Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10777	Certe[n] godly, learned, and comfortable conferences, betwene the two reuerende fathers, and holye martyrs of Christe, D. Nicolas Rydley late Bysshoppe of London, and M. Hughe Latymer sometyme Bysshoppe of Worcester, during the tyme of their emprysonmentes. Whereunto is added. A treatise agaynst the errour of transubstantiation, made by the sayd reuerende father D. Nicolas Rydley. M.D.LVI.	Ridley, Nicholas, 1500?-1555.; Latimer, Hugh, 1485?-1555. aut; Ridley, Nicholas, 1500?-1555. Brief declaracion of the Lordes Supper. aut	1556 (1556)	STC 21048; ESTC S115941	68,037	134

Christ of his euangelists and of his Apostles that in this aforesayd controuersie the light of thy trueth by the lanterne of thy worde maie shine vnto all them that loue thee Of the Lordes laste Supper do speake especially three of the Euangelists Matt. 26. Mar. 14. Luc. 22. 1. Cor. 10.11 Mathewe Marke and Luke But none more plainelie nor more fully declarethe the same then doeth S. Paule partelie in the 10. but especiallye in the 11. Chapiter of the firste Epistle vnto the Corinthianes As Mathewe and Marke doe agree muche in forme of woordes Soe doeth lykewise Luke and S Paule But all foure no doubte as they were all taught in one schole and enspired with one spirite so taughte they all one trueth God graunte vs to vnderstande it well Mathewe setteth forth Christes Supper thus Matthev Vuhen euen vuas comme he satt dovune vuith the 12. c. Matt. 26. As they dyd eate Ihesus tooke bread and gaue thākes brake it ād gaue it to the disciples and sayd Take Eate This is my body And he tooke the cuppe gaue thankes and gaue it to them sayng Drynke ye all of this For this is my bloud of the nevue testament that is shedd for many for the remission of sinnes I saie vnto you I vuill not drinke henseforth of this fruyte of the vyne tree vntyll that daye vuhen I shall drinke that nevue in my fathers kingdome And vuhen they had sayd grace they vuent out Marke Novve Marke speaketh it thus And as they ate Iesus tooke breade blissed and brake Marke 14. and gaue to them and saide Take eate This is my bodie And he toke the cuppe gaue thankes and gaue it them and they all dranke of it and he saide vnto them This is my bloud of the nevve testamente vvhich is shedde for manye Verelie I saie vnto you I vuil drinke no more of the fruite of the vine vntyll that daie that I drinke that nevve in the kingedome of God Here Matthew and Marke doo agree not onely in the matter but also allmost fullye in the fourme of wordes Sauing that for thies wordes in Mathew gaue thankes Marke hath one word blessed which signefieth in this place al one And wher Mathew saithe drinke ye al of this Marke saith and they all dranke of it And wher Matthew saithe of this fruyte of the vyne Marke leaueth owt the worde this and saith of the fruyte of the vyne Nowe lett vs see likewise what agrement in forme of wordes is betwixte S. Luke and S. Paule Luke Luke vuriteth thus He toke breade gaue thankes brake it and gaue it to them saing This is my bodye vuich is geuē for you This doo in remembraunce of me Likevuise also vuhen they had supped he tooke the cupp saynge Luc. 22. This cupp is the nevue testamēt in my bloud vuich is shed for you S. Paule S. Paule setteth fourthe Christes supper thus the Lord Ihesus the same night in the vuich he vuas betrayed tooke bread and gaue thankes and brake and said ● Cor. 11. Take eate this is my bodie vuiche is broken for you This doo in remembrance of me After the same maner he tooke the cupp vuhen supper vuas done saing This cupp is the nevue testament in my bloud This doo as often as ye drinke it in the remembraūce of me for as ofte as ye shall eate this bread and drinke this cuppe ye shall shevue the Lordes death tyll he comme Here wher Luke sayth which is geuen Paule saythe which is broken And as Luke addeth to the wordes of Paule spoken of the cuppe which is shedd for yow so likewise Paule addeth to the wordes of Luke this doo as often as ye shall drinke it in the remēbraunce of me The rest that followeth in S. Paule both ther and in the x. chapter perteineth to the right vse and doctrine of the Lordes supper Thus the Euangelistes and S. Paule haue rehersed the wordes and worke of Christ wherby he dyd institute and ordeine this holye Sacrament of his blessed bodye and bloud to be a perpetuall remembraunce of hym selfe vntill his comminge agayne of hym self I saye that is of his bodye geuen for vs and of his bloud shedde for the remission of sinnes But this remembraunce thus ordeined as the awthor therof is Christ both god and man so by thallmighty power of god farre passeth all kind of remembraunces that any other man is able to make either of hym self or of any other thing for who so euer receueth this holye sacrament thus ordeyned in remembraunce of Christ he receyueth therwith either deathe or lyfe In this I doo trust we all agree For saincte Paule saith of the godlie receuers in the x. chapter of his first epistle to