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1468 [1444]

Queene Mary. Disputation of Doctor Ridley Bishop of London at Oxford.

respect: namely (as he writeth) because there is in it the spirite of Christ, that is, the power of the worde of God, which not onely feedeth the soule, but also clenseth it. Out of these I suppose it may clearely appeare vnto al mē, how farre we are frō that opinion, wherof some go about falsly to slaunder vs to the world, MarginaliaThe protestantes falsely belyed to teach nothing but a figure in the sacrament.saying we teach that the godly and faithfull shoulde receiue nothing else at the Lordes table, but a figure of the body of Christ. MarginaliaAnno 1554. Aprill.

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¶ The second proposition.

After the consecration there remayneth no substaunce of bread and wine, neyther any other substaunce, then the substaunce of God and man.

The Aunswere.

Answere to the 2. proposition.
The 2. proposition of transubstantiation denyed.
THE seconde conclusion is manifestly false, directly against the word of God, the nature of the Sacramente, and the most euident testimonies of the godly Fathers: and it is the rotten foundation of the other two conclusions propounded by you, both of the first, and of the third. I will not therefore now tary vpon any further explication of this aunswere, being contented with that which is already added afore to the aunswer of the first proposition.

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¶ The first argument for the confirmation of this aunswere.

MarginaliaConfirmation of his answere.IT is very playne by the worde of God, that Christ did geue bread vnto his Disciples, and called it his body.

But the substance of bread is another maner of substāce, then is the substance of Christes body God and man:

Therefore the conclusion is false.

The second part of mine argument is playne, and the first is proued thus:

¶ The second argument.

That which Christ dyd take, on the which he gaue
thankes, and the which he brake, he gaue to his Dis
ciples, and called it his body:
ri-But he toke bread, gaue thāks on bread, & brake bread:
Ergo, the first part is true. And it is confirmed with the
authorities of the Fathers, Irene, Tertullian, Origene.
Cyprian, Epiphanius, Hierome, Augustine, Theodoret, Cirill,
Rabanus, and Bede. Whose places I will take vpon me.
to shew most manifest in this behalfe, if I may be suf-
fered to haue my bookes, as my request is.

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Bread is the body of Christ:

Ergo, it is bread.

Marginalia* The rule of Logicke is this A propositione de tertio adiacente, ad eam quæ est de secundo, cum verbo recto significante existentiam, valet consequentia affirmatiue &c.*A tertio adiacente ad secundum adiacens cum verbi substantiui pura copula.

¶ The third Argument.

As the bread of the Lordes table is Christes naturall.
body, so is it his mysticall body.
But it is not Christes mysticall body by transubstan-
co.Ergo, it is not his naturall body by transubstantiatiō.

The second part of my argument is plaine, and the first is proued thus: MarginaliaThe Maior proued.As Christ who is the veritie, spake of the bread: This is my body which shall be betrayed for you, speaking there of his naturall body: euen so Paul moued with þe same spirit of truth, said: We though we be many, yet are we all one bread, and one body, which be partakers of one bread. Marginalia1. Cor. 10.

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¶ The fourth Argument.

We may no more beleeue bread to be transubstantiate into the body of Christ, then the wine into his bloud.

But the wine is not transubstantiate into his bloud:

Ergo, neyther is that bread therefore transubstantiate into his body. MarginaliaThe argument holdeth a destructione antecedentis, ad destructionem consequentis.

¶ The first part of this argument is manifest, & the second part is proued out of the authoritie of Gods word in Mathew & Marke: I will not drinke of the fruite of the vine, &c. MarginaliaMath. 26. Marke. 14.Now the fruite of the vine was wine, which Christ dranke and gaue to his disciplis to drinke. With this sentence agreeth playnely the place of Chrysostome on the xx. Chapter of Mathew. As Ciprian doth also, MarginaliaChrisostōe. Cyprian. affirming that there is no bloud, if wine be not in the cup.

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¶ The fift argument.

MarginaliaThis argument holdeth after the same rule as did the other before.Ba-
The words of Christ spoken vpon the cup and vpon
the bread, haue like effect and working.
But the wordes spoken vpon the cup haue not vertue
to transubstantiate:
Ergo, it followeth that the wordes spoken vppon the
bread, haue no such vertue.

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The second part of the argument is proued because they

shuld then transubstantiate the cup, or that which is in the cup into the new Testament: but neither of these thinges can be done, and very absurde it is to confesse the same.

¶ The sixt argument.

