A Double Summons to Repentance and Worthy Receiving the Lords Supper, Sermon 2

A Double Summons to Repentance and Worthy Receiving the Lords Supper · Sermon 2

p. 85AN Other Sermon, made alſo by the ſayd, Maſter IOHN BRADFORD, vponupon the Lords SVPPER.

1. Cor. 10.16.

The Cuppe of bleſſing which we bleſſe, is it not the Communion of the bloud of Chriſt? The bread which we break is it not the Communion of the body of Chriſt.

THere are two Sacraments in CHRISTS Church: the one of imitatiō, that is wherwith we be enrolled, as it were in the houſhold & family of God, which Sacrament, we call Baptiſm: the other, wherwith we be conſerued. fed, kept, and nouriſhed, to continue in the ſame family, which is called the Lords Supper, or the body & bloud of our Sauior Ieſus Chriſt, broken for our ſins, and ſhed for our tranſgreſſions.

p. 86Of the former Sacrament, that is, of Baptiſme, to ſpeake now I am not purpoſed, becauſe occaſion and time ſerue not ſo thereto.Babtiſm is in place of Circumciſion. Chriſtian mens children ought to be baptized. Of the ſecond therefore, will I ſpeake ſomething, by Gods grace, if that firſt you remember this, that Baptiſme in Chriſts Church, now ſince Chriſts death, is come in place of Circumciſion, which was in the ſame Church afore Chriſts comming: Whereby we may ſée, that Chriſtian Parents ſeeme to be no leſſe bound to offer their Infants and Babes to be baptized, that they may be taken and accounted of vsus, as members of Chriſts myſticall body, wherunto they are receiued and ſealed:Gal. 4.Gal 4 then were the Hebewes their children to be taken as pertayning to the couenant and league with God, wherwith they were inrolled, alonely the circumſtance of of the eight day, not neceſſarie to be obſerued, being now abrogated.

But to come againe: Of the Lords Supper, I am purpoſed preſently to to ſpeake, through the helpe of God, p. 87becauſe we are aſſembled in Chriſt (I hope) to celebrate the ſame.

Now, that the things which I ſhall ſpeake, may be 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 will referre all that I ſhall at this tyme ſpeake thereof. They be theſe: Who what & wharfore That is (to make it more plain) Who did inſtitute this thing which we are about to celebrate, this is the firſt.

The ſecond is, What the thing is, whch is inſtituted.

And the laſt is, Wherefore and to what end it was inſtituted, whereby we ſhall be taught how to vſe it.

Who did inſtitute this Sacrament.For the firſt, Who did inſtitute this Sacrament and Supper. You all doe know, that things are more eſtéemed ſometime for the dignitie and authority of the perſon, ſometime for the wiſedome of the perſon, ſometime for the power and magnificence of the perſon, & ſometime for the p. 88tender louelove & kindnes 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 we be about to celebrate, but be eſteemed of eueryevery one highly, in that the author of it doth want no dignity, no authority, no wiſdome, no power, no magnificence, no holineſſe, no tender louelove & kindneſſe? but hath all dignity, authoritie, wiſedome, power, magnificence, &c. and all that can be abſolutely wiſhed.

He 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 glory, by whom all things were made, are ruled and gouerned. Hee 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 eſteemed, loued, and p. 89embraced, if dignity, authority, wiſdome power, glory, goodneſſe, and mercy 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 he did inſtitute and conmaund. God open our eies, to ſee theſe things accordingly: ſo ſhall wee come with more reuerence to this Table of the Lord: which thing hee grant for his mercies ſake. Amen.

And thus much for the firſt, who did inſtitute this Sacrament.

Now to the ſecond. What the Sacrament is. If we ſhall aſke our eyes, 2our noſe, our mouth, our taſte,What the Sacramēt is. our hands, and the reaſon of man: they will all make a conſonant anſwere, that it is bread and wine. And verily, herein they ſpeake the truth, and lye not; as by many things may be proued, although the Papiſts prate their pleaſure to the contrary.

