I heard staying then present how that the Devil did believe the Sacrament of God was able to make of Stones Bread And we English people we do confess that Christ was the very Son of God and yet will not believe that of Bread he made his very Body Flesh and Blood wherefore we are worse than the Devil since that our Saviour by express words did more plainly affirm the same when at his last Supper he took Bread and said unto his Disciples Take ye eat this is my Body which shall be given for you And shortly after the said Mr. Doctor Ridley notwithstanding this most plain and open Speech at Paul's Cross did deny the same Whether Fecknam hath truly represented the words of Ridley is uncertain But from the last words of this passage it is manifest that some even in that time taking occasion from this Sermon had charged Bishop Ridley with asserting a Material Presence of Christ's Body in the Sacrament and that he constantly denied himself to have meant or intended any such presence In this therefore and such like expressions he intended only as himself assures us to oppose those who so lightly esteemed the Sacrament Ibid. vol. 3. p. 35. as to make of it but a figure For that but maketh it a bare sign without any more profit But to clear his intention in this matter from all remaining suspicion of any kind of Material Presence I will annex a larger explication of it in his own words in his last examination before the Queens Commissioners September 30. 1555. In like sort as touching the Sermon which I made at Pauls Cross you shall understand that there were at Pauls and divers other places fixed railing Bills against the Sacrament terming it Jack of the Box the Sacrament of the Halter Round Robbin with suchlike unseemly terms For which causes I to rebuke the unreverend behaviour of certain evil disposed persons Preached as reverendly of that Matter as I might declaring what estimation and reverence ought to be given to it what danger ensued the mis-handling thereof affirming in that Sacrament to be truly and verily the Body and Blood of Christ effectually by Grace and Spirit Which words the unlearned understanding not supposed that I had meant of the gross and carnal being which the Romish Decrees set forth That a Body having life and motion should be indeed under the shapes of Bread and Wine This Treatise was written by Bishop Ridley during his imprisonment a little before his death and several Copies of it dispersed abroad of which some being carried beyond Sea Dr. Grindall and other English Exiles conceived a great desire of causing it to be translated into Latin Ibid. p. 374. and Printing it The Bishop hearing of this desired that by all means they would lay aside their resolution till they should see how God would dispose of him Accordingly it was omitted till his death Immediately after his Martyrdom it was Translated into elegant Latin but in a Paraphrastical way and Printed at Geneva 1556. in 12s The English Copy was Printed at London 1586. 12s which we have now caused to be faithfully Reprinted adding to it out of Mr. Fox's Martyrology divers Speeches Disputations and Determinations upon the same subject which might farther illustrate and confirm his Opinion Lastly Because the late Bishop of Oxford in his last Treatise disputing of the ancient Opinion of the Reformed Church of England concerning the Eucharist and as his Cause required it maintaining the same assertion with our Adversaries That some material sort of Presence was then believed doth mightily urge the Authority of the Learned Dr. Poynet Bishop of Winchester at that time proposed in his Diallection and because that Book is not in English I have selected and annexed several passages out of it which may demonstrate what was indeed his notion of the Real Presence That he denied all manner of Material Presence and perfectly agreeth with Ridley in explaining the nature of it And consequently that he is fouly either Misrepresented or Mistaken by the Bishop of Oxford A BREEF DECLARATION OF THE Lordes Supper WRITTEN By the singuler Learned Man and moste constant Martyr of Christe NICHOLAS RIDLEY Bishop of LONDON Prisoner in Oxford a little before he suffered Death for the true testimonye of JESUS CHRISTE ROM VIII For thy sake are we killed all day long and are counted as sheep apoynted to be slain Neuerthelesse in all these thinges we ouercome through him that loue vs. Printed at LONDON 1586. And Reprinted for Ric. Chiswell 1688. TO THE READER VNderstand good Reader that this great Clark and blessed Martyr Bishop Nicholas Ridley sought not by settinge foorth any notable peece of learned woork the vaine glory of the World nor temporall freendship of men for