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Thematic Divisions in Book 5
1. Preface to Rubric 2. The Rubric 3. Mary's First Moves 4. The Inhibition5. Bourne's Sermon 6. The True Report7. The Precept to Bonner 8. Anno 15549. From 'The Communication' to 'A Monition' 10. Bonner's Monition11. Mary's Articles for Bonner 12. The Articles 13. From Mary's Proclamation to the 'Stile'14. From the 'Stile' to the 'Communication' 15. The 'Communication' 16. How Thomas Cranmer ... 17. Cranmer18. Ridley 19. Latimer20. Harpsfield's Forme 21. 1563's Disputational Digest22. Political Events up to Suffolk's Death 23. Between Mantell and the Preacher's Declaration 24. The Declaration of Bradford et al 25. May 19 to August 1 26. August 1 - September 3 27. From Bonner's Mandate to Pole's Oration 28. Winchester's Sermon to Bonner's Visitation 29. Pole's Oration 30. From the Supplication to Gardiner's Sermon 31. From Gardiner's Sermon to 1555 32. From the Arrest of Rose to Hooper's Letter 33. Hooper's Answer and Letter 34. To the End of Book X 35. The Martyrdom of Rogers 36. The Martyrdom of Saunders 37. Saunders' Letters 38. Hooper's Martyrdom 39. Hooper's Letters 40. Rowland Taylor's Martyrdom 41. Becket's Image and other events 42. Miles Coverdale and the Denmark Letters 43. Bonner and Reconciliation 44. Robert Farrar's Martyrdom 45. The Martyrdom of Thomas Tomkins 46. The Martyrdom of Rawlins/Rowland White47. The Martyrdom of Higbed and Causton 48. The Martyrdom of William Hunter 49. The Martyrdom of Pigot, Knight and Laurence 50. Judge Hales 51. The Providential Death of the Parson of Arundel 52. The Martyrdom of John Awcocke 53. The Martyrdom of George Marsh 54. The Letters of George Marsh 55. The Martyrdom of William Flower 56. Mary's False Pregnancy57. The Martyrdom of Cardmaker and Warne 58. John Tooly 59. The Examination of Robert Bromley [nb This is part of the Tooly affair]60. Censorship Proclamation 61. The Martyrdom of Thomas Haukes 62. Letters of Haukes 63. The Martyrdom of Thomas Watts 64. Martyrdom of Osmund, Bamford, Osborne and Chamberlain65. The Martyrdom of Ardley and Simpson 66. The Martyrdom of John Bradford 67. Bradford's Letters 68. William Minge 69. The Martyrdom of John Bland 70. The Martyrdom of Frankesh, Middleton and Sheterden 71. Sheterden's Letters 72. Martyrdom of Carver and Launder 73. Martyrdom of Thomas Iveson 74. John Aleworth 75. Martyrdom of James Abbes 76. Martyrdom of Denley, Newman and Pacingham 77. Examinations of Hall, Wade and Polley 78. Richard Hooke 79. Martyrdom of William Coker, et al 80. Martyrdom of George Tankerfield, et al 81. Martyrdom and Letters of Robert Smith 82. Martyrdom of Harwood and Fust 83. Martyrdom of William Haile 84. Examination of John Newman 85. Martyrdom of Robert Samuel 86. George King, Thomas Leyes and John Wade 87. William Andrew 88. William Allen 89. Martyrdom of Thomas Cobb 90. Martyrdom of Roger Coo 91. Martyrdom of Catmer, Streater, Burwood, Brodbridge, Tutty 92. Martyrdom of Hayward and Goreway 93. Martyrdom and Letters of Robert Glover 94. John and William Glover 95. Cornelius Bungey 96. Martyrdom of Wolsey and Pigot 97. Life and Character of Nicholas Ridley 98. Ridley and Latimer's Conference 99. Ridley's Letters 100. Life of Hugh Latimer 101. Latimer's Letters 102. Ridley and Latimer Re-examined and Executed103. More Letters of Ridley 104. Life and Death of Stephen Gardiner 105. Martyrdom of Webb, Roper and Park 106. William Wiseman 107. Examinations and Martyrdom of John Philpot 108. John Went 109. Isobel Foster 110. Joan Lashford 111. Five Canterbury Martyrs 112. Life and Martyrdom of Cranmer 113. Letters of Cranmer 114. Martyrdom of Agnes Potten and Joan Trunchfield 115. Persecution in Salisbury Maundrell, Coberly and Spicer 116. William Tyms, et