Ryd. But not after bodely substaunce he is in al places, nor after circumscription of place. For (hic) & (illic) here, and there, in Chrisostom do assygne no place: as Augustyne sayeth. Sursum est dominus, sed vbique est veritas domini: The Lorde is aboue, but the truthe of the Lorde is in al places.

VVest. You cannot so escape. He sayeth not the veritie of Christe is one: but one Christe is in all places, bothe here and there.

Ryd. One sacrifyce is in all places, for the vnitie of him whom the sacryfyce dothe signify, not that the sacrifices be all one and the same.

VVest. Ergo by your saying Christe is not, but the sacrifyce of Christ is.

But Chrisostome sayeth, one bodye and one Christe is there, and not one sacrifice.

Ryd. I saye that bothe Christe and the Sacrifyce of Christe is there: Christe by spyryte, grace, and veritye: the sacrifice by signification. Thus I graunte with Chrisostome,MarginaliaEx libro Ridlei ipsios manu descripto. that there is one Host or sacrifyce, and not manye: & this our Hoste is called one, by reason of the vnitye of that one, whiche one onelye all oure Hostes dooe represente. That onely Host was neuer other, but that whiche was once offered on the Altare of the crosse, of whiche Hoste all oure Hostes are but sacramentall examples.

And where you alledge oute of Chrysostome, that Christe is offered in manye places at once, bothe here full Christe, and there full Christe, I graunte to bee true, that is, þ^t Christ is offered in manye places at once, in a mysterye and sacramentallye, and that he is full Chryste in all those places, but not after the corporall substaunce of oure fleshe, whiche he tooke, but after the benediction which geueth lyfe. And it is geuen to the Godlye receyuers in breade and wyne as Cyril speaketh. Concernyng the oblation of Christe, wherof Chrisostome here speaketh, hee hymselfe dooeth clearely shewe what he meaneth thereby, in saying by the waye of correction: we alwayes do the self same, howbeit by the recordation or remembraunce of his sacrifyce.

VVest. The seconde witnesse is MarginaliaBernarde.Bernarde in a Sermon that he made of the supper of the Lord.

Vnde hoc nobis pijssime Iesu, vt nos vermiculi, reptātes faciem terræ, nos inquā qui puluis & cinis sumus, te præsentem habere mereamur præ manibus, præ oculis, qui totus & integer sedes ad dextram patris, qui etiam vnius horæ momento, ab ortu solis vsque occasum, ab Aquilone vsque ad Austrū, præsto es, vnus in multis, idem in diuersis locis?

That is: Howe commeth this to vs moste gentle Iesu, that we sely wormes, crepyng on the face of the earth that we I saye, whiche are but duste and ashes, maye deserue to haue thee presente in our handes, and before oure eyes, who bothe together ful & whole doest sytte at the ryght hande of the father, and who also in the moment of one hower, from the rysyng of the sunne, to the goyng downe of the same, art presente one, and the selfe same in many and diuers places.

Ryd. These woordes of Bernarde make for you nothing at al. But I knowe that Bernarde was in suche a tyme, that in thys matter he maye worthelye bee suspected. He hath manye good and fruytfull sayinges, as also in that same foresayde place, by you alledged. But yet he folowed in such an age, whē as the doctryne of the holye supper was sore peruerted: Notwythstandyng yet I wyll so expound hym, rather then reiect him, that he shal make nothynge for you at all. He sayeth that wee haue Christe in mysterye, in sacramente, vnder a veyle or couer: but hereafter shall haue hym wythout all veyle or couer. In the meane tyme, here nowe he sayeth, that the veritye of Chryste is euerye where. The veritye of Chryste is bothe here and there, and in all places.

west. What doe you call veritie? He sayeth not the veritye of Christe, but the verity of the body of Christ.

Ryd. MarginaliaThe verity of the body of christ The veritie of the bodye of Christ is the true fayth of the body of Christe: after that veritie he is with them whiche truely beleue vppon hym.

west. Christ is one and the same in diuers places: I vrge these woordes (in diuersis locis) in dyuers places, and yet I am not satisfyed.

Smith. Christ was seen really and corporallye on the earth, after his ascension, and contynuall syttyng at the ryght hande of the father.

Ergo thascension and perpetuall sittynge in heauen, hinder nothing that he may not be really and corporally in the sacrament.

Ryd. If by perpetual syttyng you meane, the residence of his body in heauen, youre reason conteyneth manifest contradiction.

Smith. These two haue no contradiction in them at al, both to sit continually at his fathers ryght hande, and also to be sene here reallye in earth after his ascension. Firste you will geue me that Christ sitteth in heauen at the ryghte hande of his father. For so it is written. Act. 3. Heauen must nedes receiue him vnto the time of the restoring of all. &c. Secondly, he was also sene of Paule here corporally on earth.

Wherfore these two doe importe, as ye see no contradiction.

Ryd. What letteth, but that Christe, yf it please hym, and whan it pleaseth him, may bee in heauen and in earth, and appeare to whom he will? And yet notwithstandynge you haue not yet proued, that he wil so doe. And though Christ continually shalbee resident in heauen vnto the iudgement, yet there maye bee some intermissyon, that notwythstandynge. But thys controuersye, as I sayde, is amonge all the auncyent Doctours and writers. And that Chryste hath bene here sene, that they graunte all: But whether then he beynge in earth, or in heauen, that is doubtfull.