And here, my dearely beloued, I thinke I ſhall not bee either tedious p. 90or vnprofitable vntounto you, if I tarry a little in ſhewing this verity, that the ſubſtance of bread and wine remaine in the Sacrament, after the words of conſecration (as they cal them) be ſpoken. Whereby wee may learne what ſhameleſſe beaſts they be, which wuld enforce men to beleeue Tranſubſtantiation, which is an errour: whereupon in a maner,Vpō tranſſubſtantiation, all popery almoſt is builded. dependeth all Popery; for it is the ſtay of their Prieſt-hood, which is neither after the order of Aaron, nor after the order of Melchiſedech: but after the order of Baal, which thing is ſomething ſéen by their number. For the falſe Prophets and Prieſts of Baal were alwaies many mo in number, when the wicked were in authority, then the true Prieſts and Prophets of the Lord, as the holy Hiſtories of the Bible doe teach. Reade 3. Kings chap. 18.

The Sacrament of the popiſh Maſſe not the Sacrament of Chriſts body.That in the Supper of the Lord, or in the Sacrament of Chriſts body (which the Papiſts call the Sacrament of the Altar) as though that were Chriſts Sacrament, which p. 91thing they can neuer proue: for it being 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 den of Theeues: ſo this which the Papiſts cal the Sacrament of the Altar, full truely may we call an abominable Idoll: And therefore, I would all men ſhould know, that the Sacrament of the Altar, as the Papiſts now do abuſe it, omitting certaine ſubſtantiall points of the Lords inſtitution, and putting in the ſtead thereof, their owne dregges and dreames, is not the Sacrament of Chriſts body nor the Lords Supper: whereof when we ſpeake reuerently, as our duty is, wee would not that men ſhould thinke we ſpeake it of the popiſh Maſſe: (that I ſay) in the Supper p. 92of the Lord, or in the Sacrament of Chriſts body, there remaineth the ſubſtance of Bread and Wine, as our ſenſes and reaſons do teach, theſe many things alſo doe teach the ſame.

The firſt reaſon againſt Tranſſubſtantiation.Firſt, the holy Ghoſt doth plainely tell vsus, by call it often bread, after the words of Conſecration, as 1. Corinthians 10. Is not the bread which we breake, a pertaking of the body of Chriſt, ſaith Paul?

Loe plainely he ſaith: The bread which we break, Not onelyonly calling it bread, but adding thereto breaking, which cannot be attributed, eyther to Chriſts body, whereof no bone was broken, either to any accident, but muſt néeds be of a ſubſtance, which ſubſtance if it be not Chriſts body, cannot be but bread.

As in the 11. Chapter fonre times he plainly calleth it: He that eateth of this bread: He that receiueth this bread, &c. And in the Acts of the Apoſtels wee reade, how that in ſpeaking of the Communion They p. 93met together to breake bread, &c. So that it is plaine, that the ſubſtance of Bread and Wine doe remaine in the Supper, after the words of Conſecration: As alſo may appeare plainely by CHRISTS owne words, which calleth that which he gaue them in the cuppe, Wine, or the fruit of the Vine; as both Mathew, and Marke do write. Whereby wee fee, that there is no Tranſſubſtantiation of the Wine: and therefore may wee alſo ſee, that there is no Tranſſubſtantiation of the bread.

An anſwer to the Papiſts cauill for the foreſayd reaſon. Mat. 26 Exod. 7.Matt 26Exod 7As for the Papiſts cauilling, how that it hath the name of bread, becauſe it was bread: as Simon the Leper, was called ſtill leprous, though hee was healed: or as Moſes Rodde, being turned into a Serpent, was called a Rodde ſtill, it proueth nothing. For there was in the one a plaine ſight, and the ſenſes certified that Simon was no Leper: and in the other, a plaine mention, that the Rod was turned into a Serpent. Contrariwiſe, concerning the Sacrament, neither p. 94the ſenſes ſee any other thing then bread, neither is there any mention made of turning. And therefore their cauill is plainly ſeene to be but a cauill, and of no force. But to come againe, to bring mee reaſons of tranſſubſtantiation.

The ſecond reaſon againſt Tranſſubſtantiatiō. Mat. 26. Mar. 14. Luke 22. 1. Cor. 11.Matt 26Mark 14Luke 221 Cor 11Secondly, that the ſubſtance of bread remaineth ſtill, the very text doth teach. For the Euangeliſts, and the Apoſtle Saint Paul doe witneſſe, that Chriſt gaue that to his Diſciples, and called it his body which he tooke, on which he gaue thanks, and which hee brake: but he took bread, gaue thanks on bread, and broke bread; Ergo, hee gaue bread, and called bread his body, as he callled the Cuppe the new Teſtament.

