Marginalia1554. Aprill.dem ipsum. Proinde vnum est hoc sacrificium: alioqui hac ratione, quoniam in multis locis offertur, multi Christi sunt? Nequaquam, sed vnus vbique est Christus: & hic plenus existens, & illic plenus, vnum corpus. i. Do we not offer euery day? We do so in deede: but doyng it for the remembraūce of his death. And this offring is one and not many. And how is it one and not many which was once offered in the holy place? This sacrifice is a paterne of that: the selfe same we alwayes offer, not now as offryng one Lambe to day and an other to morow, but alwayes one and the same Lambe. Wherfore here is but one sacrifice: for els by this meanes, seyng there be many sacrifices in many places, be there many Christes? not so. But one Christ in all places, both perfect here & perfect there, one onely body. Now thus I argue.

MarginaliaArgument.We offer one thyng at all tymes.

There is one Christ in al places, both here complete and there complete:

Ergo, by Chrysostome there is one body both in heauen and earth.

MarginaliaAunswere.Ryd. I remember the place well. These thyngs make nothyng agaynst me.

West. One Christ is in all places, here full, & there ful.

MarginaliaOne Christ but not one body, nor after one bodily substance in all places.Ryd. One Christ is in all places, but not one body in all places.

West. One body sayth Chrysostome.

Ridley. But not after the maner of bodily substance he is in all places, nor by circumscription of place. MarginaliaAnswere to Chrysost.For [hic] and [illic] here and there in Chrysostome do assigne no place: as Augustine saith. Sursum est dominus, sed vbique est veritas domini: The lord is aboue, but the truth of the Lord is in all places.

Weston. You cā not so escape. He sayth not the verity of Christ is one: but one Christ is in all places, both here and there.

MarginaliaOne Christ and one sacrifice in all places, and how: to wit, Christ by veritie, the sacrifice by signification.Rid. One sacrifice is in all places, because of the vnity of him whom the sacrifice doth signifie: not that the sacrifices be all one and the same.

West. Ergo, by your saying it is not Christ, but the sacrifice of Christ.

But Chrysostome sayth, one body and one Christ is there, and not one sacrifice.

Rid. I say that both Christ and the sacrifice of Christ is there: Christ by spirite, grace, and verity: the sacrifice by signification. *Marginalia* Ex libro Ridlei ipsius manu descripto. Thus I graunt wyth Chrysostome, that there is one Host or Sacrifice, and not many: and this our Host is called one MarginaliaSacrifice why it is called one.by reason of the vnity of that one, which one onely all our Hostes do represent. That onely Host was neuer other, but that which was once offered on the aultar of the crosse, of which Host al our Hostes are but sacramental exāples.

And where you alledge out of Chrysostome, that Christ is offered in many places at once, both here full Christ, and there full Christ: MarginaliaHow one Christ is offered in many places at once.I graunt it to be true, that is, that Christ is offered in many places at once, in a mistery and sacramētally, and that he is full Christ in all those places, but not after the corporall substance of our flesh whych he tooke, but after the benediction, whych geueth lyfe: and he is geuen to the godly receyuers in bread and wyne as Cyrill speaketh. Concerning the oblatiō of Christ, wherof Chrysostome here speaketh, he hymselfe doth clearely shew what he meaneth thereby, in saying by the way of correction: We alwayes doe the selfe same: howbeit by the recordation or remembraunce of hys sacrifice.

West. The second wytnes is Bernard in a Sermon that he made of the Supper of the Lord, who sayth:

MarginaliaBernard.Vnde hoc nobis pijssime Iesu, vt nos vermiculi, reptantes super faciem terræ, nos inquam 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 ad occasum, ab Aquilone vsque ad Austrum, præsto es, vnus in multis, idem in diuersis locis? That is to say in English,

How commeth thys to vs, most gentle Iesu, that we seely woormes, creeping on the face of the earth, that we (I say) which are but dust & ashes, may deserue to haue thee present in our hands, and before our eyes, who both together ful and whole doest syt at the right hand of the

father, and who also in the moment of one houre, frō the risyng of the sunne, to the going downe of the same, art present one, and the self same in many and diuers places.

