The Complaint of Verity, Sermon 2
An other Sermon, made alſo by the ſaid maſter Iohn Bradford, vponupon the Lords Supper.
THere are two Sacraments in Chriſtes Church:Two Sacraments in Chriſts Church. the one of imitation, that is, wherewith we be inrolled, as it were, in the houſhold and familie of God, which Sacrament, we call Baptiſme: the other, wherewith we be conſerued, fed, kept and nouriſhed, to continue in the ſame familie, which is called the Lords Supper, or the body and bloud of our Sauiour Ieſus Chriſt, broken for our ſinnes, and ſhed for our tranſgreſſions.
Of the former Sacrament, that is, of Baptiſme, to ſpeake now I am not purpoſed, becauſe occaſion and time ſerue not ſo thereto. Of the ſecond therefore,Baptiſm is in place of Circumciſion. Chriſtian mens children ought to be baptized. will I ſpeake ſomething by Gods grace, if that firſt you remember this, that Baptiſme in Chriſts Church, now, ſithens Chriſts death, is come in place of Circumciſion, which was in the ſame Church afore Chriſts comming. Whereby wee may ſée, that Chriſtian Parents ſéeme to bee no leſſe bound to offer their Infants & Babes to be baptized, that they may be taken and accounted of vsus, as members of Chriſts myſticall body, whereunto they are receiued and ſealed:Gal. 4. then were the Hebrues their children to bee taken as pertayning to the couenant and league with God, wherewith they were inrolled, alonely the circumſtance of the eight day, not neceſſarie to be obſerued, béeing now abrogated.
But to come againe, of the Lords Supper, I am purpoſed preſently to ſpeake, through the helpe of God, becauſe wee are aſſembled in Chriſt (I hope) to celebrate the ſame.
Now, that the things which I ſhall ſpeake, may bee better obſerued, and caried away of you, I will tell you how, and in what ſort I will ſpeake of it. Thrée things would I hauehave marked, as the principals and ſcopes, whereto I wil referre all that I ſhall at this time ſpeake thereof. They be theſe: Who, what, and wherefore. That is, (to make it more plaine) Who did inſtitute this thing which we are about to celebrate, this is the firſt.
The ſecond is, What the thing is, which is inſtituted.
And the laſt is, Wherefore, and to what end it was inſtituted: whereby we ſhall be taught how to vſe it.
For the firſt, Who did inſtitute this Sacrament and Supper. You all doe know,Who did inſtitute this Sacrament. that things are more eſtéemed ſometime for the dignitie and authoritie of the perſon, ſometime for the wiſedome of the perſon, ſometime for the power and magnificence of the perſon, and ſometime for the tender louelove and kindneſſe of the perſon. If néed were, I could by examples ſet forth eueryevery one of theſe, but I hope it is not neceſſary. Now then, how can the thing which wée bée about to celebrate, but bée eſtéemed of eueryevery one highly, in that the Author of it doth want no dignitie, no authoritie, no wiſdome, no power, no magnificence, no holineſſe, no tender louelove and kindneſſe? but hath all dignitie, authoritie, wiſedome, power, magnificence, holines, tender louelove, merciemercy, glory, and all that can be wiſhed abſolutely.
Hee is GOD eternall, coequall, and ſubſtantiall, with the Father, and with the holy Ghoſt, the Image of the ſubſtance of GOD, the wiſedome of the Father, the brightneſſe of his glorie, by whome all things were made, are ruled and gouerned. He is the King of all Kings, and the Lord of all Lords. He is the Meſsias of the world, our moſt deare and louing brother, Sauiour, Mediatour, Aduocate, Interceſſour, Huſband, Prieſt. So that the thing which commeth from him, cannot but bee eſtéemed, loued, and embraced, if dignitie, authoritie, wiſdome, power, glory, goodnes, and merciemercy like vsus. Yea, if any thing that can bee wiſhed, like vsus, then cannot this which our Lord did inſtitute, but like vsus, and that ſo much the more, by how much it is one of the laſt things which hee did inſtitute & command. God open our eyes, to ſée theſe things accordingly: ſo ſhall we come with more reuerence to this Table of the Lord: which thing hee graunt for his mercies ſake. Amen.
And thus much for the firſt, who did inſtitute this Sacrament.
Nowe to the ſecond, What the Sacrament is.What the Sacrament …s. If we ſhall aſke our eyes, our noſe, our mouth, our taſte, our hands, and the reaſon of man: they will all make a conſonant anſwere, that it is bread and wine. And verely, héerein they ſpeake the trueth and lye not, as by many things may bee proued, although the papiſts prate their pleaſure to the contrary.
And here, my dearely beloued, I thinke I ſhall not bee either tedious or vnprofitable vntounto you, if that I tary a litle in ſhewing this veritie, that the ſubſtaunce of bread and wine remaine in the Sacrament, after the wordes of conſecration (as they call them) be ſpoken. Whereby we may learne howe ſhameleſſe beaſtes they bee,VponUpon tranſubſtantiation, all poperie almoſt i… builded. which would enforce men to beleeue Tranſubſtantiation, which is an errour, whereupon in a manner dependeth all Poperie. For it is the ſtay of their Prieſthood, which is neither after the order of Aaron, nor after ye order of Melchiſedech: but after the order of Baal, which thing is ſomething ſéene by their number. For the falſe Prophets and Prieſtes of Baal were alwaies many moe in number, when the wicked were in authoritie, then the true Prieſts and Prophets of the Lorde, as the holy Hyſtories of the Bible doe teach. Reade the third of the Kings, the 18. Chap.
That in the Supper of the Lorde,The Sacrament of the popiſh Maſſe not the Sacrament of Chriſts body. or in the Sacrament of Chriſtes body (which the Papiſts call the Sacrament of the Altar) as though that were Chriſts Sacrament, which thing they can neuer prooue: For it béeing peruerted, and vſed to a contrary end, as of ſacrificing propitiatorily, for the ſinnes of the quicke and of the dead, of Idolatrie, by adoring or worſhipping it by godly honour, &c. is no more Chriſts Sacrament, but an horrible prophanation of it, and therefore as Chriſt called Gods Temple, which was called an houſe of prayer, for the abuſing and prophaning of it by the Prieſts, a denne of Théeues: ſo this which the Papiſts call the Sacrament of the Altar, full truely may wee call an abominable Idoll: And therefore I would all men ſhould know that the Sacrament of the Altar, as the Papiſts now doe abuſe it, omitting certayne ſubſtantial points of the Lords inſtitution, and putting in the ſtead thereof their owne dregs & dreames, is not the Sacrament of Chriſts body, nor the Lords Supper: whereof when wee ſpeake reuerently, as our duetie is wée would not that men ſhould thinke wee ſpeake it of the popiſh Maſſe: (that I ſay) in the Supper of the Lord, or in the Sacrament of Chriſts body, there remaineth the ſubſtance of bread and Wine, as our ſenſes and reaſons doe teach, theſe many things alſo doe teach the ſame.