So that it followeth by this, that there is no Tranſſubſtantiation. And this reaſon I my ſelfe hauehave promiſed in writing, to proue by the authority of the Fathers: namely, Ireneus, Tertullian, Origine, Cyprian, Epiphanius, Hieronimus, Auguſtinus, Theodorete, Bede, if ſo be I may hauehave the vſe of my bookes.

p. 95The third reaſon againſt Tranſſubſtantiatiō.Thirdly, that in the Sacrament, there is no Tranſſubſtantiation of the bread, by this reaſon I doe proue: Like as by our Sauiour Chriſt, the Spirit of truth ſpake of the bread, This is my body: So ſaith the ſame Spirit of trueth, of the ſame bread, That we many, are one body, 1. Cor. 101 Cor 10and one bread &c.

So that as it appeareth, the Sacrament not to be in y^e Church, by Tranſſubſtantiation, euen ſo is it not Chriſts naturall body, by Tranſſubſtantiation.

The forth reaſon againſt Tranſſubſtantiatiō.Fourthly, I proue that there is no Tranſſubſtantiation by Luke and Pauls words ſpoken ouer the Cuppe. For no leſſe are they effectual to tranſſubſtatiate the Cup: then their words ſpoken of the bread, are opeartorious and mighty to tranſſubſtantiate the bread. For as they ſay of bread, This is my body, ſo ſay they of the cuppe, This Cup is the new Teſtament: which thing is abſurd to bee ſpoken or thought; either of the cuppe, or of the thing in the cup by Tranſſubſtantiation. p. 96Yea, rather in ſaying theſe words, This Cup is the new Teſtament: we are taught by their coupling this word, Cup, to the demonſtratiue, This, how we ſhould in theſe words, This is my body, know that this word, This, doeth their demonſtrate bread.

The fift reaſon.Fiftly, that the ſubſtance of bread remaineth in the Sacrament, as the reaſons before brought forth do proue, ſo doth the infinition of a Sacrament. For the Fathers do affirme it, to conſiſt of an earthly thing,Ireneus Auguſtinus. Chryſoſtomus. and of an heauenly thing, of the word and of the element, of ſenſible things, and of things which be perceiued by the minde. But Tranſubſtantiation taketh clean away that earthly thing, the keement, the ſenſible thing, and ſo maketh it no Sacrament. And therefore the definition of a Sacrament ful wel teacheth. that bread which is the earthly thing, the ſenſible thing, and the element remaineth ſtill, as ſaint Auguſtine ſaith: the word commeth to the element, (he ſaith not, taketh away p. 97the element,) and ſo it is made a Sacrament.

The ſixt reaſon againſt Tranſſubſtantiation.Sixtly, the nature and property of a Sacrament, teacheth this alſo which I hauehave affirmed. for as Cyprian wrieth, that Sacraments beare the names of the things which they ſignifie: ſo doeth Saint Auguſtine teach,Cyprian, in Sermone de Chriſmat. Auguſtinus ad Bonifacium. that if Sacraments hauehave not ſome ſignification with the things whereof they be Sacraments; then are they no Sacraments.

Now in the Lords Supper this ſimilitude is firſt in nouriſhing, that as bread nouriſheth the body; ſo Chriſts body broken, féedeth the ſoule. Secondly, in bringing together many into one, that as in the Sacrament, many graines of Corn 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 p. 98by 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 Idol; and is the cauſe of much Idolatry, conuerting the peoples harts, from an heauenly conuerſatiō to an earthly; and turning the Communion, into priuate action, and a matter of gazing and piping, of adoring & worſhipping the worke of mens hands, for the liuing God which dwelleth not in Tempels made with mens hands, much leſſe lyeth he in Pixes and Cheſts; whoſe true worſhippe is in ſpirit and verity, which God grant vsus all to render vntounto him continually. Amen