his present aduancement much lesse he hunted heerby for Bishopricks and Benefices as al his aduersaries the enemies of Christs Trueth and Ordinance commonly doo but hauing consideration of the great charge of Soules committed vnto him and of the account thereof which the Iustice of God would require at his handes intending therwithal to be found blamles in the great daye of the Lord seeing he was put a parte to defende the Gospell He not only forsook Landes Goodes World Freends and himselfe with all and testified the Trueth specified in this Book by his learned mouth in the open presence of the World but also to leaue a sure Monument and Loue Token vnto his Flocke hee hath registred it by his owne Pen in this forme ensuinge and sealed it vp with his Blood. Forasmuch then as he hath proued himselfe no vain disputer no wethercocke nor hipocrite seeing hee hath willinglye giuen his life for the Trueth and in as much also as his loue and moste constant christen Conscience speaketh vnto thee gentle Reader I beseech thee for Christs sake and thine owne lend him thine indifferent hart and pacient hearing A BREEFE DECLARATION OF THE Lordes Supper MANY things confounde a weake memory A few places wel weighed and perceiued lighten the vnderstanding Trueth is there to be searched where it is certain to be had though God dooth speake the trueth by man yet in mans woord which God hath not reuealed to be his a man may doubt without mistrust in God. Christe is the trueth of God reuealed vnto man from Heauen by God him self and therefore in his woord the trueth is to be founde which is to be embraced of al that be his Christ biddeth vs aske and we shall haue search and we shall finde knocke and it shall be opened unto vs. Therefore our Heauenly The blessed Martirs praier Father the Author and fountain of al trueth the bottomles Sea of al vnderstanding send down we beseech thée thy holy spirit into our harts and lighten our vnderstanding with the beames of thy heauenly grace We ask thée this O mercifull Father not in respect of our deserts but for thy déere Sonne our Sauiour Iesus Christs sake Thou knowest
of the deuine nature and yet neuerthelesse the substance or nature of the bread and wine dooth not departe nor goe away Note these woords I beséeche you and consider whether any thing can be more plainely spoken then these woordes be against the errour of Transubstantiatione which is the ground and bitter root wherupon springe all the horrible errours before rehearsed Wherfore seing that the falshood dooth appeare so manifestlye and by so many waies so plainly so cléerly and so fullye that no man needeth to be deceiued but he that will not sée or will not vnderstande let vs al that doo loue the trueth embrace it and forsake the falshood For he that loueth the trueth is of God and the lack of the loue therof is the cause why God suffereth men to fall into errours and to perish therin yea and as S. Paule saieth why he sendeth vnto them illusions that they beleue lyes vnto their own condemnation because saithe he they loued not the trueth This trueth no doubte is Gods woord For Christe him self saith vnto his father Thy woord is trueth The loue and Ioh. 17. light wherof almighty God our heauenly father giue vs and lighten it in our harts by his holy spirit through Iesus Christe out Lorde Amen Vincit Veritas Mr. FOX 2 d Volume of Acts and Monuments Edit London 1684. Lib. 9. pag. 106. The Disputation held at Cambridge before the Kings Commissioners June 20. 1549. wherein Bishop Ridley moderated GLin Well yet once again to you thus The very true Body P. 106. of Christ is to be honoured but the same very true Body is in the Sacrament Ergo the Body of Christ in the Sacrament is to be honoured Rochest Wellbeloved Friends and Brethren in our Saviour Christ you must understand that this Disputation with other that shall be after this are appointed to search for the plain truth of the Holy Scriptures in these matters of Religion which of a long Season have been hidden from us by the false Glosses of the Church of Rome and now in our days must be revealed to us Englishmen through the great Mercy of God principally and secondarily through the most gentle Clemency of our natural Sovereign Lord the Kings Majesty whom the living Lord long preserve to reign over us in Health Wealth and Godliness to the maintenance of Gods holy Word and to the extirpation of all blind Glosses of Men that go about to subvert the Truth Because therefore that I am one that doth love the Truth and have professed the same amongst you therefore I say because of conferring my mind with yours I will here gladly declare what I think in this point now in Controversy Not