the Corinthians 1. Cor. 10. The cuppe of blessing which we blesse is it not the partaking or felowshipp of Christes bloud And also he saieth the bread which we breake and meaneth at the Lords table is it not the partaking or felowshippe of Christes bodie Nowe the partakinge of Christes bodie and of his bloude vnto the faithfull and godlie is the partaking or felowship of life and of immortalitie And againe of the bad and vngodly receiuers S. Paule plainlie saieth thus 1. Cor. 11. He that eateth of this breade and drinketh of this cuppe vnworthily he is gilty of the bodie and bloude of the Lorde O howe necessarie then is it if we loue life and would eschewe death to trie and examine oure selues before we eate of this breade and drinke of this cuppe For els assuredlie he that eateth and drinketh vnworthilie eateth and drinketh his own damnation because he estemeth not the Lords bodie that is he receiueth not the Lords bodie with the honoure whiche is due vnto hym And yet by that whiche was saide that with the receipte of the holie Sacramente of the blissed bodie and bloude of Christ is receiued of euerie one good or badde either life or death it is not meant that they whiche are deade before God hereby maie receiue life or the liuing before God cā herby receiue deathe For as none is meete to receiue naturall foode wherby the naturall life is norished excepte he be borne and liue before so no man can feede by the receipte of this holie Sacramente of the foode of eternall life excepte he bee regenerated and borne of god before And on the other side no man her receiueth damnation whiche is not deade before God Thus hitherto withoute all doubte God is my witnes I saie so farre as I know there is no controuersie among thē that bee learned in the church of Englāde concerning the matter of this Sacramente but all doe agree whether they be newe or olde and to speake plaine and as some of them odiouslye either do call other whether they bee protestantes papistes pharisies or Gospellers And as all do agree hitherto in the aforesaide doctrine so all doe deteste the wicked herisie of the

Messalians whiche be otherwise called Euchites Triparti histo lib. 7. cap. 11. whiche saide that the holie sacramente canne neither do good nor harme All doo also condemne these wicked Anabaptistes wich putte no difference betwene the Lordes table and the Lordes meate and their owne And because charitie woulde we shoulde if it be possible and so far as we maie with the safegarde of good conscience and maintenaunce of the trueth to agree with all menne therfore me thinketh it is not charitably done to burthen ani manne either newe or olde as they call them Charitie vuil belye no man further then suche do declare themselues to dissente from that we are perswaded to be the trueth and pretende there to be controuersies whereas none suche are in dede and so to multiplie the debate the whiche the more it doeth increase the further it doeth departe from the vnitye that the true Christiā should desire And againe this is true that the trueth neither needeth nor will bee maintened with lies It is also a true commen prouerbe that it is euen sinne to lye vpon the deuell For though by thy lie thou doeste seame neuer so muche to speake againste the deuell yet in that thou lieste in deede thou workest the deuelles woorke thou doste him seruice and takeste the deuils parte Nowe whether then do they godlye and charitablye The papistes do belie the prechars of the gospel whiche either by their penne in writyng or by their wordes in preaching do beare the simple people in hande that these whiche thus doe teache and beleue do goe aboute to make the holie Sacrament ordeined by Christe himselfe a thing no better then a pece of commen baken bread or that do saie that suche do make the holie sacramente of the blessed bodie and bloude of Christ nothing els but a bare signe or figure to represente Christ none otherwise then the Iuie bushe doeth represente the wine in a tauerne or as a vile person gorgiouslie appareled maie represente a kinge or a prince in a plaie Alas let vs leaue liyng and speake the truth euerie man not onely to his neighbour Ephe 5. but also of his neighbour for we are membres one of another saith S Paule The controuersie no doubte whiche at thys daye troubleth the churche wherin anye meane learned man either olde or newe doth stand in is not whether the holie sacrament of the bodye and bloud of Christ is no better thē a piece of cōmē breade or noe Or whether the Lordes table is no more to bee regarded then the table of any earthlye man or noe or whether it is but a bare signe or figure of Christe and nothing elles or no For all doe graunt that S Paules wordes do require that the breade whiche we breake is the partakinge of the bodie of Christe And all also doe graunte him that eateth of that breade or drinketh of that cuppe vnworthilie to bee giltie of the Lordes death and to eate and drinke his owne damnation because he estemeth not the Lordes bodie All do