Firſt,The firſ… reaſon againſt Tranſſubſtantiation. the holy Ghoſt doth plainely tell vsus, by calling it often bread, after the words of Conſecration, as 1. Corinthians 10. Is not the bread which we breake, a partaking of the body of Chriſt, ſayth Paul?
Loe, plainely he ſaith: The bread which we breake, Not onelyonly calling it bread, but adding thereto breaking, which cannot be attributed, eyther to Chriſts body, whereof no bone was broken, eyther to any accident, but muſt needs bee of a ſubſtance, which ſubſtance if it bee not Chriſts body, cannot be but bread.
As in the 11. Chapter, foure times hee plainely calleth it: Hee that eateth of this bread: Hee that receiueth this bread, &c. And in the Acts of the Apoſtles we reade, how that (in ſpeaking of the Communion) They mette together to breake bread, &c. So that it is plaine, that the ſubſtance of Bread and Wine doe remayne in the Supper, after the woords of Conſecration: As alſo may appeare plainely by Chriſts owne words, which calleth that which hée gaue them in the cuppe, Wine, or the fruite of the Vine, as both Matthew & Marke doe write. Whereby we ſée that there is no Tranſſubſtantiation of the Wine: and therefore may we alſo ſée, that there is no Tranſſubſtantiation of the bread.
An aunſwere to the Papiſts ca…ill for …he foreſaid reaſon. Mat. 26 Exod. 7.As for the Papiſts cauilling, howe that it hath the name of bread, becauſe it was bread: as Simon the Leper, was called ſtill Leprous, though he was healed: or as Moſes Rod, being turned into a Serpent, was called a Rodde ſtill, it prooueth nothing. For there was in the one a plaine ſight, and the ſenſes certified that Simon was no Leper: and in the other plaine mention, that the Rod was turned into a Serpent. But concerning the Sacrament, neyther the ſenſes ſée any other thing then bread, neyther is there any mention made of turning. And therefore their cauill is plainly ſéene to be but a cauill,The ſecōd reaſon againſt Tranſſubſtantiation. and of no force. But to come againe, to bring moe reaſons againſt Tranſſubſtantiation.
Secondly, that the ſubſtance of bread remayneth ſtill, the very text doeth teach. For the Euangeliſts, and the Apoſtle Saint Paul doe witneſſe,Mat. 26 Mar. 14 Luke 22 1. Cor. 11 that Chriſt gaue that to his diſciples, and called it his body which hee tooke, on which hee gaue thanks, and which hee brake: but he tooke bread, gaue thanks on bread, and broke bread, Ergo, he gaue bread, and called bread his body, as he called the Cuppe, the new Teſtament.
So that it followeth by this, that there is no Tranſubſtantiation. And this reaſon I my ſelfe hauehave promiſed in writing, to prooue by the authoritie of the Fathers, namely, Ireneus. Tertullian, Origine, Ciprian, Epiphanius, Hieronimus, Auguſtinus, Theodorete, Cirill, Bede, if ſo bee I may hauehave the vſe of my bookes.
Thirdly, that in the Sacrament, there is no Tranſubſtantiation of the bread,The third reaſon againſt Tranſſubſtantiation 1. Cor. 1… by this reaſon I doe prooue: Like as by our ſauiour Chriſt, the Spirit of trueth ſpake of the bread, This is my body: So ſayth the ſame ſpirit of trueth, of the ſame bread, That wee many, are one body, and one bread, &c.
So that as it appeareth, the Sacrament not to bee in the Church, by Tranſubſtantiation, euen ſo is it not Chriſts naturall body, by Tranſubſtantiation.
The fourth reaſon …gainſt …ranſub…tanti…tion.Fourthly, I prooue that there is no Tranſſubſtantiation by Luke and Pauls wordes, ſpoken ouer the Cuppe. For no leſſe are they effectuall to Tranſſubſtantiate the Cup: then their words ſpoken of the bread, are operatorious and mighty to Tranſſubſtantiate the bread. For as they ſay of the bread, This is my body, ſo ſay they of the Cup, This Cup is the new Teſtament: Which thing is abſurde to bee ſpoken or thought, eyther of the Cup, or of the thing in the Cup by Tranſſubſtantiation. Yea, rather in ſaying theſe wordes, This Cup is the new Teſtament: wee are taught by their coupling this worde, Cup, to the demonſtratiue, This, how we ſhould in theſe wordes, This is my body, knowe that this word, This, doeth there demonſtrate bread.
The fift reaſon.Fiftly, that the ſubſtance of bread remaineth in the Sacrament, as the reaſons before brought foorth do prooue, ſo doth the definition of a Sacrament. For the Fathers doe affirme it,Ireneus. Auguſtinus. Chriſoſtomus. to conſiſt of an earthly thing, and of an heauenly thing, of the word, and of the element, of ſenſible things, and of things which bee perceiued by the minde. But Trāſſubſtantiation taketh cleane away ye earthly thing, the element, the ſenſible thing, and ſo maketh it no Sacrament. And therefore the definition of a Sacrament full well teatheth, that bread which is the earthly thing, the ſenſible thing, and the element remaineth ſtill, as ſaint Auguſtine ſaith: The worde commeth to the element, (he ſayth not, taketh away the element,) and ſo it is made a Sacrament.
Sixtly, the nature,The ſixt reaſon againſt Tranſſubſtantiation. Cyprian in Sermone de Chriſmat. Auguſtinus a Bonifacium. and propertie of a Sacrament, teacheth this alſo which I hauehave affirmed. For as Cyprian writeth, that Sacraments beare the names of the things which they ſignifie: ſo doeth ſaint Auguſtine teach, that if Sacraments hauehave not ſome ſignification with the things where of they be Sacramentes, then are they no Sacraments.
Now, in the Lordes ſupper this ſimilitude is firſt in nouriſhing, yt as bread nouriſheth the body: ſo Chriſts body broken, feedeth the ſoule, Secondly, in bringing together many into one, that as in ye Sacrament, many graines of Corne are made one bread: many Grapes are made one lyquour and Wine: ſo the multitude which worthily receiue the Sacrament, are made one body with Chriſt and his Church. Laſt of all, in one vnlikely likelineſſe or ſimilitude, that as bread eaten, turneth into our nature: ſo we rightly, eating the Sacrament by faith, turne into the nature of Chriſt.
So that it is plaine to them that wil ſée, that to take the ſubſtance of bread away, is cleane againſt the nature and propertie of a Sacrament.
I will ſpeake nothing how that this their doctrine of Tranſubſtantiation, beſide the manifold abſurdities it hath in it, (which to rehearſe I omit) it vtterly ouerthroweth the vſe of the Sacrament, and is cleane cōtrary to the end wherefore it was inſtituted, & ſo is no longer a Sacrament, but an Idoll, and is the cauſe of much Idolatrie, conuerting the peoples hearts from an heauenly conuerſation, to an earthly, and turning the Communion, into a priuate action, and a matter of gazing and piping, of adoring and worſhipping the worke of mens hands, for the liuing God, which dwelleth not in Temples made with mens hands, much leſſe, lyeth he in Pixes and Cheſts, whoſe true worſhippe is in ſpirit and veritie, which God graunt vsus all to render vntounto him continually. Amen.