because this worshipful Doctor hath any need of my help in dissolving of Arguments proposed against him for as me seemeth he hath answered hitherto very well and Clerkly according to the Truth of Gods Word But now to the purpose I do grant unto you Mr. Opponent that the old Ancient Fathers do record and witness a certain Honour and Adoration to be due unto Christs Body but they speak not of it in the Sacrament but of it in Heaven at the right hand of the Father as holy Chrysostome saith Honour thou it and then eat it but that Honour may not be given to the outward sign but to the Body of Christ it self in Heaven For that Body is there only in a sign virtually by Grace in the exhibition of it in Spirit Effect and Faith to the worthy receiver of it For we receive virtually only Christs Body in the Sacrament Glin. How then if it please your good Lordship doth Baptism differ from this Sacrament For in that we receive Christ also by Grace and virtually Rochest Christ is present after another sort in Baptism than in this Sacrament for in that he purgeth and washeth the Infant from all kind of Sin but here he doth feed spiritually the receiver in Faith with all the merits of his blessed Death and Passion and yet he is in Heaven still really and substantially As for Example The Kings Majesty our Lord and Master is but in one place wheresoever that this Royal Person is abiding for the time and yet his mighty Power and Authority is every where in his Realms and Dominions So Christs real Person is only in Heaven substantially placed but his might is in all things created effectually For Christs Flesh may be understood for the Power or inward Might of his Flesh Glin. If it please your Fatherhood St. Ambrose and St. Augustine do say That before the Consecration it is but very Bread and after the Consecration it is called the very Body of Christ Madew Indeed it is the very Body of Christ Sacramentally after the Consecration whereas before it is nothing but common Bread and yet after that it is the Lords Bread and thus must St. Ambrose and St. Augustine be understood Glin. The Bread after Consecration doth feed the Soul Ergo The substance of common Bread doth not remain The Argument is good for St. Ambrose De Sacramentis saith thus After the Consecration there is not the thing that Nature did form but that which the blessing doth consecrate And if the Benediction of the Prophet Elias did turn the nature of Water how much more then doth the Benediction of Christ here both God and Man Madew That Book of St. Ambrose is suspected to be none of his Works Rochest So all the Fathers say Glin. I do marvel at that for St. Augustin in his Book of Retractations maketh plain that that was his own very Work. Rochest He speaketh indeed of such a Book so intituled to St. Ambrose but yet we do lack the same Book indeed Glin. Well let it then pass to other mens Judgments What then say you to holy St. Cyprian 1200 years past Who saith That the Bread which our Lord gave to his Disciples was not changed in form or quality but in very nature and by the Almighty word was made Flesh Madew I do answer thus That this word Flesh may be taken two ways either for the substance it self or else for a natural property of a fleshly thing So that Cyprian there did mean of a natural Property and not of fleshly Substance And contrariwise in the Rod of Aaron where both the Substance and also the Property was changed Glin. Holy St. Ambrose saith The Body there made by the mighty Power of Gods word is the Body of the Virgin Mary Rochest That is to say That by the Word of God the thing hath a Being that it had not before and we do consecrate the Body that we may receive the Grace and Power of the Body of Christ in Heaven by this Sacramental Body Glin. By your Patience my Lord if it be a Body of the Virgin as St. Ambrose saith which we do consecrate as Ministers by Gods holy Word then must it needs be more than a Sacramental or Spiritual Body yea a very Body of
Christ indeed yea the same that is still in Heaven without all moving from place to place unspeakably and far passing our natural Reason which is in this Mystery so captivate that it cannot conceive how it is there without a lively Faith to Gods word But let this pass You do grant that this Bread doth quicken or give Life which if it do then it is not a natural Bread but a super-substantial Bread. Rochest So doth the effectual and lively Word of God which for that it nourisheth the Soul it doth give Life for the Divine Essence infuseth it self unspeakably into the faithful Receiver of the Sacrament Glin. How then say you to holy Damascene a Greek Author who as one Tritenius saith flourished one thousand years