The circumstances of the scripture, 
Commentary  *  Close

The first part of the syllogism which forms Ridley's sixth argument supporting his second proposition was rewritten in the 1570 edition to avoid repetition and circumlocution (cf. Rerum, p. 666 and 1563, p. 961 with 1570, p. 1610; 1576, p. 1373; 1583, p. 1444).

the Analogie and
proportion of the sacraments, and the testimony of the
faithfull Fathers ought to rule vs in taking the mea-
ning of the holy scripture touching the sacrament.
But the wordes of the Lords supper, þe circumstances
of the scripture, the Analogie of the sacramentes, & the
saying of þe fathers do most effectually & plainely proue
a figuratiue speach in the words of the Lordes supper.
Ergo, a figuratiue sense and meaning is specially to be
receaued in these wordes: This is my body.

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MarginaliaThe circumstances and wordes of scripture.The circumstances of the scripture: Do this in the remēbraunce of me. As oft as ye shall eate of this bread and drynke of this cup, ye shall shewe foorth the Lordes death. Let a man proue himselfe, and so eate of this bread, and drinke of this cup. They came together to breake bread: and they continued in breaking of bread. The bread which we break &c. For we being many, are all one bread, and one body. &c.

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MarginaliaThe Analogie of the sacramentes.The Analogie of the sacramentes is necessary: For if the sacramentes had not some similitude or likenes of the things wherof they be sacramentes, they could in no wise be sacraments. And this similitude in the sacrament of the Lords supper, is taken three maner of wayes.

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MarginaliaAnalogie or similitude in the sacrament, three maner of waies.1. The first consisteth in nourishing: as ye shall reade in Rabana, Cyprian, Augustine, Irenee, and most plainly in Isodore out of Bertram.

2. The second, in the vniting and ioyning of many into one, as Cyprian teacheth.

3. The third is a similitude of vnlike thinges, where, lyke as the bread is turned into one body: so wee, by the right vse of this sacrament, are turned through fayth into the body of Christ.

MarginaliaThe sayinges of the fathers for the figuratiue speach.The sayinges of the Fathers declare it to be a figuratiue speache, as it appeareth in Origen, Tertullian, Chrysostome in opere imperfecto, Augustine, Ambrose, Basill, Gregory, Nazianzene, Hilary, and most plainely of all, in Bertram. Moreouer, the sayinges and places of all þe Fathers, whose names I haue before recited against the assertion of the first propositiō, do quite ouerthrow transubstantiation. But of all other, most euidently and playnly, Irenee, Origen, Cyprian, Chrisostome to Cesarius the Monke, Augustine against Adamantus, Gelasius, Cyril, Epiphanius, Chrisostome agayne on the xx. of Mathew, Rabane, Damasene and Bertram.

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Here right worshipfull maister Prolocutor, and ye the rest of the Commissioners, it may please you to vnderstād, that I do not leane to these thinges onely, whiche I haue written in my former answeres and confirmation, but þt I haue also for the proofe of þt I haue spoken, whatsoeuer Bertram MarginaliaCommendation of Bertram.a man learned, of sound and vpright iudgement, and euer counted a Catholicke for these seuen hundreth yeares vntill this our age, hath written. His treatise whosoeuer shall read and wey, considering the time of the writer, his learning, godlines of life, the allegations of þe ancient fathers, and his manifolde and most grounded argumentes, I cannot (doubtles) but much marueile, if he haue any feare of God at all, howe he can with good conscience speake against him in this matter of the Sacrament. MarginaliaD. Ridley first brought to the knowledge of the sacrament by Bertram.This Bertram was the first that pulled me by the eare, and that first brought me from the common errour of the Romishe Church, and caused me to searche more diligently and exactly, both the scriptures and the writinges of the olde ecclesiasticall Fathers in this matter. And this I protest before the face of God, who knoweth I lye not in the things I now speake.

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¶ The third proposition.

MarginaliaThe third proposition touching propiciatory Masse.In the Masse is the liuely sacrifice of the Churche, propitiable and auailable for the sinnes, as well of the quicke as of the dead.

¶ The aunswere to this proposition.

MarginaliaAunsweres to the third prosition.I answere to this third proposition, as I did to þe first. And moreouer I say, that being taken in such sense as the wordes seeme to import, it is not onely erroneous, but wt all so much to the derogation and defacing of the death and passion of christ: that I iudge it may and ought most worthely to be counted wicked and blasphemous against the most precious bloud of our Sauiour Christ.

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¶ The explication.

MarginaliaExplication of the same.Concerning the Romish Masse whiche is vsed at this day, or the liuely sacrifice therof, propitiatory and auaylable for the sinnes of the quicke and the dead, the holy scripture hath not so much as one sillable.

There is ambiguitie also in the name of Masse: what it

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