The Sacrament of Baptiſme doth alſo teach vsus,The ſeuenth reaſon againſt tranſubſtantiation. that as the ſubſtance of the water remaineth there: ſo in the Lords Supper, remaineth the ſubſtance of bread after conſecration. For as by Baptiſme we are engraffed into Chriſt, ſo by the Supper we are fedde with Chriſt. Theſe two Sacraments, the Apoſtle gladly coupleth together, 1. Cor. 10. and 1. Cor. 12. Wee are baptized into one body (ſayth hee) and hauehave drunke all of one ſpirit: meaning it by the Cuppe, as Chryſoſtome and other great learned men doe well interprete it. As therefore in Baptiſme is giuen vntounto vsus the holy Ghoſt, and pardon of our ſinnes, which yet lie not lurking in the water: ſo in the Lords Supper, is giuen vntounto vsus the Communion of Chriſts bodie and bloud, that is, grace, forgiueneſſe of ſinnes, innocencie, life, immortalitie, without any Tranſubſtantiation, or including of the ſame in the bread. By Baptiſme,Gal. 3. the old man is put off, and the new man put on, yea, Chriſt is put on, but without Tranſubſtantiating the water. And euen ſo it is in the Lords Supper. Wee by fayth ſpiritually in our ſoules doe féed on Chriſts body broken, do eate his fleſh and drinke his blood: doe dwell in him, and he in vsus, but without Tranſſubſtantiation.
An anſwer to the Papiſts cauill for the foreſaid reaſon.As for the cauill they make, that we are baptized into one body, meaning thereby the myſticall body, & not the naturall body of Chriſt, whereby they would enforce that wee are fed with the naturall body of Chriſt, but wée are not ingraffed into it, but into the myſticall body, and ſo put away the reaſon aforeſaid. As for this cauill, I ſay, wee may ſoone auoyde it, if ſo bee that we will conſider how that Chriſt, which is the head of the myſticall body, is not ſeparate from the body, and therefore to be ingraffed to the myſticall body, is to bée ingraffed into the naturall bodie of Chriſt, to bée a member of his fleſh, and bones of his bones: as Pope Leo full wel doeth witneſſe, in ſaying, that Corpus regenerati fit caro crucifixi: The body (ſayth hée) of the regenerate, is made the fleſh of Chriſt crucified. And héereto I could adde ſome reaſons for ye excellency of Baptiſme. I tro…e it bée more to bee gotten, then to be nouriſhed. As for the excellent miracle of the patefaction of the Trinitie, and the deſcending of the holy Ghoſt in Baptiſme in …viſible forme, the like whereto was not ſeene in the Lordes Supper: I will omitte to ſpeake of …urther, then that I would you ſhould knowe howe it were no maſtery, to ſet foorth the excellencie of this Sacrament, as well as of the Supper.
It is a plaine ſigne of Antichriſt,The eight reaſon. to deny the ſubſtance of bread and wine to bée in the Lordes Supper after conſecration: For in ſo dooing and graunting Tranſſubſtantiation, the propertie of the humane nature of Chriſt is denied. For it is not of the humane nature, but of the diuine nature, to bée in many places at once As Didymus, De ſpiritu ſancto, doeth prooue thereby the diuinitie of the holy Ghoſt.
Now grant Tranſſubſtantiation, and then Chriſtes naturall body muſt needes bee in many places, which is nothing elſe but to confound the two natures in Chriſt, or to deny Chriſts humane nature, which is the ſelfe ſame that Saint Iohn ſaith, to deny Chriſt to be come in the fleſh. And this who ſo doeth, by the teſtimonie of Saint Iohn, is an Antichriſt in his ſo doing, whatſoeuer otherwiſe he doe prate. Reade Saint Auguſtine in his Epiſtle to Dardanus, and his 50. and 30. Treatiſe vponupon Saint Iohn, and eaſily you ſhall ſée how that Chriſts body muſt néeds bee in one place. Oportet in vno loco eſſe: But his trueth is in all places.
The ninth reaſon.If there bee no ſubſtance of bread in the Sacrament, but Tranſubſtantiation, then Chriſts bodie is receyued of the vngodly, and eaten with their téeth, which is not onelyonly againſt S. Auguſtine (calling this ſpéech, Except you eate the fleſh of the ſonne of man, &c. A figuratiue ſpéech:) but alſo againſt the plaine Scriptures, which affirme them to dwell in Chriſt, and Chriſt in them, and they to hauehave euerlaſting life that eate him, which the wicked hauehave not, although they eate the Sacrament. Hee that eateth of this bread, (ſayth Chriſt) ſhall liue for euermore. Therefore they eate not Chriſts bodie, but (as Paul ſaith) they eate in iudgement and damnation, which I trow be an other manner of thing then Chriſts body.
And this doth ſaint Auguſtine affirme, ſaying: None do eat Chriſts body, which is not in the body of Chriſt, that is, (as he expoūdeth it) in whō Chriſt dwelleth not, & he in Chriſt. Which thing the wicked doe not, becauſe they want faith and the holy Spirite, which be the meanes whereby Chriſt is receiued.
To the things which I hauehave brought héerefoorth, to improue Tranſubſtantiation, I could bring in the Fathers to confirme the ſame, which ſucceeded continually many hundreth yéeres after Chriſt. Alſo I could ſhew that Tranſubſtantiation is but a newe doctrine, not eſtabliſhed, before Sathan (which was tyed for a thouſand yéeres) was letten looſe. Alſo I could ſhewe, that euer hitherto, ſince it was eſtabliſhed, in all times it hath bene reſiſted and ſpoken againſt. Yea, before this doctrine, the Church was nothing ſo endowed with goods, landes, and poſſeſſions, as it hath béene ſince. It hath brought no ſmall gaine, no ſmall honour, no ſmall eaſe to the Cleargie: and therefore no maruaile though they ſtriue and fight for it.
It is their Maozim, it is their Helena. GOD deſtroy it with the breath of his mouth, as ſhortly he will for his names ſake. Amen.
If time would ſerue, I could and would heere tell you of the abſurdities which come by this doctrine: but for times ſake I muſt omit it. OnelyOnly for Gods ſake ſee this, that this their doctrine of Tranſſubſtantiation is an vntrueth, already I hauehave proued, and forget not, that it is the whole ſtay of all Poperie, and the pillar of their Prieſthood: whereby Chriſts Prieſthood, Sacrifice, Miniſterie, & Trueth is letted, yea, peruerted, and vtterly ouerthrowne.
GOD our Father, in the blood of his Sonne Chriſt, open the eyes and minds of all our Magiſtrates, all other that beare the name of Chriſt, to ſée to it in time, to GODS glory, and their owne ſaluation. Amen.
Now to returne to the ſecond matter, what the Sacrament is, you ſée that to the ſenſes and reaſon of man, it is bread and wine: Which is moſt true, as by the ſcriptures, and otherwiſe I hauehave already proued: and therefore away with Tranſſubſtantiation.