p. 99The ſeuenth reaſon againſt tranſubſtantiation.The Sacrament of Baptiſme doth alſo teach vsus, that as the ſubſtanae of the water remaineth there: ſo in the Lords Supper, remaineth the ſubſtance of bread after conſecration. For as by Baptiſme we are engrafted 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. We are baptized into one body (ſaith he) and hauehave drunke all of one ſpirit, meaning it by the Cup: as Chryſoſtome and other great learned men doe well interpret it. As therefore in Baptiſme, is giuen vntounto vsus the holy Ghoſt, and pardone of our ſinnes, which yet lie not lurking in the water: ſo in the Lords Supper, is giuen vntounto vsus the Communion of Chriſts body and bloud, that is, grace, forgiueneſſe of ſins, innocencie, life, immortality, without any Tranſubſtantiation, or including of the ſame in the bread. By Baptiſme,Gal. 3.Gal 3 the old man is put off, and the new man put on, yea, Chriſt is put on, but without Tranſubſtantiating p. 98duplicate page p. 99duplicate page p. 100the water. And euen ſo it is in the Lords Supper. We by faith ſpiritually in our ſoules do féed on Chriſts body broken, do eate his fleſh and drinke his blood: doe dwell in him, and he in vsus but without Tranſubſtantiation.

An anſwer to the Papiſts cauill for the foreſayd reaſon.As for the cauill they make, that wee are baptized into one bodie, meaning thereby the myſticall body, and not the naturall body of Chriſt, whereby they would enforce that we are fed with the naturall body of Chriſt; but we are not ingrafted into it, but into the myſticall body, and ſo put away the reaſon aforeſaid. As for this cauill, I ſay, we may ſoone auoyde it, if ſo be that we will conſider how that Chriſt which is the head of the myſticall body; is not ſeperate from the body, and therefore to be ingrafted to the myſticall body, is to be ingrafted into the naturall body of Chriſt, to be amember of his fleſh, and bones of his bones: as Pope Leo full well doeth witneſſe, in ſaying: that Corpus regenerati fit caro crucifixi: The p. 101body (ſaith he) of the regenerate, is made the fleſh of Chriſt crucified. And hereto I could adde ſome reaſons for the excellency of Baptiſme. I thinke it be more to be gotten, then to be nouriſhed. As for the excellent miracle of the patefaction of the Trinity, and the deſcending of the holy Ghoſt in Baptiſme in a viſible forme, the like whereto was no ſeene in the Lords Supper: I will omit to ſpeake of further, then that I would you ſhould know how it were no maſtery, to ſet forth the excellency of this Sacrament, as well as of the Supper.

The eight reaſon.It is a plaine ſigne of Antichriſt, to deny the ſubſtance of bread and wine to bee in the Lords Supper after conſecration: for in ſo dooing and granting Tranſubſtantiation, the propertie of the humane nature of Chriſt is denied. For it is not of the humane nature, but of the diuine nature, to bee in many places at once. As Dydimus, De ſpiritu ſancto, doeth proue thereby the diuinity of the holy Ghoſt.

p. 102Now grant Tranſſubſtantiation, and then Chriſts naturall body muſt néeds be in many places, which is nothing els but to confound the two natures in Chriſt; or to deny Chriſts humane nature, which is the ſelfe ſame that S. Iohn ſaith, to deny Chriſt to be come in the fleſh. And this who ſo doeth, by the teſtimony of. S Iohn, is an Antichriſt in his ſo doing, whatſoeuer otherwiſe he do prate.

Reade S. Auguſtine, in his Epiſtle to Dardanus, & his 50. and 30. Treatiſe vponupon Saint Iohn, and eaſily you ſhall ſee how that Chriſts body muſt needes be in one place. Oportet in vno loco eſſe: But his Trueth is in all places.

The ninth reaſon.If there be no ſubſtance of bread in the Sacrament, but Tranſſubſtantiation, then Chriſts body is receiued 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 ſpeech:) but alſo againſt the plaine Scriptures, which p. 103affirme 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. He that eateth of this bread, (ſaith Chriſt) ſhall liue for euermore. Therefore, they eate not Chriſts body, but (as Paul ſaith) they eate in iudgement and damnation, which, beléeue it, is an other manner of thing then Chriſts body.

This doth S. Auguſtine affirm, ſaying: None do eate Chriſts body, which is not in the body of Chriſt, that is (as hée expoundeth it) in whom Chriſt dwelleth not, and he in Chriſt. Which thing the wicked doe not, becauſe they want faith and the holy Spirit, which be the meanes whereby Chriſt is receiued.

