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1648 [1610]

Quene Mary. Disputation of Doct. Ridley Byshoy of London at Oxford.

MarginaliaAn. 1554. Aprill.

But it is not Christes mysticall body by transub-
Ergo it is not hys naturall body by transubstanti-

The second part of my argument is playne, and the first is proued thus: MarginaliaThe Maior proued.As Christ who is the verity, spake of the bread: This is my body which shall be betrayed for you, speaking there of hys natural body: euen so Paule moued wyth the same spirite of truth, sayd: Marginalia1. Cor. 10.We, though we be many, yet are all one bread, and one body, whych be partakers of one bread.

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¶The fourth argument.

MarginaliaThe Argument holdeth a destructione consequentis, ad destructionem antecedentis.Da-
We may no more beleue bread to be transubstanti-
ate into þe body of Christ, thē þe wine into his bloud.
ti-But the wine is not trāsubstantiate into his bloud:
Ergo neither is that bread therfore transubstantiate
into his body.

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The first part of this argument is manifest, and the seconde part is proued out of the authoritye of Gods word in Mathew and Marke: MarginaliaMath 26. Mark 14. I wil not drinke of the fruit of the vine. &c. Nowe the fruit of the vine was wyne, which Christ dranke & gaue to his Disciples to drinke. With this sentence agreeth playnly the place of MarginaliaChrysostome.Chrisostome on the. xx. chapter of Mathew. As MarginaliaCyprian.Cyprian doth also, affirming that there is no bloud, if wine be not in the cuppe.

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¶ The fift argument.

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

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The second part of the argument is proued, because they should then transubstantiate the cup, or that which is in the cup into the new Testament: but neyther of these things can be done, and very absurde it is to confesse the same.

¶ The sixt argument.

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 circumstances of the scripture, the Analogie &
proportion of the sacraments, and the testimony of
the faithful Fathers ought to rule vs in taking the
meaning of the holy scripture touching þe sacramēt.
But the wordes of the Lordes Supper, the circū
stances of the scripture, the Analogie of the Sacra-
mentes, and the sayinges of the Fathers do most ef-
fectually and playnely proue a figuratiue speach in
the wordes of the Lordes supper:
Ergo a figuratiue sense and meaning is specially to
be receiued in these wordes: This is my body.

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MarginaliaThe circumstances and wordes of Scripture.The circumstances of þe scripture: Do this in the remembraunce of me. As oft as ye shall eate of this bread and drinke of this cup, ye shall shew forth the Lordes death. Let a mā proue him self, & so eate of this bread, & drinke of this cup. They came together to breake bread: & they cōtinued in breaking of bread. The bread which we breake. &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 lykenes of the things whereof they be sacraments, they could in no wyse be sacraments. And this similitude in the Sacrament of the Lordes Supper, is taken three maner of wayes.

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MarginaliaAnalogie or similitude in the Sacrament, three maner of wayes.1 The first consisteth in nourishing: as ye shall reade in Rabane, Cyprian, Augustine, Irenee, & most plainly in Isodore out of Bertram.

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

3 The thyrd is a similitude of vnlike things: where, lyke as the bread is turned into our body: so we, 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 speech, as it appeareth in Origen, Tertullian, Chrysostome in Opere imperfecto, Augustine, Ambrose, Basill, Gregory Nazianzene, Hilary, and most

plainly of all, in Bertram. Moreouer, the sayinges and places of all the Fathers, whose names I haue before recited against the assertion of the first proposition, doe quite ouerthrow transubstantiation. But of all other, most euidently and playnly, Irenee, Origen, Cyprian, Chrysostome to Cesarius the Moonke, Augustine agaynst Adamantus, Gelasius, Cyrill, Epiphanius, Chrysostome agayne on the. xx. of Mathew, Rabane, Damasene and Bertram.

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Here right worshipfull Mayster Prolocutor, and ye the rest of the Commissioners, it may please you to vnderstand, that I doe not leane to these thinges onely, whych I haue wrytten in my former aunswers & confirmations: but that I haue also for the proofe of that I haue spoken, whatsoeuer Bertram MarginaliaCommendation of Bertram.a man learned, of sound and vpright iudgement, and euer counted a catholike for these seuen hundreth yeares vntyll thys our age, hath wrytten. Hys treatise who so euer shall read and wey, considering the time of the writer, his learning, godlynes of lyfe, the allegations of the auncient Fathers, and hys manifold and most grounded arguments, I can not (doubtles) but much marueile, if he haue any feare of God at all, how he can with good conscience speake agaynst hym in this matter of the sacrament. MarginaliaD. Ridley first brought to the knowledge of the Sacrament by Bertram.This Bertram was the fyrst that pulled me by the eare, and that fyrst brought me from that common errour of the Romish church, and caused me to search more diligently and exactly, both the scriptures and the writinges of the old ecclesiasticall Fathers in this matter. And this I protest before the face of God, who knoweth I lye not in the thinges I now speake.

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¶ The third proposition.

MarginaliaThe third proposition touchyng propiciatory Masse.In the Masse is the liuely sacrifice of the church, propitiable and auaylable for the sins, as wel of the quicke as of the dead.

¶ The aunswere to this proposition.

MarginaliaAunswere to the third propositiō.I aunswere to this thyrd proposition, as I dyd to the first. And moreouer I say, that being takē in such sense as the wordes seeme to importe, it is not onely erroneous, but wythall so much to the derogation and defacing of the death and passion of Christ: that I iudge it may and ought most woorthely to bee counted wycked and blasphemous agaynst the most precious bloud of our Sauiour Christ.

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¶ The explication.

MarginaliaExplication of the same.Cōcerning the Romish Masse whych is vsed at this day, or the lyuely sacrifice thereof, propitiatory and auaylable for the synnes of the quicke and the dead, the holy scripture hath not so much as one sillable.

MarginaliaDoubtes in the third propositiō.There is ambiguitie also in the name of Masse: what it signifieth, and whether at this day there be any such in dede as the auncient Fathers vsed: MarginaliaIn the primatiue Church the newly instructed in the fayth and the vnworthy, were sent away from the Communion.seing that now there be neither Catechistes nor Penitentes to be sent away.

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Agayne, touching these wordes [The liuely sacrifice of the Church] there is a doubt whether they are to be vnderstād figuratiuely & sacramentally, for the sacrament of the liuely sacrifice (after whych sorte we deny it not to be in the Lords supper) or properly and without any figure: after the which maner there was but one onely sacrifice, and that once offered, namely vpon the aultar of the crosse.

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MarginaliaThe third doubt.Moreouer, in these words [as well as] it may be doubted whether they bee spoken in mockage, as men are wont to say in sport of a foolishe and ignoraunt person, that hee is apt as well in conditions as in knowledge: being apt in deede in neyther of them both.

MarginaliaThe 4. doubt.There is also a doubt in the word [Propitiable] whether it signifie here, that whych taketh away synne, or that whych may be made auailable for the taking away of sinne: that is to say, whether it is to be taken in the actiue or in the passiue signification.

Now the falsenes of the proposition, after the meaning of the Scholemē and the Romish church, and im-

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