But héere, leaſt wee ſhould make it no Sacrament, for a Sacrament conſiſteth of two things: and leaſt a man ſhould by this gather, that wee make it none other thing but bare bread, and a naked ſigne, and ſo rayle at their pleaſure on vsus, ſaying, How can a man be guiltie of the body and blood of Chriſt, by vnworthy receiuing of it, if it be but bare bread, & ſo forth? For this purpoſe I will now ſpeake a litle more héereabout, by GODS grace, to ſtoppe their mouthes, and to ſtirre vp your good hearts, more to the worthy eſtimation and perception of this holy myſterie.
When a louing friend giueth to thée a thing, or ſendeth to thee a token (as for an example, a napkin, or ſuch like) I thinke thou doeſt not as thou ſhouldeſt do, if that with the thing thou conſidereſt not the mind of thy friend that ſendeth or giueth the thing, and according thereunto eſtéemeſt and receyueſt it.
And ſo of this bread thinke I, that if thou doe not rather conſider the mind of thy louer Chriſt, then the thing which thou ſéeeſt: yea, if thou doe not altogether conſider Chriſts mind, thou dealeſt vnhoneſtly, and ſtrumpetlike with him. For it is the propertie of ſtrumpets, to conſider the things giuen and ſent them, rather then the louelove and mind of the giuegive… & ſender: whereas the true louers doe not conſider in any poynt, the things giuen or ſent, but the mind of the partie.
So wee, if we bee true louers of Chriſt, muſt not conſider barely the outwarde thing which we ſee, and our ſenſes perceiue, but rather altogether we muſt and ſhould ſée & conſider the minde of Chriſt, and héereafter and accordingly to it to eſtéeme the Sacrament.
But how ſhall we know the minde of Chriſt? Forſooth, as a mans minde is beſt knowen by his word: ſo by Chriſts worde ſhall we know his minde.
Now his words bee manifeſt, and moſt plaine: This (ſaith he) is my body: therefore accordingly ſhould we eſtéeme, take, and receiue it. If he had ſpoken nothing, or if he had ſpoken doubtfully, then might we hauehave béene in ſome doubt. But in that he ſpeaketh ſo plainely, ſaying, This is my body: who can, may, or dare be ſo bolde as to doubt of it? He is the trueth and can not lye, hee is omnipotent and can doe all things: therefore it is his body. This I beleeue, this I confeſſe, and pray you all heartily to beware of theſe and ſuch like wordes, that it is but a ſigne or a figure of his body: Except yee will diſcerne betwixt ſignes which ſignifie onelyonly, and ſignes which alſo doe repreſent, confirme and ſeale vp (or as a man may ſay) giuegive with their ſignification. As for an example: An Iuie buſh, is a ſigne of Wine to be ſold: the budding of Aarons Rod, did ſignifie Aarons Prieſthood, allowed of the Lord: the reſeruation of Moſes Rod, did ſignifie the rebellion of the children of Iſrael: the ſtones taken out of Iordane, Gedeons fléece of wooll, &c. Such as theſe, be ſignes ſignificatiue, and ſhew no gift. But in the other ſignes, which ſome call exhibitiue, is there not onelyonly a ſignification of the thing, but alſo a declaration of a gift, yea, in a certaine manner, a giuing alſo: As Baptiſme ſignifieth not onelyonly the cleanſing of the conſcience from ſinne, by the merits of Chriſts blood, but alſo is a very cleanſing from ſinne. And therefore it was ſayd to Paul, that he ſhould ariſe and waſh away his ſinnes, and not that hee ſhould ariſe and take onelyonly a ſigne of waſhing away his ſinnes. In the Lords Supper, the bread is called a partaking of the Lords body, and not onelyonly a bare ſigne of the Lords body.
This I ſpeake not, as though the elements of theſe Sacraments (were Tranſſubſtantiate) which I hauehave already impugned eyther, as though Chriſts body were in bread or wine, eyther were tyed to the elements, otherwiſe then Sacramentally, and ſpiritually, eyther that the bread and wine may not, and muſt not bee called Sacramentall, and externall ſignes: but that they might be diſcerned from ſignificatiue and bare ſignes onelyonly, and bee taken for ſignes exhibitiue, and repreſentiue. By this meanes a Chriſtian conſcience will call and eſtéeme the bread of the Lord, as the body of Chriſt. For it will neuer eſtéeme the Sacraments of Chriſt after their exterior appearance, but after the words of Chriſt.
Whereof it commeth, that the Fathers, as Chryſoſtome and others doe ſpeake with ſo full a mouth, when they ſpeake of the Sacrament: for their reſpect was to Chriſts words. If the Schoolemen which followed, had the ſame ſpirit which they had, then would they neuer hauehave conſented to Tranſſubſtantiation. For with great admiration ſome of the Fathers doe ſay, that the bread is changed or turned into the body of Chriſt, and the wine into his blood: meaning it of a mutation or change, not corporall, but ſpirituall, figuratiue, Sacramentall, or myſtical. For now it is no common bread, nor common wine, béeing ordained to ſerue for the foode of the ſoule. The Schoolemen hauehave vnderſtood it, as the Papiſts now preach of a ſubſtantiall changing, as though it were no great miracle, that common bread ſhould now bee aſſumed into that dignitie, that it ſhould be called Chriſts body, and ſerue for a celeſtiall foode, and be made a Sacrament of his body and blood.
As before therefore I hauehave ſpoken,Chriſts preſence i… the S…pper. I would wiſh that this Sacrament ſhould be eſtéemed & called of vsus Chriſtian men, after Chriſts words, namely, Chriſts body, and the wine Chriſts blood, rather then otherwiſe. Not that I meane any other preſence of Chriſts body, then a preſence of grace, a preſeruer to Faith, a preſence ſpiritually, and not corporally, really, naturally, and carnally, as the Papiſts doe meane. For in ſuch ſort Chriſts body is onelyonly in heauen, on the right hand of God the Father almightie, whither our faith in the vſe of the Sacrament, aſcendeth and receyueth whole Chriſt accordingly.
…n ob…ction.Yea, but one will ſay, that to call the Sacrament on that ſort, is to giuegive an occaſion of Idolatrie to the people, which will take the Sacrament which they ſee, ſimply for Chriſts bodie, as by experience wée are well taught: and therefore it were better to call it bread, and ſo leſſe harme ſhould be, eſpecially in this age.
An an…were.To this obiection I anſwer, that indéed great Idolatrie is committed to, and about this Sacrament, and therefore men ought, as much as they can, to auoyd from occaſioning or confirming it.
But in as much as the holy Ghoſt is wiſer then man, and had foreſight of the euils that might bee, and yet notwithſtanding, doth call it Chriſts bodie: I thinke wee ſhould doe euill, if we ſhould take vponupon vsus to reforme his ſpéech.
If Miniſters did their dueties in Catechizing and Preaching, then doubtleſſe, to call the Sacrament Chriſts body, and to eſtéeme it accordingly, could not giuegive occaſion to Idolatrie, and confirme it.
Therefore woe vntounto them that preach not.