past he saith thus The Body that is of the holy Virgin Mary is joyned to the Divinity after the Consecration in verity and indeed not so as the Body once assumpted into Heaven and sitting on the Fathers right Hand doth remove from thence and cometh down at the Consecration time but that the same Bread and Wine are substantially transumpted into the very Body and Blood of our Lord Jesus Christ If saith he thou dost not know the manner how it is brought to pass let it be enough to thee to believe that it is done by the Operation of the Holy Ghost and we do know no more but that the living Word of God is working and Almighty but the very manner how is inscrutable to us and no great marvel saith he for we cannot well express how the material Bread Wine or Water are transumpted naturally into the same Body and Blood of the Receiver and be become another Body than they were before So saith this great Ancient Clerk also this Shew-bread with Wine and Water are changed by the coming of the Holy Ghost into Christs Body and Blood and they be not two Bodies there but very one of Christ and the same Rochest First I deny Master Doctor that Damascene was one thousand years past Secondarily I say That he is not to be holden as an Ancient Father for that he maintaineth in his Works evil and damnable Doctrine as the worshipping of Images and such like Thirdly I say That indeed God by his holy Spirit is the worker of that which is done in the Sacrament Also I grant that there is a Mutation of the common Bread and Wine spiritually into the Lords Bread and Wine by the sanctifying of them in the Lords Word But I deny that there is any Mutation of the Substances for there is no other change there indeed than there is in us which when we do receive the Sacrament worthily then are we changed into Christs Body Bones and Blood not in nature but spiritually and by Grace much like as Isaiah saw the burning Coal even so we see not there the very simple Bread as it was before the Consecration for an Union cannot be but of two very things Wherefore if we be joyned to Christ receiving the Sacrament then there is no Adnihilation of Bread which is when it is reduced to nothing as it is in your feigned Transubstantiation Glin. So I perceive you would have me to grant that the Sacrament is but a Figure which Theophylactus doth deny Rochest You say Truth he denieth it indeed to be a Figure but he meaneth that it is not only a Figure Glin. Whereas St. Paul saith That we being many are one Bread he speaketh not nor meaneth one material Bread as you do here Ergo he speaketh of heavenly Bread. And holy Chrysostome upon Matthew saith That the Paschal Lamb was a Figure but the Mystery is the verity For the Disciples would not have been offended to have drunk a figure of Christ's Blood being well accustomed to figures For Christ did not institute a figure for a figure but the clear verity instead of the figure as St. John saith Grace and Verity was given by Christ Dost thou see Bread saith Chrysostome doth it avoid or pass as other meats do which we receive God forbid Ergo c. Madew That ancient Clerk Origen upon the 15th of St. Matth. saith thus As touching that which is material in the Sacrament it descendeth and issueth out as other nutriments do but as concerning that which is celestial it doth not so Glin. Chrysost Homily 83. upon Matthew saith That we cannot be deceived of Christ's Word but our natural Senses may be deceived in this point very soon and easily his said words cannot be false but our senses be many times beguiled of their judgments Because therefore that Christ said This is my body let us not at any hand doubt saith he but let us believe it and well perceive it with the eyes of our understanding And within a little after in that place he saith thus It was not enough that he was become man and afterwards was scourged for us but also he did reduce and bring us to be as one body with him not through Faith only but in very deed also he maketh us his Body And after that he saith that these works are not of mans power But the same things that he wrought in his last Supper he now worketh also by his Precept to his right Ministers and we do occupy the place of the same Ministers but he it is that doth sanctify and transumpt the creatures he performeth still the same Rochest Mr. Doctor you must understand that in that place St. Chrysostome sheweth us that Christ delivered to us no sensible thing at his last Supper Glin. Honourable Sir by your patience I grant that he gave to his Disciples no sensible thing in substance but a thing insensible his own precious Body and Blood under the only kinds of Creatures And truly as it seemeth Theophylactus