Rid. These words of Bernard make for you nothing at all. MarginaliaThe tyme of Bernard considered.But I know that Bernard was in such a tyme, that in this matter he may worthely be suspected. He hath many good and fruitfull sayinges: as also in that same foresayd place by you alledged. But yet he followed in such an age, whē as the doctrine of the holy supper was sore peruerted. MarginaliaBernard rather expounded then reiected.Notwithstanding yet I wyll so expound him, rather thē reiect him, that he shal make nothyng for you at all. He sayth that we haue Christ in mysterye, in a sacrament, vnder a veile or couer: but hereafter shall haue hym wythout al veile or couer. In the meane tyme, here now he sayth, that the veritye of Christ is euery where. The veritye of Christ is both here and there, and in all places.

West. What do you call verity? He sayth not the verity of Christ, but the verity of the body of Christ.

MarginaliaWhat is the veritie of the body of Christ.Rid. The verity of the body of Christ is the true faith of the body of Christ: after that verity he is with them whych truly beleue vpon him.

West. Christ is one and the same in diuers places. I vrge these wordes [in diuersis locis] in diuers places, and yet I am not satisfied.

Smyth. Christ was seene really and corporally on the earth after his ascension, and continually sitting at the right hand of the Father.

Ergo the ascension and perpetual sitting in heauen, hinder nothing, but that he may be really and corporally in the sacrament.

MarginaliaTo be resident and not resident importe contradiction.Ryd. If by perpetuall sitting, you meane the residence of hys body in heauen, your reason contayneth manifest contradiction.

Smith. These two haue no contradiction in them at all, both to sit continually at hys Fathers right hand, and also to be seene here really in earth after his ascension. Fyrst you wyll geue me that Christ sitteth in heauen at the ryght hand of hys father. For so it is wrytten. Act. 5. Heauen must nedes receiue him vnto the tyme of the restoring of all. &c. Secondly, he was also seene of Paule here corporally on earth. Wherefore these two do import, as ye see, no contradiction.

MarginaliaTo be here and not here, importeth no contradiction in respect of sondry tymes.Ryd. What letteth, but that Christ, if it please hym, and when it pleaseth hym, may bee in heauen and in earth, and appeare to whom he wyll? and yet notwithstanding you haue not yet proued, that he wyll so doe. And though Christ continually shall be resident in heauen vnto the iudgement, yet there may be some intermission, that notwythstandyng. But this controuersie (as I sayd) is among all þ^e auncient Doctors and Writers. MarginaliaChristes appearyng on the earth somtime, taketh not away his residence in heauen.And that Christ hath bene here seene, that they graunt all: but whether then he being in earth, or in heauen, that is doubtfull.

Smith. I wil proue, that he would appeare in earth.

He so would, and also dyd appeare here in earth after hys Ascension. Ergo. &c.

Ryd. He appeared, I graunt: but MarginaliaHow Christ appeared in earth.how he appeared, whether then being in heauen or in earth, that is vncertayne. So he appeared to Steuen, being then corporally sitting in heauen. For speaking after the true maner of mans body, when he is in heauen, hee is not the same time in earth: and when he is in earth, he is not the same tyme corporally in heauen.

Smyth. Christ hath bene both in heauen and in earth all at one tyme.

Ergo, you are deceyued in denying that.

Rid. I do not vtterly deny Christ here to haue ben seene in earth. Of vncertain thinges I speake vncertaynly.

MarginaliaThys argument holdeth rather ratione materiæ, then ratione formæ.Smith. He was seene of Paule, as being borne before his tyme, after his ascending vp to heauen. 1. Corin. 15.

But hys Vision was a corporall Vision:

Ergo he was seene corporally vpon the earth after hys ascending into heauen.

Ryd. He was seene really and corporally in deede: but