Marginalia1554. Aprill.	is my body, without a figure:
si.	Ergo the voyce of Christ here hath no figure.

Rid. The sheepe of Christ follow the voyce of Christ, vnles they be seduced and deceiued through ignorance.

Ward. But the fathers tooke this place for no figuratiue speech.

Rid. Yet they do all number this place among figuratiue and tropicall speeches.

Ward. MarginaliaIustinus Martyr. Apolog. 2.Iustinus Martyr in his secōd Apology hath thus: οὐ γὰρ ὡς κοινὸν ἄρτον οὐδε κοινὸν πόμα ταῦτα λαμβάνομεν, ἀλλ’ ὁν τρόπον διὰ λόγου θεοῦ σαρκοποιηθεὶς Ἰησοῦς ὁ σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας ἡμῶν ἔσχεν, οὕτως καὶ τὴν δι᾿ εὐχῆς λόγου τοῦ παρ᾿ αὐτοῦ εὐχαριστηθεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηθέντος ᾿Ιησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι.

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Neq; vero hæc pro pane potuue communi sumimus: Imo quemadmodum verbo dei Iesus Christus, Seruator noster incarnatus, habuit pro salute nostra carnem & sanguinem: ita per orationem illius verbi consecratum hoc alimentum, quo sanguis & carnes nostræ per immutationem enutriuntur, eiusdem incarnati carnem & sanguinem esse sumus edocti.

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This place Cranmer hath corrupted. Thus it is Englished.

For we do not take this for common bread & drincke, but like as Iesus Christ our Sauiour, incarnate by the word of God, had flesh and bloud for our saluation: euen so we be taught the foode wherewith our flesh and bloud is nourished by alteration, when it is consecrated by the prayer of hys word, to be the flesh and bloud of the same Iesus incarnate.

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MarginaliaDoctour Cranmer charged with mistranslating a place of Iustine. Reade his aunswer to this before Pag. 1605. col. 1.Doctor Cranmer hath thus translated it: Bread, water, and wine, are not to be taken as other common meates and drinkes be, but they be ordayned purposely to geue thankes to God, and therefore be called Eucharistia, and be called the body and bloud of Christ: and that it is lawfull for none to eate & drinke of them but that professe Christ, and liue according to the same: and yet that same meate and drincke is chaunged into our flesh and bloud, and nourisheth our bodies.

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Rid. O good Maister Doctor, go sincerely to worke: I know that place, and I know how it is vsed.

Ward. Warde here repeated the place agayne out of Iustine: we are taught. &c as aboue.

Rid. O what vnright dealing is this? I haue the self same place of Iustine here copied out. You know your selfe which are skilfull of Greeke, how the wordes here be remoued out of the right place, and that without any iust cause.

Ward. I stand stil vpō mine argumēt. What say you?

Rid. MarginaliaSumptum ex emplarj Dom. Ridlei descripto.If you wyll that I should aunswere to Iustine, then you must heare. I haue but one toung, I can not aunswere at once to you all.

West. *Marginalia* In this argumēt if the Minor be a negatiue, the forme is false: if it be affirmatiue æquipollenter, the Maior is to be denyed. Christ gaue vs hys very & true flesh to be eatē.

But he neuer gaue it to be eaten, but in his last supper, and in the sacrament of the aultar.

Ergo there is the very true flesh of Christ.

Rid. If you speake of the very true flesh of Christ, after the substance of hys flesh, taken in the wombe of the virgin Mary, and not by grace and spiritually, I then doe deny the first part of your reason. But if ye vnderstand it of the true flesh, after grace and spirituall communication, I then graunt the first part, and deny the second. For he geueth vnto vs truly hys flesh, to be eaten of all that beleue in him. For he is the very and true meate of the soule, wherewyth we are fed vnto euerlasting lyfe, according to hys saying: My flesh is meate in deede. &c.

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Ward. Desiderio desideraui hoc pascha māducare vobiscum. i. I haue desired with my harty desire to eate this Paschall with you. What Paschall I pray you desired he to eate? If you stand in doubt, you haue MarginaliaTertull. contra Martion. Lib. 4.Tertullian lib. 4. Contra Martionem: Professus itaq; se concupiscentia concupiscere edere pascha suum (indiguum enim vt alienum concupisceret Deus) acceptum panem & distributum discipulis, suum corpus illum fecit: Hoc est corpus meum, dicēdo. &c. i. He therfore protestyng a great desyre to eate his

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Paschall, his owne Paschall I say (for it was not meete that he should desire any other then his owne) takyng bread and distributyng it to hys Disciples, made it hys body, saying: This is my body.