best knew the meaning of Chrysostome because all Authors accept him as a faithful Interpreter of him And he hath these same plain words Transelemented and Transformed Also Theophylactus Alexandrinus super Marcum Cyrillus and St. Augustine saith That before the consecration it is bread but afterwards it is Christs very Body In like manner St. Augustine upon the 33d Psalm saith That in the last Supper Christ did bear himself in his own hands Now every man may bear the figure of his body in his own hands but St. Augustin saith it there for a Miracle Irenaeus in his fifth Book is of the same mind And St. Austin saith I do remember my words c. The Law and Figures were by Moses but the verity and Body came by Christ Rochest Well say what you list it is but a figurative speech like to this If you will receive and understand he is Elias for a property but indeed he was not Elias but John the Baptist And so in this place Christ calleth it his Body when it was very Bread. But better than the common Bread because it was sanctified by the Word of Christ Langdale I will prove it by another means Christ did
he not offered in verity For the Apostle saith Not that he might offer up himself oftentimes for then must he have suffered oftentimes since the beginning of the World. Now where Christ is not offered there is no Propitiatory Sacrifice Ergo In the Mass there is no Propitiatory Sacrifice For Christ appeared once in the latter end of the World to put sin to flight by the offering up of himself And as it is appointed to all men that they shall once dye and then cometh the Judgment even so Christ was once offered to take away the Sins of many And unto them that look for him shall he appear again without sin unto salvation Another Argument Where there is any Sacrifice that can make the comers thereunto Da perfect there ought men to cease from offering any more Expiatory and Propitiatory Sacrifices But in the New Testament there is one only Sacrifice now already ri long since offered which is able to make the comers thereunto perfect for ever Ergo In the New Testament they ought to cease from offering i. any more Propitiatory Sacrifice Sentences of the Scripture tending to the same end and purpose out of which also may be gathered other manifest Arguments for more confirmation thereof By the which will saith the Apostle we are sanctified by the offering Heb. 10. up of the Body of Jesus Christ once for all And in the same place But this man after that he had offered one Sacrifice for sin sitteth for ever at the Right hand of God c. For with one Offering hath he made perfect for ever them that are sanctified and by himself hath he purged our Sins I beseech you to mark these words by himself the which well weighed will without doubt cease all controversie The Apostle plainly denieth any other Sacrifice to remain for him that treadeth under his feet the Blood of the Testament by the which he was made holy Christ will not be crucified again he will not his death to be had in derision He hath reconciled us in the Body of his Flesh Mark I beseech you he Col. 1. saith not in the Mystery of his Body but in the Body of his Flesh If any man sin we have an Advocate with the Father Jesus Christ the 1 John 2. Righteous and he is the Propitiation for our Sins not for ours only but for the Sins of the whole World. I know that all these places of the Scripture are avoided by two manner of subtil shifts The one is by the distinction of the bloody and unbloody Sacrifice as tho our unbloody Sacrifice of the Church were any other than the Sacrifice of Praise and Thanksgiving than a commemoration a shewing forth and a Sacramental Representation of that one only bloody Sacrifice offered up once for all The other is by depraving and wresting the Sayings of the Ancient Fathers unto such a strange kind of sense as the Fathers themselves indeed never meant For what the meaning of the Fathers was is evident by that which St. Augustine writeth in his Epistle to Boniface and in the 83d Chapter of his Ninth Book against Faustus the Manichee besides many other Places likewise by Eusebius Emissenus Cyprian Chrysostom Fulgentius Bertram and others who do wholly concord and agree together in this unity in the Lord that the Redemption once made in Verity for the Salvation of Man continueth in full effect for ever and worketh without ceasing unto the end of the World That the Sacrifice once offered cannot be consumed That the Lord's Death and Passion is as effectual the vertue of that Blood once shed as fresh at this day for the washing away of sins as it was even the same day that it flowed out of the blessed Side of our Saviour And finally that the whole substance