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1476 [1452]

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

MarginaliaAnno 1554. Aprill.Wat. Where?

Rid. In the supper.

Wat. With what wordes is it made a Sacrament?

Rid. By the words and deedes which Christ sayd and did, and commaunded vs to say and do the same.

Wat. It is a thing commonly receiued of all, that the Sacramentes of the new law geue grace to them that worthily receiue.

MarginaliaThe Sacraments geue no grace but are instrumentes.Rid. True it is that grace is geuen by the Sacrament, but as by an instrument. The inward vertue & Christ geue the grace through the sacrament.

Wat. What is a sacrament?

MarginaliaSacrament defined.Rid. I remember there be many definitions of a sacrament in Austine: but I will take that whiche semeth most fit to this present purpose. A sacrament is a visible signe of inuisible grace.

Wat. Ergo, grace is geuen to the receiuers.

Rid. The society or coniunction with Christ through the holy Ghost, is grace, and by the Sacrament we are made the members of the mystical body of Christ, for that by the sacrament the part of the body is ingrafted in the head.

Wat. But there is a difference betwene the mysticall body, and naturall body.

Rid. There is (I graunt you) a difference, but the head of them both is one.

Marginalia* The Silogisme is this to be formed. The Sacrament of the new Testament hath a promise of grace annexed. Bread and wine haue no promise of grace annexed: Ergo, bread and wine is no Sacrament of the new Testament.Wat. * The Eucharist is a sacrament of the new testamēt,

Ergo, it hath a promise of grace:

But no promise of grace is made to bread and wine:

Ergo, bread and wine be not the sacramentes of þe new Testament.

Rid. I graunt that grace perteineth to the Eucharist, according to this saying: The bread which we breake is it not the communication or partaking of the body of Christ? And like as he that eateth, and he that drinketh vnworthely the sacrament of the body and bloud of the Lord, eateth & drinketh his owne damnation: euen so he that eateth and drinketh worthy, eateth life, and drinketh life. I graunt also that there is no Marginalia* No promise made to bread & wine, as they be common bread and common wine, but as they be sanctified & made sacramēts of the Lords body and bloud, they are not now called bread nor wine, haue a promise annexed to them, or rather (to say the trueth) annexed to the receauers of thē.* promise made to bread and wyne. But in as much as they are sanctified and made the Sacramentes of the body & bloud of the Lord, they haue a promise of grace annexed vnto them, namely of spirituall partaking of the body of Christ to be communicated and geuen, not to the bread and wine, but to them which worthily do receiue the Sacrament.

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Wat. If the substaunce of bread and wine do remayne, thē the society betwixt Christ and vs, is promised to them that take bread and wine.

But that society is not promised to bread and wine, but to the receiuers of his fleshe and bloud. Iohn 6. Qui manducat. &c.

Ergo, the substance of bread and wyne remayneth not.

Rid. The promise vndoubtedly is made to the flesh and the bloud, but the same be receiued in þe sacramēt through faith.

MarginaliaArgument.Wat. Euery Sacrament hath a promise of grace adnexed vnto it.

But bread and wine haue not a promise of grace adnexed vnto it.

Ergo, the bread and wine are not sacramentes.

MarginaliaSacraments how they haue a promise of grace annexed, not absolutely but instrumentally. Grace not included in Sacraments: but the receauing of them turneth to grace in them that duely come vnto them.Rid. True it is, euery sacrament hath grace adnexed vnto it instrumentally. But there is diuers vnderstandyng of this word [Habet] hath. For the sacrament hath not grace included in it: but to those that receiue it well, it is turned to grace. After that maner the water in Baptisme hath grace promised, and by that grace the holy spirite is geuen, not that grace is included in water, but that grace commeth by water.

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Wat. This promise is made to the flesh & bloud of Christ, and not to bread and wine.

Ergo, the sacrament is not bread and wyne, but the body and bloud of Christ.

Rid. There is no promise made to him that taketh commō bread and common wine: but to him that receiueth the sanctified bread, and bread of the communion, there is a large promise of grace made: MarginaliaPromise made not to the simboles, but to the thing of the Sacrament.neither is the promise geuen to the symboles, but to the thing of the sacrament. But the thing of the sacrament is the flesh and bloud.

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Wat Euery sacrament of the new testament geueth grace promised of God, to those that worthely receiue it.

Rid. This sacramēt hath a promise of grace, made to those that receiue it worthely, because MarginaliaSacraments onely instrumentes of grace.grace is geuen by it, as by an instrument, not that Christ hath transfused grace into the bread and wyne.

Wat. But this promise which is made, is not but to those that worthely receiue the flesh & bloud: not þe bread & wine.