graūte that these wordes of S Paule when he saith if we eate it auantageth vs nothing or if wee eate not wee want nothing therby are not spoken of the Lordes table but of other commen meates 1. Cor. 8. Thus then hitherto yet we all agree But nowe lette vs see wherin the dissention doeth stande The vnderstanding of that wherin it doth chieflie stand is a steppe to the true searching furth of the trueth For who can seeke well a remedie if he knowe not before the disease It is neither to be denied nor dissembled that in the matter of this Sacramente there bee diuerse pointes wherein men counted to be learned canne not agree The chieffe pointes off controuersie abovute the sacramēt As whether there be any transubstantiation of the breade or no Any corporall and carnal presence of Christes substance or no Whether adoracion onely due vnto God is to be done to the sacramente or noe And whether Christes bodie bee be there offered in deede vnto the heauenlye father by the prieste or noe Or whether the euell man receiue the naturall bodie of Christe or noe Yet neuerthelesse as in a man diseased in diuers partes commenlie the originall cause of suche diuers diseases whiche are spredde abrode in the bodie do come from some one chiefe membre as from the stomacke or from the heade euen so al those fiue aforesaide pointes do chiefely hange vpon this one question whiche is what is the matter of the Sacramente whether is it the naturall substance of breade or the naturall substance of Christes owne bodie The treuth of this question truelye tried out and agreed vpon no doubte shall cease the controuersie in all the reaste For if it bee Christes owne naturall bodie borne of the virgine then assuredlie seynge that all learned men in Englande so farre as I knowe both newe and olde graunt there to be but one substance then I say they must nedes graunt Transubstantiation that is a change of the substance of breade into the substance of Christes bodie then also they must graunt the carnall and corporall presence of Christes bodie then must the sacramēt be adored with the honour due vnto Christ himselfe for the vnitie of the two natures in one person then if the prieste do offre the sacrament he doeth offre in deede Christ himselfe and finallye the murtherer the adulterer or wicked mā receiuinge the Sacrament must needes there receiue also the naturall substaunce of Christes owne blessed bodye both fleash and bloude Nowe on the other syde if after the truthe shal be truly tryed owte it be fownd that the substance of breade is the materiall substance of the sacrament althowgh for the chaunge of the vse office and dignitie of the bread the bread in dede sacramentally is chaunged into the bodye of Christ as the water in Baptisme is sacramentally chaunged into the fountayne of regeneracion and yet the materiall substance therof remayneth all one as was before yf I saye the trewe solutyon of that former question wheruppon all these controuersies doo hange be that the naturall substāce of bread is the materiall substance in the holie sacrament of Christes blessed bodye then must it followe of that former proposition confessed of all that be named to be learned so farre as I knowe in Englande whiche is that there is but one materiall substāce in the sacramente of the bodie and one onelye lykewise in the sacrament of the bloud that there is no such thing in deede and in truth as they call transubstantion for the substance of breade remaineth styll in the sacrament of the bodie then also the naturall substance of Christes humane nature which he tooke of the virgine Marie is in heauen where it reigneth now in glory and not here inclosed vnder the forme of breade then that godlie honoure whiche is due vnto God the creator and maye not be done to the creature without

dāmage losse and vile Phil. 3. that they myghte wynne Christe mē zealouse for the howse of godde and the glorie of hys name suche as hadde allreadye layed open theyr consciences and infirmitees before the iudgemēte seate of godde and hadde agayne throughe Christe receiued the effecte of fayth and true righteousnes that is peace of conscience and ioyfullnes in the holy ghooste Rom. 14. and so hadde a fulle taste in thys mortalle body of immortalitee in miserie of happinesse in earth of heauen O Englande Englande how greate is thy losse for the wante of them how horrible is thyne offense for killinge of them how greuouse will thy plage be when the reuenger of innocente bloude shall call the to an accowmpte for them if thow doo not repente in tyme Godde graunte that the admonitions of these and other godly martyrs maye so warne vs theyr doctrine so instructe vs and theyr example so cōfirme vs in the true knowlege and feare of godde that flyenge and abhorringe Idolatrye and superstition we maye embrace true religion and pierce forsakinge the phantasyes of men we maye humblye obey the written worde of godde and ruled therby directe all our doyngs to the glorie of his name and our owne endeles saluation in Christe Iesu Amen In the name of Iesus let euerie knee bowe Philip. 