There bee two euils about the Sacraments, which to auoyde, the holy Ghoſt hath taught vsus For leaſt we ſhould with the Papiſtes, thinke Chriſtes body preſent in, or with the bread really, naturally, and corporally to be receiued with our bodily mouth (where there is no other preſence of Chriſtes body then ſpirituall, and to the faith) in many places he kéepeth ſtill the name of bread, as in the Epiſtle to the Corinthians, the tenth and eleuenth Chapters. And leaſt we ſhould make too light of it, making it but a bare ſigne, and no better then common bread, the holy Ghoſt calleth it Chriſtes body, whoſe ſpéech I wiſh we would followe, and that not onelyonly as well to auoyde the euill which is now a dayes moſt to be feared, concerning the Sacrament, I meane, of contemning it, as alſo for that no faithfull man commeth to the Sacrament to receiue bread ſimply, but rather, yea, altogether to communicate with Chriſtes body and blood. For elſe to eate and drinke (as Paul ſaith) they hauehave houſes of their owne.
The contempt of the Sacrament, in the dayes of King Edward, hath cauſed theſe plagues vponupon vsus preſently, the Lorde bee mercifull vntounto vsus. Amen. And thus much for the obiection, of calling the Sacrament by the name of Chriſtes body.
Ano…her ob…ection of Chriſts preſence in the Sacrament.What (ſaith one?) to cal the Sacrament Chriſts body, and to make none other preſence then by grace, or ſpiritually to faith, which is of things hoped for, and of things which to the bodily ſences doe not appeare, is to make no preſence at all, or to make him none otherwiſe preſent, then hee is in his worde when it is preached: and therefore what neede wée to receiue the Sacrament, in as much as by this doctrine, a man may receiue him dayly in the fielde, as well and as much as in the Church, in the celebration and vſe of the Sacrament?
To this obiection, I firſt anſwere, that in deede, neither the Scripture nor Chriſtian Faith will giuegive vsus leaue to make any carnall, reall, naturall corporall, or any ſuch groſſe preſence of Chriſts naturall body in the Sacrament.
For it is in Heauen, and the Heauens muſt hauehave it (as ſayeth Pete… ) till Chriſtes comming to iudgement, except wée would denie the humanitie of Chriſt, and the veritie of mans nature in him. The preſence therefore which wee beléeue and confeſſe, is ſuch a preſence, as reaſon knoweth not, and the world cannot learn, nor any that looketh in this matter with other eyes, or heareth with other eares, thē with the eares and eyes of the Spirit, and of Faith.
Which Faith, though it bee of things hoped for, and ſo of things abſent to the corporall ſences, yet this abſence, is not an abſence in déede, but to reaſon, and the olde man, the nature of Faith beeing a poſſeſſion of things hoped for. Therefore, to graunt a preſence to Faith, is not to make no preſence at all, but to ſuch as know not Faith. And this the Fathers taught, affirming Chriſt to bée preſent by grace, and therefore not onelyonly a ſignification, but alſo an exhibition and giuing of the Grace of Chriſtes body, that is, of life, and of the ſéede of immortalitie, as Cyprian writeth. Wée eate life, and drinke life, ſayth Saint Auguſtine. We féele a preſence of the Lord by Grace, or in Grace, ſayth Chryſoſtome. We receiue the celeſtiall foode, that commeth from aboue,Athana…us. Hyla…ius. ſaith Athanaſius. We receiue the propertie of the naturall coniunction, and knitting together, ſayth Hillarius. Wee receiue the nature of the fleſh, the bleſſing that giueth life in bread and Wine,Cyrillus. ſayth Cyrillus. And elſewhere hee ſayth, that with the bread and Wine, we eate the vertue of Chriſts proper fleſh, life, grace, & the propertie of the body of the onelyonly begotten ſonne of God, which thing he himſelfe expoundeth to be life.Baſilius. Baſilius ſayth, that we by the Sacrament receiue the myſticall Aduent of Chriſt, grace, and the very vertue of his very nature.Ambro…ius. Epiphanius. Hieronimus. Chriſoſtomus. Ambroſe ſaith, that we receiue the Sacrament of the true body. Epiphanius ſayth, we receiue the body or grace. And Hierome ſayth, that wee receiue ſpirituall fleſh, which hee calleth other fleſh, then that which was crucified. Chriſoſtome ſaith, that wee receiue influence of grace, and the grace of the holy Ghoſt. Saint Auguſtine ſayth,Auguſtinus. that we receiue grace and veritie, the inuiſible grace and holineſſe of the members of Chriſtes body. All the which ſayings of the Fathers, doe confirme this our faith and doctrine of the Sacrament, wee granting in all things héerein vntounto them, and they in like manner vntounto vsus. And therefore the lying lyppes, which both belye the Doctours, as though they graunted a carnall and reall preſence of Chriſtes body, naturally and corporally after the Papiſtes declaration and meaning: and which belye vsus alſo, as though wee denied all preſence of Chriſt, and ſo made it but a bare ſigne.
Theſe lying lips the Lord will deſtroy, if they repent not, and with vsus beléeue, and teach the trueth, that the Sacrament is the foode of the Soule a matter of faith, & therefore ſpiritually and by faith, to be talked of and vnderſtanded: which faith they want, & therefore they erre ſo groſely, in that they would hauehave ſuch a preſence of Chriſt, as is contrary to all the Scriptures, and to our Chriſtian Religion: whereby commeth no ſuch commoditie to the receiuer, as by the Spirituall preſence which wée teach, and according to GODS word do affirme.
For we teach theſe benefites to bee had by the woorthy receiuing the Sacrament, namely, that wée abide in Chriſt, and Chriſt in vsus. Againe, that wee attaine by it a celeſtiall life, or a life with GOD: moreouer, that by Faith and in Spirite, wée receiue not onelyonly Chriſtes body and blood, but alſo whole Chriſt, GOD and man. Beſides theſe, wée graunt, that by the woorthy receiuing of this Sacrament, we receiue remiſſion of our ſinnes, and confirmation of the new Teſtament. Laſt of all, by woorthy receiuing, wée get an increaſe of incorporation with Chriſt, and amongſt our ſelues which bée his members: then which things, what more can be deſired? Alas, that men conſider nothing at all, howe that the coupling of Chriſtes body and blood to the Sacrament, is a ſpirituall thing, and therefore there néedes no ſuch carnall preſence as the Papiſtes imagine. Who will deny a mans Wife, to be with her Huſband, one body and one fleſh, although he be at London, and ſhée at Yorke? But the Papiſtes are carnall men, guided by carnall reaſon onelyonly, or elſe would they knowe howe that the holy Ghoſt, becauſe of our infirmitie, vſeth metaphorically the wordes of abyding, dwelling, eating and drinking of Chriſt, that the vnſpeakeable coniunction of Chriſt with vsus, might ſomething be knowen. GOD open their eyes to ſee it. And thus much for this.