To the things which I hauehave brought hereforth, to improue tranſſubſtantiation, I could bring in the Fathers to confirme the ſame, which ſucceeded contnually many hundred yeares after Chriſt. Alſo I could ſhew that Tranſſubſtantiation is but a p. 104new doctrine, not eſtabliſhed, before Sathan (which was tyed for a thouſand yeeres) was letten looſe. Alſo I could ſhew, that euer hitherto, ſince it was eſtabliſhed, in all times it hath been reſiſted and ſpoken againſt. Yea, before this doctrine, the Church was nothing ſo endowed with goods, lands, and poſſeſſions as it hath béen 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 hee will for his names ſake. Amen.

If time would ſerue, I could and would here 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 Popery, and the pillar of their Prieſthood: whereby Chriſts Prieſthood, p. 105Sacrifice, Miniſtery, and Truth is letted, yea peruerted, and vtterly ouerthrowne.

God our Father, in the bloud of his Sonne IESVS CHRIST, open the eyes and mindes of all our Magiſtrates, all other that beare the name of CHRIST, to ſee to it in time, to Gods glory, and their owne ſaluation. Amen.

Now to returne to the ſecond matter, what the Sacrament is; you ſee 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 here, leſt we ſhould make it no Sacrament, for a Sacrament conſiſteth of two things: and leaſt a man ſhould by this gather, that we 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 guilty of the body & bloud of Chriſt, by vnworthy receiuing it, if it p. 106bee but bare bread, and ſo forth? For this purpoſe, I will now ſpeake a little more hereabout, by Gods grace, to ſtop your mouthes, and ſo to ſtirre vp your good hearts, more to the worthy eſtimation and preception of this holy myſtery.

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 doe, if that with the thing, thou conſidereſt not the mind of thy friēd, that ſendeth or giueth the thing; and according thereunto eſtéemeſt and receiueſt it.

And ſo of this bread, thinke I, that if thou doe not rather conſider the minde of thy louer Chriſt, then the thing which thou ſeeſt: yea, if thou do not altogether conſider Chriſts mind, thou dealeſt vnhoneſtly, and Strumpetlike with him. For it is the property of Strumpets, to conſider the things giuen and ſent them, rather then the louelove and mind of the giuer and ſender: whereas the true louers p. 107doe not conſider, in any point, the things giuen or ſent, but the minde of the party.

So we, if we be true louers of Chriſt, muſt not conſider harely the outward thing which we ſée, and our ſenſes perceiue; but rather altogether, wee muſt and ſhould ſée and conſider the minde of Chriſt, and hereafter and accordingly to it, to eſteeme the Sacrament.

But how ſhall we know the minde of Chriſt? Surely, as a mans minde is beſt knowne by his word: ſo by Chriſts word ſhal we know his mind.

Now his words be manifeſt, and moſt plaine: This (ſaith he) is my body: therefore, accordingly ſhould wee eſteeme, take, and receiue it. If hee had ſpoken nothing, or if hee had ſpoken doubtfully, then might wee hauehave been in ſome doubt. But in that hee ſpeaketh ſo plainly, ſaying: This is my body: Who can, may, or dare bee ſo bolde as to doubt of it? Hee is the trueth and cannot lye; he is omnipotent and can do all things: therefore it p. 108is his body. This I beléeue, this I confeſſe, and pray you all heartily to beware of theſe and ſuch like words, that it is but a ſigne or figure of his body: Except ye will diſcerne betwixt ſignes which ſignifie only, and ſignes which alſo do repreſent, confirme, and ſeale vp (or as a man may ſay) giuegive with their ſignification. As for an example: An Iuy buſh, is a ſigne of Wine to be ſold: the budding of Aarons Rodde, 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 Iordan, Gedeons fléece of woole, &c. Such as theſe, be ſignes ſignificatiue, and ſhew no gift. But in the other ſigns, which ſome cal exhibitiue, is there not only a ſignification of the thing, but alſo a declaration of a gift is, in a certaine manner, a giuing alſo: As Baptiſme not onelyonly ſignifieth the cleanſing of the conſcience from ſinne, by the merits of CHRISTS bloud, but alſo is a very cleanſing from ſinne. And therefore p. 109it was ſayd to Paul, that he ſhould ariſe and waſh away his ſins, and not that he 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 only a bare ſigne of the Lords body. This I ſpeak 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, or that they were tyed to the elements otherwiſe then Sacramentally, and ſpiritually, either that the bread and wine may not, and muſt not be called Sacramentall, and externall ſignes: but that they might be diſcerned from ſignificatiue and bare ſignes only, and he 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 apearance, but after the words of Chriſt.