2. A Busshop owghte to be vnreproueable N. Ryd Tit. 1. as the Stuarde off godde c. cleauinge faste to the trew worde off doctrine c. Tit. 1. All worldly respectes putte aparte off shame deathe losse off goodes and worldely commoditees Lett me haue I praye you your aduyse in these matters folowynge Thatt is your assent ād cōfirmatiō in those thinges whiche you iudge that godde doth allowe and your best cownsell and aduertisemēt wher you thinke otherwise and your reasons for both the same For the wiseman sayeth Prou. 18. One brother which is helped of another is Like a well defensed Citee The causes thatt moue me to absteyne frome the Masse be these It ys done in a strawnge tounge which the people doth not vnderstande contrarie to the doctrine off the Apostle 1. Cor. 14. 1. Cor. 14. Wher is no vnderstandinge H Latym ther is neither edifyenge nor conforte for besydes that they speake in to the ayer the minde receiueth no proffet They are one to another as alienes the Parissheners will saye their priestes are madde wheras all thynges owghte to be done so as they maye ediffie Let euerie man knowe that the thynges which I write sayth S. Paule are the commaundementes of the lorde 1. Cor. 14. Suche absurditees are to be eschewed N.R. Ther is also wantynge the shewynge off the lordes deathe contrarie to the minde off the Apostle As often as ye shall eate this breade and drincke off this Cuppe 1. Cor. 11. ye shall shew the Lordes deathe till he come What shewinge can be ther wher as no man heareth that it to saye vnderstādeth what is sayde No man I meane off the commen people for whose proffet the prayer of the churche oughte specially to serue H. L. Luc. 11. Woo be vnto you that take awaye the keye off knowlege The Papistes studie by all meanes to make the people ignorante Lest theyr ignorante sir Ihons shuld be hadde in Lesse estimation or despised which is cleane contrarie to Saint Paules practise who wisshed that all men myghte be fulfilled with all knowledge and to be perfite in Christe Iesus Coloss. 1. c. The institution of Christe if it wer rehersed in the vulgare tounge shulde be not only a Consecration but also a frutefull preachinge to the edification off the hearers wher as in the popisshe Masse it is neyther vnderstanded nor hearde whils the commen people are vtterly ignorāte what their preestes doo or what they goo abowte whether they blesse or curse The Apostles vnderstoode Christe when he celebrated his supper Therfore doo these papistes swarue frome Christe in theyr Masse Ther is no Communion but it is made a priuate Table and in dede owght to be a Communion N. R For S. Paule sayeth The breade which we breake 1. Cor. 10. is the partakynge of the bodie of Christe And Christe brake and distributed and sayde Take Matt. 26. and eate c. But that they make it a priuate table it is open The papistes make the lordes table a priuate table For wher they be manie preestes which will communicate they doo it not in one Table or aulter but euerie one off them haue their aultars masses and tables To make that priuate which Christe made commen and willed to be communicated H.L. maye seme to be the workmanshippe of Antichriste hym selfe The Canons of thapostles doo excommunicate them which beinge presente at commē prayer c. Cano. 10. doo not also receiue the holy communion De Cons. dist 1. cap. Epis. And vnto the same agreeth the decree of Anacletus When the consecration is done saieth he let all such communicate as entend not to be excommunicate That which is firste is trew that which is Latter is cownterfayted sayeth Tertulliane But the papistes saye we doo it priuately Bicawse we doo it for others Tert. contra Praxeam But wher haue you your Commission to Masse and sacrifice for others N.R. The lordes commaundement of communicating the cuppe vnto the laye people is not obserued according vnto the worde of the lorde drincke ye all of this Matt. 26. As often as ye shal eate this bread and drincke of this cuppe H.L. 1 Cor. 11. ye shal shew the lordes deathe c. so that not the partaking of the one onlye but of bothe is a shewing of the lordes deathe bicause in his deathe the bloude was deuided from the bodie it is necessarie that the same diuision be represented in the supper The lordes death is not shevued excepte both partes of the Sacrā be ministred Th argument of K. Henry the 8. 2. Cor. 11. otherwyse the supper is not a sheuing of the lordes deathe c. Let a man examine hym selfe c. But this worde Homo is of bothe gendres therfore it is as wel commaunded to the woman to drincke of the cuppe as the man c. But the Kings argumente once againste me was this Whē ye come to gither to eate He saieth not saiethe he to drincke I aunswerid it was not neadfulle seing that a litle before he had made mention of bothe in theise wordes And so let hym eat of that breade and drincke of that cuppe Homo that is to saye aswel the woman as the manne Vnder the name of bread which betokenethe all sustinaunce of the bodie drincke is also vnderstanded in the scriptures Otherwise they woulde saye that Christe did not drincke after hys resurrection withe his disciples excepte Peter had saide Acto 10. We did eate and drincke with him after he arose from deathe They doo seruyllye