of our Sacrifice which is frequented of the Church in the Lord's Supper consisteth in Prayers Praise and giving of Thanks and in remembring and in shewing forth of that Sacrifice once offered upon the Altar of the Cross that the same might continually be had in reverence by Mystery which once only and no more was offered for the Price of our Redemption These are the things right worshipful Mr. Prolocutor and ye the rest of the Commissioners which I could presently prepare to the answering of your three foresaid Prophesies being destitute of all help in this shortness of time sudden warning and want of Books Wherefore I appeal to my first Protestation most humbly desiring the help of the same as much as may be to be granted unto me And because ye have lately given most unjust and cruel Sentence against me I do here appeal so far forth as I may to a more indifferent and just censure and judgment of some other Superior Competent and Lawful Judge and that according to the approved state of the Church of England Howbeit I confess I am ignorant what that is at this present through the trouble and alteration of the state of the Realm But if this Appeal may not be granted to me upon Earth then do I fly even as to my only Refuge and alone Haven of Health to the Sentence of the Eternal Judge that is of the Almighty God to whose most merciful Justice towards us and most just Mercifulness I do wholly commit my self and all my Cause nothing at all despairing of the Defence of my Advocate and alone Saviour Jesus Christ to whom with the Everlasting Father and the Holy Spirit the Sanctifier of us all be now and for ever all Honour and Glory Amen Ridley Of Christ's Real Presence there may be a double understanding P. 56. If you take the Real Presence of Christ according to the Real and Corporal Substance which he took of the Virgin that Presence being in Heaven cannot be on the Earth also But if you mean a Real Presence secundum rem aliquam quae ad Corpus Christi pertinet i. e. according to something that appertaineth to Christ's Body certes the Ascension and abiding in Heaven are no let at all to that Presence Wherefore Christ's Body after that sort is here present to us in the Lord's Supper by Grace I say as Epiphanius speaketh it I grant the Bread to be converted and turned into the Flesh of P. 60. Christ but not by Transubstantiation but by a Sacramental Conversion or turning It is Transformed saith Theophylact in the same place by a Mystical Benediction and by the accession or coming of the Holy Ghost unto the Flesh of Christ He saith not by expulsion or driving away the Substance of Bread and by substituting or putting in its place the Corporal Substance of Christ's Flesh And where he saith It is not a Figure of the Body we should understand that saying as he himself doth elsewhere add one that is it is no naked or bare Figure only For Christ is present in his Mysteries neither at any time as Cyprian saith doth the Divine Majesty
O heauenly Father that the controuersie about the Sacrament of the blessed body and blood of thy déer Sonne our Sauiour Iesu Christe hath troubled not of late onlye the Churche of England Fraunce Germanie and Italye but also many yéere agoe The fault is ours na dout therfore for we have deserued thy plague But O Lord be mercifull and reléeue our miserie with some lighte of grace Thou knowest O Lord how this wicked world rolleth vp and down and réeleth to and fro and careth not what thy will is so it may abide in wealth If trueth haue wealthe who are so stoute to defende the trueth as they But if Christes crosse be laid on trueths back then they vanish away straight as Waxe before the fier But these are not they O Heauenly Father for whome I make my moste moane but for those silly ones O Lord which haue a zeale vnto thée those I mean which wold Note and wish to know thy wil and yet are letted holden backe and blinded by the subtilties of Sathan and his ministers the wickednes of this wretched worlde and the sinfull lusts and affections of the flesh Alas Lord thou knowest that we bée of our selues but flesh wherein there dwelleth nothing that is good How then is it possible for man without thée O Lord to vnderstand thy trueth indéed Can the naturall man perceiue the wil of God O Lord to whom thou giuest a zeale of thée giue them also we beseech thée the knowledge of thy blessed wil. Suffer not them O Lord blindely to be led for to striue against thée as thou diddest those Alas which crucified thine own Sonne forgiue them O Lord for thy déere Sonnes sake for they know not what they doo They doo think Alas O Lord for lack of knowledge that they doo vnto thée good seruice euen when against thée they