p. 110Whereof it commeth, that the Fathers, as Chryſoſtome and others, doe ſpeake with ſo ful a mouth, when they ſpeake of the Sacrament: for their reſpect was to Chriſts words. If the Schoole-men which followed had the ſame ſpirit which they had, then wold 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 bloud: meaning it of a mutation or change, not corporall, but ſpirituall, figuratine, Sacramentall, or myſticall. For now it is no common bread, nor common wine, beeing ordained to ſerue for the food of the ſoul. The Schoole-men hauehave vnderſtood it, as the Papiſts now ſpeake of a ſubſtantiall changing, as though it were no great miracle, that common bread ſhould now be aſſumed into that dignity, that it ſhould bee called Chriſts body, and ſerue for a celeſtiall foode, and be made a Sacrament of his body and bloud.

p. 111As before therefore I hauehave ſpoken,Chriſts preſence in the Supper. I would wiſh that this Sacrament ſhould bee eſteemed, and called of vsus Chriſtian men, after Chriſts words: namely, the bread Chriſts body, and the wine Chriſts bloud, 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 almighty, whether our faith in the vſe of the Sacrament, aſcendeth and receiueth whole Chriſt accordingly.

Yea, but one will ſay, that to cal the Sacrament on that ſort,An obiection. is to giuegive an occaſion of Idolatry to the people, which wil take the Sacrament which they ſee ſimply for Chriſts body, as by experience wee are well taught: and therefore it were better to cal it bread, and ſo leſſe harme ſhould be, eſpecially in this age.

To this obiection I anſwere,An anſwer. that p. 112indéed great Idolatry is committed to, and about this Sacrament; and therefore men ought, as much as they can, to avoyd from occaſion or confirming it.

But in as much as the holy Ghoſt is wiſer then man, and had foreſight of the euils that might be, and yet notwithſtanding, doth call it Chriſts bodie: I thinke we ſhould do 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 be two euils about the Sacraments, which to auoyde, the holy Ghoſt hath taught vsus. For leaſt we ſhould with the Papiſts, think Chriſts body preſent in, or with the bread really, naturally, and corporally, to be receiued w^c our bodily mouth (where p. 113there is no other preſence of Chriſts 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 ſhold make to light of it, making it but a bare ſigne and no better then common bread, the holy Ghoſt calleth it Chriſts body; whoſe ſpéech I wiſh we would follow 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 Chriſts body and bloud. For elſe to eate & drink (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 Lord bee mercifull vntounto vsus. Amen. And thus much for the obiection, of calling the Sacrament by y^e name of Chriſts body.

p. 114Another obiection of Chriſts preſence in the Sacrament,What (ſaith one?) to call 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 ſenſes do not appeare, is to make no preſence at all, or to make him none otherwiſe preſent, then he is in his word when it is preached: and therefore what néede we 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?

So this obiection, I firſt anſwere: that indeede, neither the Scripture, nor Chriſtian Faith, wil 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 ſaith Peter) till Chriſts comming to iudgment, except wee would denie the humanity of Chriſt, and the verity of mans nature p. 115in him. The preſence therefore which we beléeue and confeſſe, is ſuch a preſence, as reaſon knoweth not, and the world cannot learne, nor any that looketh in this matter with other eyes, or heareth with other eares, then with the eares and eyes of the Spirit and of Faith.

Which Faith, though it be of things hoped for, and ſo of things abſent to the corporall ſenſes, yet this abſence, is not an abſence, indéede, but to reaſon, and the old man; the nature of Faith, being a poſſeſſion of things hoped for. Therefore, to grant 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 be preſent by grace, and therefore, not only a ſignification; but alſo an exhibition and giuing of the Grace of CHRISTS body; that is, of life, and of the ſeede of immortality, as Cyprian writeth. Wae eate Life, and drinke Life, faith Saint AVGVSTINE.