were a laboure to greate for to gather and to tedyous for the reader but one or twoo places of euerye one The whiche howe plaine and howe full and cleare they bee againste the erroure of Transubstantiation I referre it to the iudgemente of thindifferente reader And nowe I wil likewise rehearse the saiynges of other three olde aunciente writers of the Lattin Churche and soe make an ende Tertulliā And firste I will begin with Tertullian whom Cypriane the holy Martyr so highlie estemed that whēsoeuer he would haue his booke he was wōt to say geue vs now the Master Lib. 4. contra Martionē This olde writer in his 4. booke against Martion the heritike saith thus Iesus made the bread which he toke and distributed to his disciples his body saiyng This is my body that is to say saieth Tertullian a figure of my bodie In this place it is plaine that after Tertullians exposition Christ ment not by calling the bread his body and the wine his bloude that either the bread was his natural bodie or the wine his naturall bloude but he called them his bodye and his bloud because he would institute them to be vnto vs Sacramentes that is holie tokens and signes of his bodie and of his bloud that by them remembringe and firmelie beleuing the benefites procured to vs by his body whiche was torne and crucified for vs and of hys bloude whiche was shedde for vs vpon the crosse and soe with thankes receiuinge these holye sacramentes according to Christes institution myghte by the same be spirituallie noryshed and fedde to thencrease of all Godlines in vs here in oure pylgremage and iorney wherin we walke vnto euerlasting life This was vndoubtedlie Christe our Sauiours mynde and this is Tertullians exposition The wranglynge that the papistes doe make to elude this saiynge of Tertullian is so far out of all frame that it euen wearieth me to thinke on it Vuinch in his āsuuer to the 161. obiect Tertullyan writeth here saye they as none hath done hitherto before him This saiyng is to to manyfest false S. Augustine and other olde awthors likwise doo call the Sacrament a figure off Christs bodye And wher they saie that Tertullian wrott this whē he was in an heat off disputation with an heretike coueting by al meanes to ouercō his aduersarye As who saye he wolde not take hede what he dyd saye ād specialy what he wold write in so high a matter so that he might haue the better hand off his aduersarie Ys this credible to be trewe in any godly wyseman Howe much lesse then is it worthy to be thowght or credited in a man off so great wyt lernyng and excellency as Tertullian is worthely esteamed euer to haue bene Lykwise this author in his first booke against the the same heretike Martion writeth thus God dyd not reiect bread which is his creature for by it he hath made a representation off his bodye Nowe I prai you what is this to say that Christ hath made a representation by breade of his bodye but that Christ hath Lib. 1. cōtra Mar. instituted and ordeined bred to be a sacrament for to represent vnto vs his bodye Nowe whether the representation of one thinge by another requireth the corporall presence of the thinge which is so represented or no euery man that hath vnderstanding is hable in this pointe the matter is so cleare of it lsefe to be a sufficient iudge The second doctor and wryter off the latine churche whose saiynges I promised to set furth S. August is S. Augustine off whose lernyng and estimation I neede not to speake for all the churche of Christ both hath and euer hath had hym for a man of moost singular learning witte and dilygence both in setting fourth the true doctrine of Christes religion and also in the defense off the same againste heretikes This awthor as he hath written most plenteously in other matters off our faith so like wise in this argument he hathe written at large in manye off his workes so plainli against this error of transubstantiation that the papistsloue least to heare of him off all other writers partly for his authoritye and partly because he openeth the matter more fully then any one other doth Therfore I will reherse moe place off him then heretofore I haue done of the other And firste what can be more playne then that whiche he writeth vppon the 89. psalme speking of the sacramente of the Lordes bodye and bloud and rehersing as yt were Christes wordes to his disciples affter this maner Yt is not this bodie which ye doo see that ye shal eate neither shall ve drincke this bloud which the Soudiares that Crucefye me schall spille or shedde I doe commende vnto you a misterie or a sacramente whiche spiritually vnderstanded shall geue you life Nowe if Christ hadde no moe naturall and corporall bodies but that one whiche they then presentlie boeth harde and