al 117. The Norfolk Supplication 118. Letters of Tyms 119. John Hullier's Execution120. John Hullier 121. Christopher Lister and five other martyrs 122. Hugh Lauerocke and John Apprice 123. Katherine Hut, Elizabeth Thacknell, et al 124. Martyrdom of John Harpole and Joan Beach 125. Thomas Drury and Thomas Croker 126. Thomas Spicer, John Deny and Edmund Poole 127. Thomas Rede128. Persecution of Winson and Mendlesam 129. William Slech 130. Avington Read, et al 131. Wood and Miles 132. Adherall and Clement 133. A Merchant's Servant Executed at Leicester 134. Thirteen Burnt at Stratford-le-Bow135. Persecution in Lichfield 136. Hunt, Norrice, Parret 137. Martyrdom of Bernard, Lawson and Foster 138. John Careless 139. Letters of John Careless 140. Martyrdom of Julius Palmer 141. Guernsey Martyrdoms 142. Dungate, Foreman and Tree 143. Martyrdom of Joan Waste 144. Three Men of Bristol145. Martyrdom of Edward Sharpe 146. Four Burnt at Mayfield at Sussex 147. John Horne and a woman 148. Northampton Shoemaker 149. Prisoners Starved at Canterbury 150. More Persecution at Lichfield 151. Exhumations of Bucer and Phagius along with Peter Martyr's Wife152. Pole's Visitation Articles for Kent153. Ten Martyrs Burnt at Canterbury154. The 'Bloody Commission'155. Twenty-two Prisoners from Colchester156. Five Burnt at Smithfield157. Stephen Gratwick and others158. Edmund Allen and other martyrs159. Edmund Allen160. Alice Benden and other martyrs161. Richard Woodman and nine other martyrs162. Ambrose163. The Martyrdom of Simon Miller and Elizabeth Cooper164. Rose Allin and nine other Colchester Martyrs165. John Thurston166. Thomas More167. George Eagles168. Richard Crashfield169. Fryer and George Eagles' sister170. John Kurde171. Cicelye Ormes172. Joyce Lewes173. Rafe Allerton and others174. Agnes Bongeor and Margaret Thurston175. Persecution at Lichfield176. Persecution at Chichester177. Thomas Spurdance178. Hallingdale, Sparrow and Gibson179. John Rough and Margaret Mearing180. Cuthbert Simson181. William Nicholl182. Seaman, Carman and Hudson183. Three at Colchester184. A Royal Proclamation185. Roger Holland and other Islington martyrs186. Richard Yeoman187. John Alcocke188. Alcocke's Epistles189. Thomas Benbridge190. Stephen Cotton and other martyrs191. Alexander Gouch and Alice Driver192. Three at Bury193. The Final Five Martyrs194. William Living195. The King's Brief196. William Browne197. Some Persecuted at Suffolk198. Elizabeth Lawson199. Edward Grew200. The Persecuted of Norfolk201. The Persecuted of Essex202. Thomas Bryce203. The Persecuted in Kent204. The Persecuted in Coventry and the Exiles205. Thomas Parkinson206. The Scourged: Introduction207. Richard Wilmot and Thomas Fairfax208. Thomas Greene209. Bartlett Greene and Cotton210. Steven Cotton's Letter211. Scourging of John Milles212. Scourging of Thomas Hinshaw213. Robert Williams214. Bonner's Beating of Boys215. A Beggar of Salisbury216. John Fetty217. James Harris218. Providences: Introduction219. The Miraculously Preserved220. Christenmas and Wattes221. Simon Grinaeus222. John Glover223. Dabney224. Alexander Wimshurst225. Bosom's wife226. The Delivery of Moyse227. Lady Knevet228. Crosman's wife229. Congregation at Stoke in Suffolk230. Congregation of London231. Robert Cole232. Englishmen at Calais233. John Hunt and Richard White234. Punishments of Persecutors235. Tome 6 Life and Preservation of the Lady Elizabeth236. The Westminster Conference237. Nicholas Burton238. Another Martyrdom in Spain239. Baker and Burgate240. Burges and Hoker241. Justice Nine-Holes242. Back to the Appendix notes243. A Poor Woman of Exeter244. Those Burnt at Bristol: extra material245. Priest's Wife of Exeter246. Gertrude Crockhey
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1042 []