doo moste extremelye rage Remember O Lord we beséech thee for whome thy Martyr Stephen did praye and whome thyne holy Apostle Paule did so truelye and earnestlye loue that for their saluation hée wished himself accursed for them Remember O heauenly Father the prayer of thy déere Sonne our Sauiour Christe vpon the crosse when be saide vnto thée O Father forgiue them they know not what they doo With this forgiuenes O good Lord giue me I beséech thée thy grace so héer bréefly to set foorth the sayings of thy Sonne our Sauiour Christe and of his Euangelistes and of his Apostles that in this aforesaid controuersie the lighte of the trueth by the lantern of thy woord may shine vnto all them that loue thée Of the Lords last supper doo speak expreslye the Euangelists Mathew Mark and Luke but none more plainelye nor more fully declareth the same then dooth S. Paule partely in the tenth Chapter but specially in the xj chapter of his first epistle to the Corinthians As Mathew and Mark doo agrée much in woordes so doo likewise Luke and S. Paule But all iiij no doubte as they were all taught in one schoole and inspired with one spirit so taught they as one trueth God grant vs to vnderstande it wel Amen Mathew setteth foorth Christes Supper thus When euen was come he sat down with the xij c. As they did eat Jesus took bread and gave thankes brake it and gave it to the disciples Math. 26. and saide Take eat this is my body And he took the cup and gaue thankes gaue it to them saying Drink ye al of this for this is my blood of the newe testament that is shed for many for the remission of sinnes I say vnto you I will not drink henceforth of this fruit of the vine tree untill that daye when I shall drink that newe in my fathers kingdome And when they had sayed grace they went out Now Mark speaketh it thus And as they eate Jesus took bread blessed and brake and gaue to Mark 14. them and saied take eat this is my body And took the cup gaue thankes and gaue it to them and they all drank of it And he said vnto them This is my bloud of the new testament which is shed for many Verily I saye vnto you I wil drink no more of the fruit of the vine vntill that day that I drink that newe in the kingdome of God. Héere Mathew and Mark doo agree not only in the matter but also almoste fully in the forme of woords In Mathew gaue thankes Mark hath one woorde Blessed which signifieth in this place al one And where Mathew saith Drink ye al of this Mark saith they al drank of it And where Mathew saithe of this fruit of the vine Mark leaueth out the woord this and saith of the fruit of the vine Now let us see likewise what agréement in forme of woords is betwéene S. Luke and S. Paule Luke writeth thus He took bread gaue thankes brake it and gaue it to them saying Luke 22. this is my body which is giuen for you this doo in remembrance of me Likewise also when they had supped he took the Cup saying this Cup is the newe Testament in my bloud which is shedde for you Saint Paule setteth foorth the Lords Supper thus The Lord Iesus the same night in the which he was betraied took 1 Cor. 11. Bread and gaue thankes and brake and saide take eate this is my body which is broken for you This doo in remembrance of me After the same maner he took the Cup when supper was doon saying this Cup is the new testament in my bloud This doo as often as yee shall drink it in remembrance of me For as often as ye shall eate this breade and drinke this cup ye shall shewe the Lords deathe vntill he come Héere where S. Luke saith which is given Paule saith which is broken And as Luke addeth to the woordes of Paule spoken of the Cup which is shed for you so likewise Paule addeth to the woords thereof this doo as often as yee shall drinke it in remembrance of me The rest that followeth in S. Paule both there and in the tenth Chapter perteineth unto the right vse of the Lords Supper Thus the Euangelistes and S. Paule haue rehearsed the woords and woorke of Christe whereby he did institute and ordaine this holy Sacrament of his bodye and blood to be a perpetuall remembrance vnto his comming againe of him selfe I say that is of his body giuen for vs and of his blood shed for the remission of sinnes But this remembrance which to thus ordained as the author thereof is Christe bothe God and Man so by the almightye power of God if far passeth al kindes of remembrances that any other man is able to make either of him selfe or of any other thinge For whosoever receiueth this holy Sacrament thus ordeined in remembrance of Christe he receiueth therwith either death or life In this I trust we doo al agrée For S. Paule saith of the godly receiuers in the tenth Chapter of his first Epistle vnto