saw And none other naturall bloude but that whiche was in the same bodie and the whiche the souldiers cruellye did after shedde vppon the Crosse and neither this bodie nor this bloude was by this declaration of S. Augustine either to be eaten or dronken but the misterie therof spirituallye to be understanded Then I conclude if this saiyng and exposition of S. Augustine be trwe that the misterie whiche the disciples shoulde eate was not the natural bodie of Christe but a misteri of the same spirituallye to be vnderstanded For as S. Augustine saieth in his 20. booke contra faustum Cap. 21 Christes fleashe and bloude was in the olde testament promised by similitudes and signes of their sacrefyces and was exhibited in deede and in trueth vpon the crosse but the same is celebrated by a sacrament of remembrance vpon the aulter And in his booke de fide ad Petrum Cap. 19 he saeth that in these Sacrifices meaninge of the olde lawe it is figuratiuelie signified what then was to be geuen But in this Sacrifice it is euidentlie signified what is alreadie geuen vnderstanding in the sacrifice vpon the aulter the remembraunce and thankes geuing for the fleashe whiche he offred for vs and for the bloude whyche he shedde for vs vppon the Crosse as is in the same place and euidentlye there it maie appeare Another euidente and cleare place wherein it appeareth that bythe Sacramentall breade whyche Christe called hys bodye he meante a fygure of hys bodie is vppon the thyrde Psalme Where Sancte Augustine speaketh thus in plaine tearmes Christe did admit Iudas vnto the feast in the whiche he commended to his disciples the fygure of hys bodye Thys was Christes laste supper before hys Passion Wherein he dydde ordayne the Sacrament of hys bodye as all learned menne doe agree S. Augustine also in his 23. Epistle ad Bonifacium teacheth howe Sacramentes doe beare the names of the thinges wherof they be sacraments boeth in Baptisme and in the Lordes table August Epi.

their giles superstition and deceites And when the other could not bere it and would gladly haue hadde them taken out of the waie they accused them as seditious persons and troublers of the commen wealthe that beinge by this meanes made hatefull to the people and Princes they mighte the more easilie be snatched vppe to be tormented and put to death But howe far they were from al sedition their whole doctrine life and conuersation doeth well declare For that whiche was obiected laste of all that he canne not be a faithfull subiecte to his prince which professeth openly that he will not obserue the lawes whiche the prince hath made here I woulde wishe that I mighte haue an indifferente iudge and one that feareth god to whose iudgement in this cause I promise I will stande I aunswere therfore a man oughte to obeie his prince but in the Lorde and neuer against the Lorde For he that knowingly obeith his prince against god doth not a duetie to the prince but is a decieuer of the Prince and an helper vnto him to worke his own destruction He is also vniust whiche geueth not the prince that is the princes and to god that is gods Here commeth to my remembraunce that notable saiynge of Valentinianus the Emperoure for chosinge the Bisshop of Millaine Set him saith he in the bishops seate Theodor. eccl hist. l. 4. cap. 5. Euse. eccl histo l. 4. cap. 4. Niceph. li. 3. cap. 35. to whome if wee as man do offende at any time we maie submitte our selues Policarpus the moste constante Martyr when he stode before the chiefe Ruler and was commaunded to blaspheme Christe and to sweare by the fortune of Caesar c. He aunswered with a milde spirite we are taught saieth he to geue honoure vnto princes and those powers whiche be of god but suche honoure as is not contrarie to gods religion Hitherunto ye see good father howe I haue in wordes onely made as it were a florishe before the fighte whiche I shortelie looke after and howe I haue begōne to prepare certaine kindes of wepōs to fight againste the aduersaries of Christe and to muse with my selfe howe the dartes of the olde enemie maie be borne of and after what sort I maie smite him againe with the sworde of the spirite Ephes. 6. I learne also hereby to be in vre with armour and to assaie howe I canne goe armed In Tyndall where I was borne not farre from the scotishe borders I haue knowen my contreiemen watche nighte and daie in their harnesse such as they hadde that is in their Iackes and their speares in their hands you call thē northen gads specially when they hadde any priuye warninge of the cōming of the scottes And so doyng although at euerie suche bickeringes some of them spente their lifes yet by suche meanes like pretie men they defended their countrie And those that soe died I thinke that before God they died in a good quarel and their ofspringe and progenie all the countrie loued them the better for their fathers sakes And in the quarell of Christe our sauioure in the defense of his owne diuine ordinaunces by the whiche he geueth vnto vs lyfe and immortalitie