Now to that part of the obiectiō, which ſayth, that wee teach Chriſt to bee none otherwiſe preſent in the Sacrament, then in his worde: I would that the obiectors would well conſider, what a preſence of Chriſt is in his worde. I remember that ſaint Auguſtine writeth, how that Chriſts body is receiued ſometime viſible, and ſometime inuiſible
The viſible receite, hee calleth that which is by the Sacrament: the inuiſible receite hee calleth that which by the exerciſe of our faith, with our ſelues, wee receiue. And ſaint Herome, in the third booke vponupon Eccleſiaſtes affirmeth that wee are fed with the body of Chriſt, and we drinke his blood, not onelyonly in myſterie, but alſo in knowledge of holy Scripture. Wherein hee plainely ſheweth, that the ſame meate is offered in the words of the Scriptures, which is offered in the Sacrament, ſo that no leſſe is Chriſtes body and blood offered by the Scriptures, then by the Sacramentes. VponUpon the 147. Pſalme, he writeth alſo, that though theſe wordes: He that eateth my fleſh, and drinketh my blood: may bee vnderſtoode in myſterie, yet he ſayth, it is more true to take Chriſts body and his blood, for the worde of the Scriptures, and the doctrine of God. Yea, vponupon the ſame Pſalme hee ſayeth plainely, that Chriſtes fleſh and blood is powred into our eares, by hearing the worde, and therefore great is the perill, if we yeeld to other cogitations whylſte wee heare it. And therefore, I trow, Saint Auguſtine ſayth, that it is no leſſe perill to heare GODS word negligently, then ſo to vſe the Sacrament. But héere of may no man gather, that therefore it néedeth not to receiue the Sacrament, or to affirme that a man may as much by himſelfe, meditating the word in the fielde, receiue Chriſts body, as in the Church, in the right vſe of the Sacrament. For Chriſt ordaineth nothing in vaine, or ſuperſtitiouſly, hee ordaineth nothing whereof wee hauehave not néede: Although his authoritie is ſuch, that without any queſtioning, his ordinances are to be obeyed.
Againe, though in the field a man may receyue Chriſts body by faith, in the meditation of the word, yet deny I that a man doth ordinarily receiue Chriſts bodie, by the onelyonly meditation of Chriſts death, or hearing of his word, with ſo much ſight, and by ſuch ſenſible aſſurance (whereof GOD knoweth our infirmitie hath no ſmall néed) as by the receite of the Sacrament, not that Chriſt is not ſo much preſent in his word preached, as hee is in, or with his Sacrament: but becauſe there are in the perception of the Sacrament, more windowes open for Chriſt to enter into vsus, then by his woord preached or heard. For there, I meane in the word, he hath an entrance into our hearts, but onelyonly by the eares, through the voice and ſound of the words: but heere in the Sacrament, he hath an entrance by all our ſenſes, by our eies, by our noſe, by our taſte, and by our handling alſo.
And therefore the Sacrament full well may bee called, ſéeable, ſenſible, taſteable, and touchable words. As therefore, when many windowes be opened in an houſe, the more light may come in then when …here is but one opened: euen ſo, by the perception of the Sacraments, a Chriſtian mans conſcience hath more helpe to receiue Chriſt, then ſimply by the woord preached, heard, or meditated.
And therefore mee thinketh, the Apoſtle full well calleth the Sacraments, obſignations, or ſealings of Gods promiſe. Read Rom. the 4. of Circumciſion. And thus much for the anſwere to the obiection aforeſayd.
Now to returne from whence wée came, namely, to the conſideration of the ſecond thing, what the Sacrament is: I hauehave told you, that it is not ſimply bread and wine, but rather Chriſts body, ſo called of Chriſt, and ſo to be called and eſtéemed of vsus▪ But héere let vsus marke what body, and what blood Chriſt called it.
…hriſts …eſence the …pper.The Papiſts ſtill babble: This is my body, This is my blood. But what body it is, what blood it is, they ſhew not.
Looke therefore my dearely beloued, on Chr…ſts owne words, and you ſhal ſee, that Chriſt calleth it his body broken, and his blood ſhedde. Marke, I ſay, that Chriſt calleth it his body which is broken, his blood which is ſhedde preſently, and not which was broken, or ſhall bee broken, which was ſhedde, or ſhall be ſhedde, as the Greeke Texts doe plainely ſhew: thereby teaching vsus, that as God would hauehave the Paſſeouer called, not which was the Paſſeouer, or which ſhall be the Paſſeouer, but plainely the Paſſeouer, to the end that in the vſe of it, the paſſing ouer of the ſtriking Angell, ſhould be ſet before their eyes as preſent: ſo in the celebration of the Lords Supper, the very Paſſion of Chriſt ſhould be as preſent, beholden with the eies of faith.
For which end, Chriſt our Sauiour did ſpecially inſtitute this Supper, ſaying: Doe ye this in remembrance of mee: or as Paul ſayth: Shew you the Lords death till hee come.
The Supper of the Lord then, is not ſimply Chriſts body and blood, but Chriſts body broken, and his bloud ſhed. Wherefore broken? Wherefore ſhedde? Forſooth, that teacheth Chriſt himſelfe, ſaying: Broken for you, Shed for your ſinnes, and for the ſinnes of many. Héere now then wee hauehave occaſion in the vſe of the Sacrament, to call to mind the greatneſſe and grieuouſneſſe of ſinne, which could not be taken away by any other meanes, then by the ſhedding of the moſt precious blood, and breaking of the moſt pure body, of the onelyonly begotten ſonne of GOD, Ieſus Chriſt, by whom all things were made, all things are ruled and gouerned, &c.
Who conſidering this geare, ſhall not bee touched to repent? Who in receite of this Sacrament, thinking that Chriſt ſaith to him: Take, eate, this is my body, which is broken for thee: This is my blood which is ſhedde for thy ſinnes: Can but tremble at the grieuouſneſſe of his ſinnes, for the which ſuch a price was payd? If there were no plague at all elſe, to admoniſh man of ſinne, how grieuous a thing it is in Gods ſight, ſurely that one were enough. But alas, how are our hearts bewitched through Sathans ſubtilties, and the cuſtome of ſinne, that wee make ſinne, a thing of nothing? God open our eyes in time, and giuegive vsus repentance, which we ſée this Sacrament doth, as it were, enforce vsus vntounto, in the reuerence and true vſe of the ſame.
Againe, in hearing that this which wee take and eate, is Chriſts body broken for our ſinnes, and his bloud ſhedde for our iniquities, wée are occaſioned to call to mind the infinite greatnes of Gods merciemercy and trueth, and of Chriſts louelove towards vsus. For what a merciemercy is this, that God would for man, béeing loſt through his wilfull ſinnes, be content, yea, deſirous to giuegive his owne onelyonly Sonne, The Image of his ſubſtance, the brightneſſe of his glorie, béeing in his owne boſome, to bée made man for vsus, that wee men by him, might be, as it were, made Gods? What a merciemercy is this, that GOD the Father ſhould ſo tender vsus, that hee would make this his Sonne, béeing equall with him in diuinitie, a mortall man for vsus, that wée might be made immortall by him? What a kindneſſe is this, that the almightie Lord ſhould ſend to vsus his enemies, his deare darling to bee made poore, that wee by him might be made rich? What bowels of compaſſion was this, that the omnipotent Creator of Heauen and earth, would deliuer his owne onelyonly beloued Sonne for vsus creatures, to be not onelyonly fleſh of our fleſh, and bone of our bones, that wee might by him through the holy Ghoſt, be made one with him, and ſo with the Father, by communicating the merits of his fleſh, that is, righteouſneſſe, holineſſe, innocencie, and immortalitie: but alſo to be a ſlaine Sacrifice for our ſinnes, to ſatiſfie his iuſtice, to conuert or turne death into life, our ſinne into righteouſneſſe, hell into Heauen, miſerie into felicitie for vsus? What a merciemercy is this, that GOD will rayſe vp this his ſonne Chriſt, not onelyonly to iuſtifie and regenerate vsus? but alſo in his perſon, to demonſtrate vntounto vsus our ſtate, which we ſhall hauehave: for in his comming we ſhall be like vntounto him.
