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1400 [1375]

Q. Mary. Disputation of Doct. Ridley Byshop of London at Oxford.

Marginalia1554. Aprill. appeare agayne without sinne, vnto saluation.

An other argument.

Da-
Where there is any sacrifice that can make the cōmers
therunto perfect, there ought men to cease frō offering
any moe expiatory & propitiatory sacrifices.
ri-
But in the new testament there is one only sacrifice now
already long since offred, which is able to make the com
mers therto perfect for euer:
j.
Ergo in the new testament they ought to cease from offe-
ring any more propitiatory sacrifice.

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¶ Sentences of the scripture tēding to the same end and purpose, out of which also may be gathered other manifest argumentes, for more confirmation therof.

BY the which wyll (sayth the Apostle MarginaliaHeb. 10.) we are sanctified by the offring vp of the body of Iesus Christ once for al. And in the same place: But this man after that he had offered one sacrifice for sinne sitteth for euer at the right hād of god &c. For with one offring hath he made perfect for euer thē that are sanctified, and by him selfe hath hee purged our sinnes. I beseech you to marke these wordes Marginalia[By himselfe][by himselfe] þe which well wayed, will without doubt cease all controuersie.

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The Apostle plainlye denyeth any other sacrifice to remayne for him that treadeth vnder his feet the bloud of the testament by the which he was made holy. Christ will not be crucyfied agayne, he will not his death to bee had in derision.

MarginaliaColloß. 1. He hath reconcyled vs in the body of hys flesh. Mark I beseech you, he sayth not, in the mistery of his body: But in the body of hys flesh.

Marginalia2. Iohn. 2. If any man sinne, we haue an aduocate with the father, Iesus Christ the righteous & he is the propitiatiō for our sins, not for ours onely, but for the sinnes of the wholl world.

I know that all these places of the Scripture are auoyded by two maner of subtile shiftes: the one is by the MarginaliaThe popishe distinction betwen the bloudy and vnbloudy sacrifice.distinction of the bloudy and vnbloudy sacrifice: as though our vnbloudy sacrifice of the church were any other then the sacrifice of praise and thankesgeuing, then a cōmemoration, a shewing forth, and a sacramentall representation of that one only bloudy sacrifice offred vp once for all.

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MarginaliaThe papistes maintaine their sacrifice propitiatory, by the old Doctors falsly wrasted.The other is by deprauing and wrasting the sayinges of the auncyent Fathers vnto such a straunge kind of sense, as the Fathers them selues in deede neuer ment. For what the meaninge of the Fathers was, it is euydente by that which S. Augustine writeth in his Epistle to Boniface, & in the 83. chapter of his 9. booke agaynst Faustus the Manichee, besides many other places: likewise by MarginaliaDoctors making agaynst the propitiatory sacrifice of the masse.Eusebius, Emisene, Cyprian, Chrisostom, Fulgentius, Bertrā, and others which do wholly concord and agree together in thys vnity in the Lord, that the redemption once made in veritye for the saluation of man, continueth in ful effect for euer, and worketh without ceassyng vnto the end of the worlde, that the sacrifice once offred cannot be consumed: that the lordes death and passion, is as effectuall, the vertue of that bloude, once shed, as fresh at this day for þe washing away of sinnes, as it was euen the same day that it flowed out of the blessed side of our sauiour: and finally that MarginaliaThe wholl substaunce of our sacrifice wherin it cōsisteth.the wholl substaunce of our Sacrifice which is frequented of the Churche, in the Lordes Supper, consisteth in prayers prayse, and geuinge of thankes, and in remembring and shewing forth of that sacrifice once offred vpon the Altar of the crosse: that the same myght continually be had in reuerence by misterye, which once onely, and no more, was offered for the price of our redemption.

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These are the thinges (right worshipful Maister Prolocutor, and ye the rest of the Cōmissioners) which I could presently prepare to the aunswering of your three forsayd propositions: being destitute of all helpe in this shortnes of tyme, sodayne warning, and want of bookes. Wherfore I appeale to my first protestation, most humblye desiringe the helpe of the same (as much as may be) to be graunted vnto me. And because ye haue lately geuen most vniust & cruell sentēce against me, I do here appeale MarginaliaB. Ridley appealeth from the vniust sentence of hys aduersaryes, to some other superiour cōpetent iudge. (so farforth as I may) to a more indifferent & iust censure and iudgement of some other superiour competent, and lawfull iudge, and that according to the approued state of the Church of England.

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Howbeit I confesse that I am ignorant what that is at this present, through the trouble and alteration of the state of the Realme. But if this appeale may not be graunted to me vpon earth, then doe I fly (euen as to my only refuge and alone hauen of health) to the sentence of the eternall iudge, that is, of the almighty God, MarginaliaB. Ridley for lacke of equall indifferency appealeth to almighty God. to whose most mercyful iustice toward hys & most iust mercifulnes I do wholly commit my selfe and all my cause, nothinge at all despayringe of the defence of mine Aduocate and alone Sauiour, Iesus Christ. To whom, wyth the euerlastynge Father and the Holye Spirite, the Sanctyfier of vs all, be now, and for euer,

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all honour and glory. Amen.