Actes and Monumentes of the church

ment geueth grace promised of God, to those that worthely receiue it.

Ryd. This sacrament hathe a promyse of grace, made to those that receiue it worthely, because grace is geuen by it, as by an instrument, not that Christ hath transfused grace in to the bread and wyne.

VVat. But this promyse whiche is made, is not but to those that worthely receiue the flesh and bloud, not the bread and wyne.

Rid. That position 

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 diuerse vnderstanding. There is no promise made to them that receiue cōmon bread as it were: but to those that worthely receiue the sanctified bread, there is a promise of grace made, like as Origen doth also testifie.

VVat. Where is that promise made?

Rid. The bread which we breake, is it not a communication of the body of Christe, & we being many are one bread, one body of Christ?

wat. what doth he meane by bread in þt place?

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

VVat. Harken what Chrisostome sayeth about that place. Panis quem frangimus, nonne cōmunicatio corporis Christi est? Quare non dixit participatio? Quia amplius quid significare voluit, & multam inter hæc conuenientiam ostendere. Non enim participatione tantum & acceptione, sed vnitate cōmunicamus. Quēadmodum enim corpus illud vnitū est Christo, ita & nos per hunc panem vnione coniūgimur: That is, the bread whiche we breake, is it not the communication of Christes body? Wherfore did he not saye participation? because he would signifie some great matter, and that he would declare a great conuenience and a coniunction betwixt the same. For we doo not communicate by participation onely, and receiuing, but also by couniting. For lykewyse as that body is counited to Christ, so also we by the same bread are conioyned and are vnited to him.

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

VVat. All, sayeth Chrisostome, whiche sytte together at one bourde, do communicate together of one true body. What do I cal, saith he, this cōmunicatīg? we ar al one body together what doth bread signifie? The body of Christ. what be they that receiue the body of Christe? Not many but one body. Chrisostome doth interprete this place againste you: all we be one bread, and one misticall body, whiche do participate together in one bread of Christ.

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Rid. All we be one misticall body, whiche do communicate of one Christe in bread, aftre the efficacie of regeneration or quickning.

VVat. Of what maner of bread speaketh he?

Rid. Of the bread of the Lordes table.

VVat. Is not that bread one?

Ryd. It is one, of the church being one, because one bread is set fourth vpon the table: & so of one bread altogether do participat, which

communicate at the table of the Lorde.

wat. Se how absurdely you speake. Do you say al which be frō þe beginnīg to þe end of þe world?

Ryd. Al I say which at one table together haue cōmunicated in the misteries, might well so do. Albeit the heauenly and celestiall bread, is likewyse one also, whereof the sacramental bread is a misterie, the whiche being one, all we together do participate.

wat. A peruerse aunswere. whiche all? Do all christian men?

Ryd. I do distribute this word (all): for all were wonte together to communicate of one bread, diuided into partes, al I say which were in one congregation, and whiche all did cōmunicate together at one table.

VVat. What? do you exclude then from the body of Christ al them whiche did not communicate, being present?

Feck. But Ciprian sayth, panis quē nulla multitudo consumit, That is, bread whiche no multitude doth consume. Whiche cannot be vnderstanded but only of the body of Christ.

Ryd. Also Ciprian in this place did vnderstande of the true body of Christ, and not of materiall bread.

Feck. Nay rather he did ther intreate of the sacramēt in that tractation De cœna domini, writing vpon the supper of the Lorde.

Ryd. Truthe it is, and I graunt, he intreateth there of the sacrament: but also he doth admixt something therewithall of the spirituall manducation.

Smith. When the Lord sayth, This is my body, he vseth no tropicall speache.

Ergo you are deceiued.

Ryd. I denie your antecedent.

Smith. I bring here Austen in Psal. 33. conc. 1. expounding these wordes, ferebatur in manibus suis, he was caried in his owne handes. 1. Regū. Hoc quomodo poßit fieri in homine, quis intelligat? Manibus enim suis nemo portatur, sed alienis. Quomodo intelligatur de Dauid secundum literam, nō inuenimus. De Christo autē inuenimus. ferebatur enim Christus in manibus suis cum diceret: hoc est corpus meum. Ferebat enim illud corpus in manibus suis. &c. That is, Howe may this be vnderstanded to be done in mā? For no man is euer caried in his own hāds but in the handes of other. How this may be vnderstanded of Dauid after the letter, we do not finde. Of Christ we finde it. For Christ was borne in his owne handes when he sayth This is my body, for he caried that same body in his owne handes. &c.

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Austen here did not see howe this place after the letter could be vnderstanded of Dauid, because no man can cary him selfe in his own handes. Therfore sayeth he, this place is to be vnderstāded of Christ after the letter. for christ caried him self in his own hādes in his supper, when he gaue the sacrament to his disciples, saying: This is my body.

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Rid. I denie your argument, and I explicate the same. Austen coulde not fynde after

his owne
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