Oh wonderfull merciemercy of God, which would aſſume this his Chriſt, euen in humane body, into the heauens, to take and keepe there poſſeſſion for vsus, to leade our captiuitie captiue, to appeare before him alwaies praying for vsus, to make the throne of Iuſtice a throne of mercy, the ſeat of glory a ſeat of grace, ſo that with boldneſſe we may come and appeare before God, to aſke and find grace, in time conuenient. Againe, what a veritie and conſtant trueth in God, is this, that he would, according to his promiſe made firſt to Adam, and ſo to Abraham, and others in his time, accompliſh it, by ſending his ſonne ſo graciouſly? Who would doubt hereafter, of any thing that he hath promiſed?
And as for Chriſts louelove, oh, whoſe heart can bee able to thinke of it any thing as it deſerueth? He being God, would become man: hée being rich, would become poore: he being Lord of all the world, became a ſeruant to vsus all: hée beeing immortall, would become mortall, miſerable, and taſte of all Gods curſes, yea, euen of hell it ſelfe for vsus. His blood was nothing too deare, his life hee nothing conſidered, to bring vsus from death to life.
But this his louelove néedeth more heartie weighing, then many words ſpeaking: and therefore I omit and leaue it to your conſiderations. So that in the receiuing of this Supper, as I would, you would tremble at Gods wrath for ſinne: ſo would I hauehave you to couple to that terrour and feare, true faith, by which ye might be aſſuredly perſwaded of Gods merciemercy towards you, and Chriſts louelove, though all things elſe preached the contrary.
Doe eueryevery of you ſurely thinke, when you heare theſe words, Take, eate, this is my body, broken for your ſinnes: Drinke, this is my blood ſhedde for your ſinnes: That God the eternall Father embracing you, Chriſt calleth and cleppeth you moſt louingly, making himſelfe one with you, and you one with him, and one with another amongſt your ſelues.
You ought no leſſe to bee certaine now that God loueth you, pardoneth your ſins, and that Chriſt is all yours, then if you did heare an Angell out of heauen ſpeaking ſo vntounto you. And therefore reioyce and bee glad, and make this Supper Eutharichiam, a thankeſgiuing, as the Fathers named it. Be no leſſe certaine, that Chriſt and you now are all one, then you are certaine, the bread and wine is one with your nature and ſubſtance, after you hauehave eaten and drunke it. Howbeit, in this it differeth, that you by faith are, as it were, changed into Chriſt, and not Chriſt into you, as the bread is: for by faith he dwelleth in vsus, and we in him. God giuegive vsus faith in the vſe of this Sacrament, to receiue Chriſt, as hee giueth vsus handes to receiue the element, ſimbole, and viſible Sacrament. God grant vsus not to prepare our téeth and belly (as Saint Auguſtine ſaith) but rather of his merciemercy, hee prepare and giuegive vsus true and liuely faith, to vſe this and all other his ordinances to his glory and our comforts. He ſweepe the houſes of our hearts, and make them cleane, that they may bée a worthy harborough and lodging for the Lord. Amen.
Now let vsus come and looke on the third and laſt thing, namely,Wherefore the Sacrament was inſtituted. wherfore the Lord did inſtitute this Sacrament. Our nature is very obliuious of GOD, and of all his benefits. And againe, it is very full of dubitation and doubting of GODS louelove, and of his kindneſſe. Therefore to the ende theſe two things might bee ſomething reformed and holpen in vsus, the Lorde hath inſtituted this Sacrament: I meane, that wee might hauehave in memorie the principall benefite of all benefits, that is, Chriſtes death, and that wee might bee on all parts aſſured of Communion with Chriſt, of all kindeneſſe, the greateſt that euer God did giuegive vntounto man. The former to bée the ende, wherefore Chriſt did inſtitute this Sacrament, hee himſelfe doeth teach vsus, ſaying: Doe yee this in remembrance of me. The latter, the Apoſtle doeth no leſſe ſet foorth, in ſaying: The bread which we breake, is it not the partaking, or Cōmunion of the body of Chriſt? Is not the Cuppe of bleſsing, which wee bleſſe, the partaking or Communion of the blood of Chriſt? So that it appeareth, the ende wherefore this Sacrament was inſtituted, was and is, for the reformation and help of our obliuion, of that which we ſhould neuer forget, and of our dubitation of that whereof we ought to bee moſt certaine.
Concerning the former, namely, of the memorie of Chriſts death, what commoditie it bringeth with it, I will purpeſely for times ſake omit. OnelyOnly a little will I ſpeake of the commodities comming vntounto vsus, by the partaking and Communion wée hauehave with Chriſt. Firſt, it teacheth vsus, that no mā can communicate with Chriſt, but the ſame muſt néedes communicate with Gods grace & fauour, where through ſinnes are forgiuen. Therefore, this commoditie commeth herethrough, namely, that we ſhould be certaine of the remiſſion and pardon of our ſinnes. The which thing we may alſo perceiue by the Cup, in that it is called the Cup of the newe Teſtament: to which Teſtament is properly attributed on God behalfe, obliuion or remiſſion of our ſinnes. Firſt, I ſay, therfore, the Supper is inſtituted to this end, that he which worthily receiueth, ſhould bee certaine of the remiſſion and pardon of his ſinnes and iniquities, how many and great ſoeuer they be. Howe great a benefite this is, onelyonly they knowe, which hauehave felt the burthē of ſinne, which of al heauy things, is the moſt heauy. Againe, no man can communicate with Chriſtes body and blood, but the ſame muſt communicate with his ſpirit, for Chriſts body is no dead carcaſe. Now he that cōmunicateth with Chriſts Spirite, communicateth as with holines, righteouſneſſe, innocencie, and immortalitie, and with all the merites of Chriſtes body: ſo doeth hee with GOD and all his glorie, and with the Church, and all the good that euer it or any member of it had,*Note, though I apply this thus: yet I would not that any man ſhould thinke, that Communionem ſanctorum, in the Creed, is not ſet foorth there for the better explication of that which preceedeth it, namely, what the holy Catholique Church is. hath, or ſhall hauehave: This is, The Communion of Saints, which we beleeue in our Creede, which hath wayting on it, Remiſſion of ſinnes, Reſurrection of the fleſh, and life euerlaſting.