 

Commentary  *  Close

In the 1570 edition, Foxe inserted a note making clear a fact which had gone unremarked in previous editions: that Ridley had not been allowed to read his prepared statements (the three propositions together with supporting arguments) which Foxe nevertheless printed (see textual variant 57). Since this material was printed in the Rerum and in all editions but had not been part of the disputation, this is further corroboration that Foxe's account of Ridley's disputation was not based on the notaries' transcripts of the disputations.

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Albeit this learned Byshop was not suffered to read all that is aboue prefixed before the Disputations, yet because he had it then ready, and offered it vp to the Prolocutour after the Disputations and sentence pronounced: I thought here the place not vnmeete to annexe the same together wt the rest. Now let vs heare the Argumentes and aunsweres betwene Doct. Smith and him.

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¶ D. Smith beginneth to oppose.

SMith. You haue occasioned me to go otherwise to worke with you, then I had thought to haue done. Me seemed you did in your supposition abuse the testimonyes of scripture concernyng the Ascension of Christ, to take away hys presence in the Sacrament, as though this were a strong Argument to inforce your matter withall:

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MarginaliaSmythes Argument.Christ dyd ascend vnto heauen.

Ergo, he is not in the Sacrament.

Now therfore I will go about to disproue this reason of yours.

Christes Ascension is no let to his reall presence in the Sacrament.

Ergo, you are deceiued, wheras you do groūd your selfe vpon those places.

MarginaliaAunswere. Rid. You import as though I had made a strong Argument by Christes goyng vp into heauē. But howe soeuer myne Argument is made, you collect it not rightly. For it doth not onely stay vpon his Ascension, but both vpon hys Ascension, and his * Marginalia* The veritie of M. Ridleys aunsvvere touchyng the reall being of Christ in earth to be restrained by his ascending and abyding in heauē, standeth vpon a necessitie, vvhich vve call [Necessitas cōsequentiæ] by this demonstration:

Da-
Euery naturall body must necessarily be cō-
teyned in his peculiar and certaine place.
ri- Christes body is a naturall body:
j.
Ergo, Christes body not to be in one certain
place at once conteyned, it is impossible, a-
cording to the rule. Omnes propositiones
de impossibili et de necesse equipollent di-
cto dissimiliter se habēti, et modo similiter.
abiding there also.

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Smith. Christes going vp to heauē, and his abiding there, hinder not his reall presence in the Sacrament.

Ergo, you are deceiued.

Rid. Of christes reall presence there may be a double vnderstanding, if you take the real presence of Christ accordyng to the real and corporall substance which he toke of the virgine: that presence being in heauen, cannot be on the earth also. But if you meane a reall presence, secundnm rem aliquam quæ ad corpus Christ pertinet i. according to some thing that appertaineth to Christes body, certes the Ascension and abidyng in heauen are no let at all to that presence. Wherfore christes body after that sort is here present to vs in the Lordes supper: by grace I say as Epiphanius speaketh it.

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West. I will cut of from hence foorth all equiuocation and doubt. For when soeuer we speake of Christes body, wee meane that whiche he tooke of the Virgyn.

Rid. Christes Ascension and abydyng in heauen can not stand with this presence.

MarginaliaArgument. Smith. Christ appeared corporally & really on the earth for al his Ascension and continuall abode in heauen vnto the day of Dome.

Ergo, his Ascension and abydyng in heauen is no let to his reall presence in the Sacrament.

MarginaliaAunswere. Rid. Maister Doctour, this Argument is nothyng worth I doe not so straitly tye Christ vp in heauen, that hee may not come down into the earth at his pleasure. For when he will, he may come downe from heauen, and be on the earth, as it lyketh hym selfe. Howebeit I do affirme that it is not possible for him to be both in heauen and earth at one tyme.

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Smith. Marke I pray you my Maisters, diligently that be here, what hee aunswereth. First he sayth that the sittyng of Christ at þe right hand of his father, is a let to þe reall presence of his body in the Sacrament: and then afterward he flyeth from it agayne.

Ryd. I would not haue you thinke that I do imagine or dreame vppon any such maner of sittyng, as these men here sit in the Schole.

Smith. Ergo, it is lawfull for Christ thē to be here present on the earth, when he wil him selfe.

Ryd. Yea when he will, it is lawfull in deede.

Smith. Ergo, his ascendyng into heauen doth not restrayne his reall presence in the Sacrament.

MarginaliaChristes abode in heauen is no let for him to appeare on earth when hee wil, but vvhether he vvil that must be proued. Againe, it is one thyng to appeare on earth, an other still in the Sacrament, and to be present the same time vvith his body in heauen, when he is bodily present in earth. Ryd. I do not gaynsay, but that it is lawfull for hym to appeare on the earth when he will: but proue you that he wil.

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Smith. Then your aunswere dependeth vppon the will of Christ, I perceiue, Therfore I wil ioyne agayne with you in this short Argument.

Christ, albeit he doth alway abyde in heauen after his ascension, was seene really and corporally on the earth.

Ergo, notwythstandyng hys Ascension and continuall sittyng at the right hand of the father, he may be really and corporally in the Sacrament.

Ryd. If the Notaries shoulde so record your Argument,

as
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