MarginaliaHeb. 10. The Apostles plainly denieth any other sacrifice to remayne for hym that treadeth vnder his fete the bloud of the testament by the whiche he was made holy. Christ will not be crucifyed again, he wil not his death to be had in derision.

MarginaliaColossi. 1. He hath reconciled vs in the bodye of hys fleshe. Marke I beseche you, he sayeth not in the mistery of his body, but in the body of his flesh.

Marginaliai. Iohn 2. If anye manne synne, we haue an aduocate wyth the father, Iesus Christ the ryghteous, & he is the propitiation for oure synnes, not for ours onelye, but for the synnes of the whole worlde.

I knowe that all these places of the scripture are eluded and auoyded by twoo maner of subtyll shiftes: The one is by the distinction of the bloudye and vnbloudie sacrifice: as though our vnbloudy sacrifyce of the Churche were any other, then the sacrifice of prayse and thanks geuyng, then a commemoration, a shewing forth, and a sacramentall representation of that one onelye bloudye sacrifyce offered vp once for all.

The other is by depriuynge and wrastynge the sayinges of the auncient faythfull fathers vnto suche a straunge kinde of sense, as the fathers themselues in dede neuer meante. For what the meaninge of the fathers was, it is euident by that which saincte Augustine writeth in his Epistle to Boniface, & in the 83. Chapter of his ninth booke agaynste Faustus, the Manichee, besydes manye other places. Lykewyse by Eusebius, Emisene, Cyprian, Chrisostom, Fulgentius, Bertram, and others: which do wholye concorde and agree together in this vnitye in the Lorde, that the redemption once made in veritie for the saluation of manne, continueth in full effecte for euer, and woorketh without ceassing vnto the ende of the worlde: That the sacrifice once offered cannot bee consumed: That the Lordes death and passion, is as effectuall, the vertue of that bloud once shed, as freshe at this daye, for the washynge awaie of synnes, as it was euen the same day, it flowed oute of the blessed syde of oure Sauyoure. And finallye that the whole substaunce of oure sacrifice whiche is frequented of the Churche in the Lordes supper, consisteth in prayers, praise and geuinge of thankes, and in remembrynge and shewing foorth of that sacrifyce, once offered vppon the Altare of the crosse: that the same myghte continuallye bee hadde in reuerence by mistery, which once only, and no more, was offered for the price of our redemption.

These are the thynges, ryghte woorshipfull mayster Prolocutor, and ye the reste of the Cōmissioners, whiche I coulde presently prepare to the aunswerynge of youre thre foresaide propositions: beyng destitute of all helpe in thys scantnesse of tyme, sodain warnyng, and wante of bookes. Wherefore I appeale to my first protestation, moste humblye desyring the helpe of the same (as muche as maye bee) to be graunted vnto me. And because ye haue latelye geuen moste vniuste and cruell sentence agaynste me, I doe here appeale (so farre foorth as I may) to a more indifferent and iuste censure & iudgement of some other superiour, competent, and lawfull iudge, and that according to the approued state of the Churche of Englande.

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 thys

appeale maye not bee graunted to me vppon earth, then doe I flee euen as to my only refuge and alone hauen of health, the sentence of the eternall iudge, that is: of the almightye God. To whose moste mercifull iustice towardes his and moste iust mercifulnesse, I doe wholy committe my selfe and all my cause: nothing at all despayring of the defence of myne aduocate and alone sauiour Iesus Christ. To whom with the euer lasting father & the holy spirit, the sāctifier of vs all, bee now & for euer, al honor & glory. Amen.

SMith. You haue occasioned me to go otherwyse to worke with you, thē I had thought to haue done. Me semed you did in your suppositiō abuse the testimonies of scripture concerning the ascension of Christ, to take away his presence in the sacrament, as though this wer a strong argument to inforce your matter withall.

Christ did ascende into heauen.

Ergo he is not in the sacrament.

Now therefore I will goe aboute to disproue this reason of yours.

Christes ascension is no let to his real presēce in the sacrament.

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

Ryd. You import as though I had made a strong argument by Christs going vp into heauen. But howsoeuer mine argument is made, you collect it not rightly. For it doth not onely stay vpon his ascension, but, both vpon his ascension, and his abidyng there also.

Smyth Christes going vp to heauen, and his abiding there, hinder not his real presence in the sacrament.

Ergo you are deceiued.

Ryd. Of Christes real presence there may be a double vnderstāding: if you take the real presence of Christ according to the real and corporal substance which he toke of the virgin, that presence, being in heauē, cannot be on þ^e earth also. But if you meane a real presence (secundū rem aliquam quæ ad corpus Christi pertinet) according to som thing þ^t doth appertain to Christs body, certes the ascēsiō & abiding in heauē are no let at al to that presēce. Wherfore Christs body after that sort is here present to vs in the lordes supper: by grace I saye, as Epiphanius speaketh it.

west. I will cut of frō henceforth al equiuocation & doubt. For whensoeuer we speake of Christes body, we meane that whiche he toke of the virgin.

Ryd. Christs ascension and abiding in heauē cannot hang together with this presence.

Smith Christ appeared corporally & reallye on the earth, for al his ascension & continual abode in heauen vnto the day of Dome.