To the ende that we ſhould be moſt aſſured and certaine of all theſe, Chriſt our Sauiour did inſtitute this his Supper, and therefore would hauehave vsus to vſe it. So that there is no man, I trowe, which ſeeeth not great cauſe of giuing thankes to God, for this holy Sacrament of the Lord, whereby if wée worthily receiue it, wée ought to bée certaine, that all our ſinnes whatſoeuer they bée, are pardoned clearely: that wée are regenerate and borne againe into a liuely hope, into an inheritance, immortall, vndefiled, and which can neuer wither away: that wee are in the fellowſhip of GOD the Father, the Sonne, and the holy Ghoſt: that wée are Gods Temples, at one with God, & God at one with vsus: that wée are members of Chriſtes Church, and fellowes with the Saintes in all felicitie: that wee are certaine of immortalitie, in ſoule and body, and ſo of eternall life: then which thing, what can bée more demaunded? Chriſt is ours, and we are Chriſtes, he dwelleth in vsus, and wée in him. Oh happy eyes that ſée theſe things, and moſt happy heartes that feele them. My deare brethren, let vsus pray vntounto the Lord, to open our eyes to ſée theſe wonderfull things, to giuegive vsus faith to féele them. Surely we ought no leſſe to bee aſſured of them, nowe in the worthy receiuing of this Sacrament: then wée are aſſured of the exteriour ſymboles and Sacraments. If an Angell from Heauen ſhould come and tell you theſe things, then would you reioyce and bée glad. And my deare hearts in the Lorde, I, euen nowe, though moſt vnworthy, am ſent of the Lorde to tell you no leſſe, but that you worthily receiuing this Sacrament, ſhall receiue remiſſion of all your ſinnes, or rather certainetie that they are remitted, and that you are euen now Gods darlings, Temples, and fellow inheritours of all the good that euer he hath. Wherefore ſée that you giuegive thanks vntounto the Lord for this his great goodneſſe, and prayſe his Name for euer.
…n ob…ection …f vn…orthy …ecei…ing.Oh, ſayth one, I could be glad in very déed, and giuegive thanks from my very heart, if that I did worthily receiue this Sacramēt. But (alas) I am a very grieuous ſinner, and I feele in my ſelfe very little repentance and faith, and therefore I am afraid that I am vnworthy.
The an…were.To the anſwering of this obiection, I thinke it neceſſarie to ſpeake ſome thing of the woorthy receiuing of this Sacrament, in as great breuitie & playnneſſe as I can. The Apoſtle willeth all men to prooue and examine themſelues, before they eate of the bread, and drinke of the Cup: for they that eate and drinke vnwoorthily, eate and drinke damnation.
Therefore this probation and examination is neceſſarie. If men will try their golde and ſiluer, whether they bee copper or no: is it not more neceſſarie, that men ſhould trie their conſciences? Now, howe this ſhould bée, the Papiſts teach amiſſe, in ſending vsus to their auricular Confeſſion, which is impoſſible. The true probation, and tryall of a Chriſtian conſcience, conſiſteth altogether in Faith and repentance. Faith hath reſpect to the doctrine and Articles of our Beliefe: repentance hath reſpect to maners and conuerſation. Concerning the former, I meane of Faith, we may ſée the Apoſtle teacheth vsus. 2. Corinthians 11. Concerning the latter for our conuerſation, thoſe ſinnes which are commonly called mortall, or deadly, are to be remooued. Theſe ſinnes are diſcerned from other ſinnes, by the Apoſtle, Rom. 6. in ſaying: Let not ſinne reigne and beare a ſwindge in you in your mortall bodies. For truely, then wée ſinne deadly, when wée giuegive ouer to ſinne, and let it hauehave the bridle at his libertie, when wée ſtriue not againſt it, but allowe it, and conſent to it. Howbeit, if we ſtriue againſt it, if it diſpleaſe vsus, then truely, though ſinne bée in vsus (for we ought to obey GOD without al reſiſtance, or vnwillingneſſe) yet our ſinnes bee not of thoſe ſinnes, which ſeparate vsus from God, but for Chriſts ſake ſhall not bée imputed vntounto vsus beléeuing.
Therefore, my dearely belooued, if that your ſinnes doe now diſpleaſe you, if you purpoſe vnfeinedly to bee enemies to ſinne in your ſelues and in others, as you may, during your whole life, if you hope in Chriſt for pardon, if you beléeue according to the holy Scriptures and Articles of the Chriſtian Faith, ſet foorth in your Creede: if I ſay, you now truſt in GODS mercy through Chriſts merits, if you repent, and earneſtly purpoſe before God to amend your life, and to giuegive ouer your ſelues to ſerue the Lorde in holineſſe and righteouſneſſe all the dayes of your life, although before this preſent, you hauehave moſt grieuouſly ſinned; I publiſh vntounto you, that you are woorthy gheſts for this Table, you ſhall be welcome to Chriſt, your ſinnes ſhall be pardoned, you ſhall be endued with his ſpirit, and ſo with Communion with him and the Father, and the whole Church of God, Chriſt will dwell in you, and you ſhall dwell in him for euermore.
Wherefore, behaue your ſelues accordingly, with ioyfulnes and thankeſgiuing. Doe you nowe appeare before the Lorde: make cleane your houſes, & open the doores of your hearts by repentance & faith, that the Lord of Hoſtes, the King of glory, may enter in: and for euer héereafter beware of all ſuch things, as might diſpleaſe the eyes of his Maieſtie. Flie from ſinne, as from a Toade, come away from Poperie, and all Antichriſtian Religion, be diligent in your vocations, be diligent and earneſt in prayer, harken to the voyce of God in his word with reuerence, liue worthy your profeſſion. Let your light in your life ſo ſhine, that men may ſee your good works, and glorifie your Father which is in heauen. As you hauehave béene darkeneſſe, and followed the works of darkeneſſe, ſo now hence forth bee light in the Lord, and hauehave ſocietie with the woorks of light. Now hath God renewed his couenant with you, in Gods ſight now are you as cleane, and healed from all your ſores of ſinnes. Goe your wayes, ſinne no more, leaſt a worſe thing happen vntounto you. Sée that your houſes béeing new ſwept, bee furniſhed with godlineſſe and vertue, and beware of idleneſſe, leaſt the Deuill come with ſeuen ſpirits worſe then himſelfe, and ſo take his lodging, and then your latter end will bee worſe then the firſt.
God our Father, for the tender merciemercy and merits of his ſonne, bee mercifull vntounto vsus, forgiue vsus all our ſinnes, and giuegive vsus his holy ſpirit, to purge, cleanſe, and ſanctifie vsus, that wee may bee holy in his ſight through Chriſt, and that we now may be made ready, and worthie to receyue this holy Sacrament, with the fruits of the ſame, to the full reioycing & ſtrengthening of our hearts in the Lord. To whom be all honour and glory, world without ende. Amen.
To God be all prayſe for euer.
End of the text · John Bradford, The Complaint of Verity (1559)