Rid. That proposition 

Commentary  *  Close

The word 'position' in Ridley's exchange with Watson in 1563, p. 974, is clearly a mistake (cf. Rerum, p. 691) which was corrected in 1570, p. 1619; 1576, p. 1381; 1583, p. 1452. This is another indication that the 1570 edition, in contrast to the other editions, was thoroughly proofread.

of yours hath a diuers vnderstanding. MarginaliaBread more largely takē in the Minor then in the conclusion.There is no promise made to thē that receiue cōmon bread, as it were: but to those that worthely receiue the sāctified bread, there is a promise of grace made, like as Ori-

gen doth testify.

Wat. Where is that promise made?

Rid. The bread which he brake, is it not a communication of the body of Christ? Marginalia1. Cor. 11. [And] we being many are one bread, one body of Christ?

Wat. What doth he meane by bread in that place?

Rid. The bread of the Lordes table, the Communiō of the body of Christ.

Wat. Harken what Chrysostome sayth vpō that place: Panis quem frangimus, nonne communicatio corporis Christ est? Quare non dixit participatio? Quia amplius quid significare voluit, & multam inter hæc conuenientiam ostendere. Non enim participatione tantum & acceptione, sed vnitate communicamus. Quemadmodum enim corpus illud vnitum est Christo, ita & nos per hūc panē vnione coniungimur. MarginaliaChrisost. in 1. Cor cap. 10.That is: The bread which we break, is it not the communication of Christes bodye? Wherefore did he not say participation? because hee would signify some greater matter, and that he would declare a great conuenience and couiunction betwixt þe same. For we do not communicate by participation onely and receiuing, but also by conniting. For likewise as that body is connited to Christ, so also we by the same bread are conioyned and vnited to him.

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MarginaliaAunswere to Chrisostome.Rid. Let Chrisostome haue his maner of speaking and his sentence. If it be true, I reiect it not. But let it not be preiudiciall to me to name it true bread.

Wat. All (saith Chrysostome) MarginaliaIn 1. Cor. cap. 10.which sit together at one boord, do cūmunicate together of one true body. What do I call (sayth he) this cōmunicating? we are all the selfe same body. What doth bread signify? MarginaliaBread signifieth the body after Chrisostome.The body of Christ. What be they that receiue it? The body of Christ For many are but one body. Chrysostome doth interpret this place agaynst you: MarginaliaOne bread, one misticall body.All we be one bread, & one mysticall bodye, whiche doe participate together one breade of Christ.

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Rid. All we be one mysticall body, which do communicate of one Christ in bread, after the efficacy of regeneration or quickning.

Wat. Of what maner of bread speaketh he?

Rid. Of the bread of the Lordes table.

Wat. Is that bread one?

Rid. It is one, of the Church being one, because one bread is set forth vpō the table: and so of one bread altogether do participate which communicate at the table of the Lord.

Wat. See how absurdly you speake. Do you say all which be from the beginning to the end of the world?

Rid. All, I say, which at one table together haue communicated in the mysteryes, might well so do. Albeit the heauenly and celestiall bread is likewise one also, whereof the Sacramentall bread is a mystery: the which being one, all we together do participate.

Wat. A peruerse aunswere. MarginaliaWatson cauilleth about this word all.Which all? Meane you all christian men?

Rid. I do distribute this word [All]: for all were wont together to communicate of one bread deuided into parts. Al (I say) which were one cōgregatiō, and which all did communicate together at one table.

Wat. What? do you exclude then from the body of Christ, all them which did not communicate being present?

Feck. But Cyprian sayth: panis quem nulla multitudo consumit. i. MarginaliaCyprianus de Cœna Domini.Bread which no multitude doth consume. Which cannot be vnderstanded, but onely of the body of Christ.

Rid. Also Cyprian in this place did speake of the true body of Christ, and not of materiall bread.

MarginaliaM. Fecknams reason.Feck. Nay, rather he did there intreat of the Sacrament in that tractation De Cœna domini, writing vpon the Supper of the Lord.

Rid. Trueth it is, and I graunt, hee intreateth there of the Sacrament: but also he doth admixt something there with all of the spirituall manducation.

Smith. When the Lorde sayth: This is my bodye, he vseth no tropicall speach:

Ergo, you are deceiued.

Rid. I deny your antecedent.

Smith. I bring here Augustine in Psal. 33. Conc. 1. expounding these wordes: Ferebatur in manibus suis. He was caried in his owne handes. 1. Regum.

Hoc quomodo possit fieri in homine, quis intelligat? Manibus enim suis nemo portatur, sed alienis. Quomodo intelligatur de Dauid secundum literā, non inuenimus: de Christo autē inuenimus. Ferebatur enim Christus in manibus suis cū diceret: Hoc est corpus meum. Ferebat enim illud corpus in manibus suis. &c. MarginaliaAugust. in Psal. 33. Concio. 1.That is. How may this be vnderstāded to be done in mā? For no man is caryed in his owne handes, but in the handes of other. How this may be vnderstanded of Dauid after þe letter, we do not find. Of Christ we find it. For Christ was borne in his own hands when he sayth: This is my body: for he caried that same body in his owne handes. &c.

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Augustine here did not see how this place after þe letter

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