yea in the quarell of faithe and Christian religion wherein resteth oure euerlastinge saluacion shall wee not watche shall we not goe alwaies armed euer lokinge when oure aduersarie whiche like a roaringe Lyon seeketh whome he maie deuoure shall come vpon vs by reason of oure slouthfulnesse 1. Pet. 5. Yea and woe be vnto vs if he canne oppresse vs at vnwares whiche vndoubtedly he wil doe if he finde vs slepinge Let vs awake therfore for if the good manne of the house knewe what houre the thiefe woulde come he woulde surely watche and not suffer his house to be brokē vp Ma●● Let vs awake therfore I saie and lette vs not suffer oure house to bee broken vp Resist the Deuill saieth S. Iames and he will flie from you Iaco. 4. Lette vs therfore resiste him māfullie ād taking the crosse vpō oure shoulders let vs folow our captaine Christ who by his owne bloude hathe dedicated and halowed the waye whiche leadeth vnto the father that is to the light whiche no man can attaine 1. Tim. 6. the fountaine of euerlasting ioyes Let vs folow I saye whither he calleth and allureth vs that after these afflictions whiche laste but for a momente whereby he trieth our faith as gold by the fiere we maie euerlastinglye raigne and triumphe with him in the glorie of the father and that throughe the same oure Lorde and Sauiour Iesus Christ to whome with the father and the holie ghooste bee all honoure and glorie nowe and for euer Amen Amen Goode father forasmoch as I haue determined with my selfe to powre forthe these my cogitatiōs into your bosome her me thinketh I see you sodenly liftyng vp your heade towardes heauen after your maner and thē lookynge apon me with your propheticall countenāce and speakynge vnto me with these or like wordes Truste not my sonne I beseche you vouchsafe me the honour of this name for in so doynge I shall thinke my selfe both honoured and loued of you Truste not I saye my sonne to these worde weapons 1. Cor. 4. for the kingdome of godde is not in wordes but in power And remember allwayes the wordes of the lorde doo not imagine afore hande Matt. 10. Marc. 11. what and how you will speake for it shall be geuen you euē in that same howre what ye shall speake for it is not ye that speake but the spirite of your father which speaketh in you I praye you therfore father praie for me that I maye caste my hoole care apon hym and truste apon hym in all perilles For I knowe and am surely perswaded that what soeuer I can imagine or thinke afore hande it is nothinge excepte he assiste me with his spirite when the tyme is I beseche you therfore father Ephes. 6. praie for me that such a complete harnesse of the spirite suche boldnesse of mynde may be geuen vnto me that I maye owte of a true fayth saye with Dauid Psal. 44. I will not truste in my bowe ād it is not my swearde that shal saue me For he hath no pleasure in the strengthe of an horse c. Psal. 147. But the lordes delyte is in them that feare hym and putte theyr truste in his mercye I besech you praye praye that I maye entre thys fyghte only in the name of godde and that when all is paste I beinge not ouercome throughe his gratiouse ayde maye remayne and stande faste in hym tyll that daye of the lorde Apoc. 2. in the which to them that obteine the victorie shall be geuen the lyuely Manna to eate and a Tryumphante Crowne for euermore Now father I praye you helpe me to buckle on this geare a little better For you knowe the depenes of Sathan beynge an olde souldyar

Idolatrie and sacrilege is not be done to the holie Sacramēt then also the wicked I meane the impenitent murtherer adulterer or suche like do not receiue the naturall substāce of the blissed body and bloud of Christ finallie then doth folow that Christes blissed bodie and bloud which was once onely offered and shed vpon the crosse beinge auailable for the synnes of all the worlde is offered vp no more in the natural substaunce therof neither by the prieste nor anie other thinge But here before we goe any further to searche in this matter and to wade as it were to searche and trie oute as we maie the trueth therof in the scripture it shall do well by the way to knowe whether they that thus make aunswere and solution to the former principall question doe take awaye simplye and absolutlye the presence of Christes bodie and bloud from the sacrament ordeined by Christ and duely ministred according to his holye ordinances and institution of the same Vndoutedlye they do denie that vtterly either 〈◊〉 to saie or to meane the same And therof if any 〈◊〉 doe or will doubte the bookes whiche are written alreadye in this matter of them that thus doe answeare will make the matter plaine Nowe then you will saie what kinde of presence do they graunt and what do they denie Vuhat kīde of presence is to be graunted in the lordes supper Briefelye they denie the presence of Christes bodye in the naturall substance of his humaine and assumpte nature and graunt the presence of the same by grace That is they affirme and saie that the substance of