What say you? did he vnderstand by this Paschall the Iudaicall Lambe, or by that which afterward hee gaue in hys Supper?

Ryd. I suppose that the first he vnderstode of the Iudaicall Passeouer, and afterward of the Eucharist.

Ward. Nay, then Tertullian is agaynst you which sayth.

MarginaliaArgument.Ba-	He desyred to eate his Passouer.
ro-	But þe Iudaicall Passouer was not hys, but straūge from Christ:
co.	Ergo, he ment not of the Iudaicall Passeouer.

Ryd. MarginaliaAunswere.The Iudaicall Passeouer was not straunge frō Christ, but hys owne: in so much as he is the Lord of all, and as well the Lord of the Iudaicall Passeouer, as of hys owne Supper.

Ward. What aunswere you then to Tertullian, the which sayth: He desired to eate his owne Passeouer, and not the Iuish Passeouer, which stode vppon wordes without flesh.

Ryd. Tertullian may here dally in sense MarginaliaAnagogicall sense is that which hath a high and mysticall vnderstanding that lieth abtruse and profound vnder the externall letter.Anagogicall. I know that Cyprian hath these wordes: Tunc instituit quidem Eucharistiā, sed vtrumq; erat Christi. i. He began then to institute the holy Eucharist, but both were Christes.

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Ward. MarginaliaAugust. in Psal. 98.Augustine in the Psalm. 96. Writyng vpon these wordes: Adorare scabellum pedum eius. i.  

Worshyp his footestole. &c. Quæro, inquit, quid sit scabellum pedum eius. Et dicit mihi Scriptura, Terra scabellum pedum meorum: Fluctuans conuerto me ad Christum, quia ipsum quæro hic, & inuenio quomodo sine impietate adoretur scabellum pedum eius. Suscepit enim de terra terram, qnia caro de terra est, & de carne Mariæ carnem accepit, & quia in ipsa carne hic ambulauit, & ipsam carnem nobis manducandam ad salutem dedit: nemo autem illam carnem manudcat nisi prius adorauerit. Inuentum est, quo modo tale scabellum pedum domini adoretur, vt non solum non peccemus adorādo, sed peccemus non adorando ipsum. &c. i. I aske (sayth he) what is the footestole of his feete, and the Scripture telleth me: The earth is the footestoole of my feete.MarginaliaEsay. 66. And so in searchyng therof I turne my selfe to Christ, because I seeke him here in the earth, and I find how, without impiety, the footestole of hys feete may be worshypped: for he toke earth of earth, in that he is flesh of the earth, and of the flesh of Mary he tooke flesh, and because that in the same flesh here he walked and also he gaue the same flesh to vs, to be eaten vnto saluatiō. But no man eateth that flesh except he haue worshypped before. And so it is founde, how such a footestole of the feete of the Lord is to be worshypped, so that, not onely we synne not in worshipping, but also do synne in not worshipping the same.

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MarginaliaIf the Minor of thys argument (as is sayd before) be equipollent to affirmatiue, then it commeth next to the mode Datisi.Da-	He gaue to vs hys flesh to be eaten, the whiche he tooke of the earth, in which also here he walked. &c.
ti-	But he neuer gaue his flesh to be eaten, but when he gaue it at hys Supper, saying: This is my body.
si.	Ergo, in the Eucharist he gaue vs his flesh.

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Ryd. You do alledge the place of Austen vppon the Psalm. 98. Where he sayth: that Christ gaue his flesh to be eaten which he tooke of the earth, and in which here he walked: inferryng hereupon that Christ neuer gaue the same his flesh to be eaten, but onely in the Eucharist. I deny your Minor, for he gaue it both in the Eucharist to be eaten, and also otherwise, as wel in the word, as also vpon the Crosse. MarginaliaHow Christ gaue hys flesh to be eaten, and when.

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Smith. What if Augustine say, that Christ did not onely geue him self to vs in a figure, but gaue his own very flesh in deede and really?

Ryd. I neuer sayd that Christ gaue onely a figure of his body. MarginaliaChrist gaue hym self not onely in a figure, but in deede by a reall and effectuall communication of his flesh.For in deede he gaue hym selfe in a reall communication, that is, he gaue his flesh after a communication of his flesh.

West. Here Weston read the place of Austen in English, and afterwardes sayd: Ye say, Christ gaue not his body, but a figure of hys body.

Ryd. I say not so. I say he gaue hys owne body vere-