MarginaliaAn. 1554. Aprill.

MarginaliaThe circumstaūces and words of scripture.The circumstances of the scripture: Do this in the remembraunce of me. As oft as ye shall eate of thys bread & drinke of this cup, ye shall shew forth the Lords death. Let a man proue him self, & so eate of this bread, & drink of this cup. They came together to breake bread: & they continued in breaking of bread. The bread which we breake. &c. For we being many, are all one bread, and one body. &c.

MarginaliaThe Analogye of the sacramentes.The Analogie of the sacramentes is necessary: For if the sacramentes had not some similitude or lykenes of the thyngs whereof they be sacraments, they could in no wyse be sacraments. And this similitude in the sacrament of the Lords supper, is taken three maner of wayes.

MarginaliaAnalogie or similitude in the Sacrament, three maner of wayes.1 The first consisteth in nourishyng: as ye shall reade in Rabane, Cyprian, Augustine, Irenee, and most plainely 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 vnlyke thyngs: where, lyke as the bread is turned into our body: so we, by the ryght vse of thys 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 playnely of all, in Bertram. Moreouer, the sayings and places of all the Fathers, whose names I haue before recited agaynst the assertion of the first proposition, doe quite ouerthrow transubstantiation. But of all other, most euidently and playnely, Irenee, Origen, Cyprian, Chrysostome to Cesarius the Monke, Augustine agaynst Adamantus, Gelasius, Cyrill, Epiphanius, Chrysostome agayne on the. xx. of Mathew, Rabane, Damasene and Bertram.

Here right worshipfull Maister Prolocutor, and ye the rest of the Commissioners, it may please you to vnderstand, that I do not leane to these thynges onely, which I haue written in my former aunswers and confirmations: but þ^t I haue also for the proofe of that I haue spoken, whatsoeuer Bertram MarginaliaCommendation of Bertram.a man learned, of sounde and vpright iudgement, and euer counted a Catholicke for these seuen hundreth yeares vntyll thys our age, hath written. Hys treatise whosoeuer shall read and wey, consideryng the tyme of the wryter, hys learnyng, godlynes of lyfe, the allegations of the auncient Fathers, and his manifolde and most groūded arguments, I can not (doubtles) but much marueile, if he haue any feare of God at all, how he can wyth good cōscience speake agaynst hym in this matter of the Sacrament. MarginaliaD. Ridley first brought to the knowledge of the sacrament by Bertram.Thys Bertram was the first that pulled me by the eare, and that first brought me from that common errour of the Romishe Church, and caused me to search more dilygently and exactly, both the scriptures and the writyngs of the old ecclesiasticall Fathers in thys matter. And thys I protest before the face of God, who knoweth I lye not in the thynges I now speake.

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

MarginaliaAunswere to the third proposiciō.I aunswere to this thyrd proposition, as I dyd to þ^e first. And moreouer I say, that being taken in such sense as the wordes seeme to import, it is not onely erroneous, but with all so much to the derogation and defacing of the death and passion of Christ: that I iudge it may & ought most worthely to be counted wicked and blasphemous against þ^e most precious bloud of our Sauiour Christ.

MarginaliaExplication of the same.Concerning the Romishe Masse which is vsed at this day, or the liuely sacrifice therof, propitiatory and auaylable for the sinnes 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, & whether at this day there be any such in deede as the auncient fathers vsed: MarginaliaIn the primatiue Church the newly instructed in the faith and the vnworthy were sent away from the Cōmunion.seeyng that now there be neither Catechistes nor Penitentes to be sent away.

Againe, touching these wordes [The liuely sacrifice of the Church] There is a doubt whether they are to be vnderstād figuratiuely & sacramentally, for the sacramēt of the liuely sacrifice (after which sort we deny it not to be in the Lords supper) or properly and without any figure: of the which maner there was but one onely sacrifice, & that once

offered, namely vpon the aulter of the crosse.

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: beyng apt in deede in neither of them both.