the naturall bodie and bloud of Christ is onelie remainynge in heauen and so shall be vntill the latter daie when he shal come againe in glorie accompained with the angelles of heauen Matt. 24 ▪ to iudge both the quicke and the deade And the same naturall substance of the verie bodie and bloude of Christe because it is vnited to the diuine nature in Christe the seconde person of the Trinitie therfore it hath not onelye life in it selfe but it is also able and doth Ioan. 6. geue life vnto so manie as bee or shall be partakers thereof that is that to all that doo beeleue on his Ioan. 1. name which are not born of bloud as Iohn saith or of the will of the fleshe or of the will of man but are borne of God though the selfe same substance abide still in heauen and they for the tyme of their pilgremage dwell here vpon the earth by grace I saie that is by the life mētioned in Ihon Ioan. 6. and the properties of the same meete for oure pilgremage here vpon earth the same bodie of Christe is here presente with vs Euē as for example wee saie the Sunne whiche in substaunce neuer remoueth hys place out of the heauens is yet presente here by his beames light and natural influence where it shineth vpon the earth For gods worde and his Sacraments be as it were the beames of Christ which Malach. 4 is Sol Iustiticie The Sunne of righteousenes Thus thou haste hearde of what sorte or secte soeuer thou be wherin doth stande the principall state and chiefe pointe of all the cōtrouersies whiche doe properlie perteine vnto the nature of this Sacrament As for the vse therof I graunt ther be many other thinges wherof here I haue spoken nothing And now leste thou iustly maist complaine and saie that I haue in openinge of this matter doone nothing els but digged a pitte and haue not shutt it vp againe or broken a gap and haue not made it vp or opened the booke and haue not closed it againe or elles to call me what thou listest as Newtrall Dissembler or what soeuer els thy luste and learning shall serue thee to name me worse Therfore here nowe I will by Goddes grace not onlye shortly but also so clearely and plainelie as I can make the nowe to knowe whether of the foresaide two aunsweres to the former principall state and chief pointe doth like me beste Yea and also I will holde all those accursed whiche in this matter that nowe soe troubleth the churche of Christe haue of God receiued the Keye of knowledge and yet goe about to shutte vp the doores so that they them selues will not entre in nor suffre other that woulde And as for myne owne parte I considre boeth of late what charge and cure of soule hath been cōmitted to me wherof God knoweth howe soone I shall be called to geue an accoumpt and also nowe in thys worlde what peryll and daunger of the lawes concerning my life I am now in at this presente time what folye were it then for me nowe to dissemble with God of whome assuredlye I loke and hope by Christ to haue euerlasting life Seing that suche charge and daunger both before God and manne do compasse me in rounde aboute on euery side therfore God willing I will franklye and freelye vtter my minde And thoughe my bodie be captiue yet my tounge and my penne as longe as I maie shall freelye set furth that whiche vndoubtedlye I am perswaded to bee the trueth of Gods worde And yet I will doe it vnder this protestation call me a protestante who liste A protestation I doe not passe therof My protestation shall be this that my minde is ād euer shal be God willing to set furth syncerlye the true sense and meaning to the beste of myne vnderstanding of Gods most holye worde and not to decline from the same either for feare of worldly danger or els for hope of gaine I do protest also dew obedience and submission of my iudgment in this my writing and in all other mine affaires vnto those of Christes churche whiche bee truelye learned in Gods holye worde gathered in Christes name and guided by his spirite An ansvvere to the cheefe question ▪ After this protestation I doe plainelye affirme and saie that the seconde aunsweare made to the chiefe question and principal pointe I am perswaded to be the verye true meaning and sense of Gods holie worde That is that the natural substaunce of breade and wine is the true materiall substaunce of the holie sacramente of the blissed bodie and bloude of oure sauioure Christe And the places of scripture wherupon this my faithe is grownded be theis both concernyng the Sacrament of the bodye and also of the bloud Fyrst lett vs repete the begynning of the institution of the Lordes supper wherin all the three Euāgelistes and S. Paule almost in wordes do agree sayng that Ihesus tooke bread gaue thankes brake and gaue it to the Disciples sayng take eate This is my bodye Christe calleth verie breade his bodie Here it appereth plainlye that Christ calleth verye bread his bodye For that which he tooke was very bread in this all mē doo agre and that which he tooke after he had gyuen thankes he brake and that which he tooke and brake he gaue it