MarginaliaThe 4. doubt.There is also a doubt in the word [Propitiable] whether it signifie here, that which taketh awaye sinne, or that which may be made auailable for the takyng away of sin: þ^t 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 Scholmen and the Romish church, and impietie in that sense which the woordes seeme to import, is this: that they leanyng to the foundation and theyr fond transubstantiation, would make the quicke and lyuely body of Christes flesh (vnited and knit to the diuinitie) to lye hyd vnder þ^e accidentes and outward shewes of bread and wyne. MarginaliaThe falsenes of the third proposition reproued.Whiche is very false, as I haue sayd afore, and they building vpon this foundation, do hold that the same body is offered vnto God by the Priest in hys dayly Massinges to put away þ^e sinnes of the quicke and the dead. Whereas by the Apostle to the Hebrewes it is euident that MarginaliaBut one sacrifice in the Scripture.there is but one oblation, and one true and liuely sacrifice of the Churche offered vpon the aultar of the crosse, whiche was, is, and shalbe for euer, the propitiation for the synnes of the whole world: & where there is remission of the same, there is (sayth the Apostle) no more offeryng for synne.

MarginaliaThe first argument. Heb. 5.

Ce-	No sacrifice   Commentary     Close The first and second syllogisms of Ridley's arguments confirming his answer to the third proposition are recast to change what were oral arguments into more correct and logically balanced syllogisms (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). The fifth syllogism of Ridley's arguments confirming his third proposition was recast for the same reason (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). ought to be done but where the Priest is meete to offer the same.
la-	All other Priestes be vnmeete to offer sacrifice pro- pitiatory for sinne, saue onely Christ:
rent.	Ergo, no other Priests ought to sacrifice for sinne but Christ alone.

The second part of my argument is thus proued.

MarginaliaArgument.

Fe-	No honour   Commentary     Close The first and second syllogisms of Ridley's arguments confirming his answer to the third proposition are recast to change what were oral arguments into more correct and logically balanced syllogisms (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). The fifth syllogism of Ridley's arguments confirming his third proposition was recast for the same reason (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). in Gods Church ought to bee taken wher- unto a man is not called, as Aaron.
ri-	It is a great honor in Gods Church to sacrifice for sin:
son.	Ergo, no man ought to sacrifice for sinne but onely they which are called.

But onely Christ is called to that honour:

Ergo, no other priest but Christ ought to sacrifice for sin.

That no man is called to this degree of honour but Christ alone, it is euident: For there are but two onely orders of Priesthood allowed in the word of God: namely the order of Aaron, & the order of Melchisedech.MarginaliaHeb. 7. But now the order of Aaron is come to an ende, by reason that it was vnprofitable, and weake: and of the order of Melchisedech there is but one Priest alone euen Christ the Lord, whiche hath a priesthood that can not passe to any other.

Ca-	All remission   Commentary     Close The first and second syllogisms of Ridley's arguments confirming his answer to the third proposition are recast to change what were oral arguments into more correct and logically balanced syllogisms (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). The fifth syllogism of Ridley's arguments confirming his third proposition was recast for the same reason (cf. 1563, p. 962 with 1570, p. 1611; 1576, p. 1374; 1583, p. 1445). of synnes commeth onely by sheedyng of bloud.
mes-	In the Masse there is no sheeding of bloud:
tres.	Ergo in the Masse there is no remission of sinnes: and so it foloweth also that there is no propitiatory sacrifice.

In the Masse the passion of Christ is not in veritye but in a mistery represēting the same: yea euē there where the Lordes supper is duly ministred.

But where Christ suffereth not, there is he not offered in veryty: for the Apostle sayth: MarginaliaHeb. 9.Not that he might offer vp himselfe often tymes (for then must he haue suffered often tymes sith the begynnyng of the world) now where Christ is not offered, there is no propitiatory sacrifice:

Ergo in the masse there is no propitiatory sacrifice: For christ appered once in the latter ende of the world, to put sin to flight by the offring vp of himself. And as it is appoynted to all men that they shall once dye, and then commeth the iudgemēt: euē so Christ was once offered to take away the sinnes of many. And vnto them that looke for him, shall he