p. 116We féele a preſence of the Lord by Grace, or in Grace, ſaith Chryſtome: We receiue the celeſtiall foode, that commeth from aboue, ſaith Athanaſius. We receiue the propertie of the naturall coniunction,Athanaſius Hylarius. and knitting together, ſaith Hillarius. We receiue the nature of the fleſh the bleſſing that giueth life in bread and Wine, ſaith Cyrillus. Cyrillus.And elſe where he ſayth, that with the bread and Wine, we eate the vertue of Chriſts proper fleſh, life, grace, and the propertie of the body of the onelyonly begotten ſonne of God; which thing he himſelfe expoundeth to be life.Baſilius. Baſilius ſaith, that we by the Sacrament receiue the myſticall Aduent of Chriſts, grace, and the very vertue of his very nature.Ambroſius. Ambroſe ſaith, that we receiue the Sacrament of the true body.Epiphanius. Epiphanius ſaith, we receiue the body or grace. And Hierome ſaith, that we receiue ſpirituall fleſh,Hieronimu which he calleth other fleſh, then that which was crucified. Chriſoſtome ſaith,Chriſoſtomus. that wee receiue influence of grace and the p. 117Grace of the holy Ghoſt. Saint Auguſtine ſaith, that we receiue grace and veritie, the inuiſible grace and holineſſe of the members of Chriſts 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 lippes, which both belye y^e Doctors, as thogh they granted a carnall and reall preſence of Chriſts body, naturally and corporally after the Papiſts declaration and meaning: and which belie vsus alſo, as though we 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 beleeue, and teach the truth, that the Sacrament is the foode of the Soule a matter of faith, and therefore ſpiritually and by faith to be talked of and vnderſtanded: which faith they want, and therfore they erre ſo groſſely, in that they would hauehave ſuch a preſence p. 118of Chriſt, as is contrary to all the Scriptures, and to our Chriſtian Religion: whereby commeth no ſuch commodity to the receiuer, as by the Spirituall preſence which wee teach, and according to Gods word doe affirme.

For wee teach theſe benefits to be had by the worthy receiuing the Sacrament; namely, that wee abide in Chriſt, and Chriſt in vsus. Againe, that we obtaine by it a celeſtiall life, or a life with God: moreouer, that by Faith and in Spirit, wee receiue not onelyonly Chriſts body and blood, but alſo whole Chriſt, God and man. Beſides theſe, we grant, that by the worthy receiuing of this Sacrament, we receiue remiſſion of our ſinnes, and confirmation of the new Teſtament. Laſt of all, by worthy receiuing, wee get all increaſe of incorporation with Chriſt, and amongſt our ſelues, which be his members: then which things what more can be deſired? Alas, that men conſider nothing at all, how that the coupling of CHRISTS body p. 119and blood to the Sacrament, is a ſpirituall thing; and therefore there néeds no ſuch carnall preſence as the Papiſts imagine. Who will deny a mans Wife, to be with her Huſband, one body and one fleſh, although he be at London, and ſhee at Yorke? But the Papiſts are carnall men, guided by carnall reaſon onelyonly, or elſe would they know how that the holy Ghoſt, becauſe of our infirmitie, vſeth metaphorically the words of abiding, dwelling, eating and drinking of Chriſt, that the vnſpeakeable coniunction of Chriſt with vsus, might ſomething bee knowne. God open their eyes to ſee it.

And thus much for this.

Now to that part of the obiection, which ſayth, that wee teach CHRIST to bee no otherwiſe preſent in the Sacrament, then in his word: I would that the Obiectors would well conſider, what a preſence of CHRIST is in his word. I remember that Saint p. 120Auguſtine writeth, how that Chriſts body is receiued ſometime viſible, and ſometime inuiſible.

The viſible receit, he calleth that which is by the Sacrament: the inuiſible receite hee calleth that which by the exerciſe of our faith, with our ſelues, we receiue. And ſaint Hierom in the third booke vponupon Eccleſiaſtes, affirmeth, that we are fed with the body of Chriſt, and we drinke his blood, not only in myſtery, but alſo in knowledg of Scripture. Wherin he plainly ſheweth, that the ſame meat is offered in the words of y^e Scriptures, which is offered in the Sacrament; ſo that no leſſe is Chriſts body and bloud offered by the Scriptures, then by the Sacraments. VponUpon the 147. Pſalme, hee writeth alſo, that though theſe words: He that eateth my fleſh, and drinketh my blood: may bee vnderſtood in myſterie, yet he ſaith, it is more true to take Chriſts body and his blood, for the word of the Scriptures, and the doctrine of God. Yea, vponupon the ſame Pſalme he ſaith plainely, that Chriſts p. 121fleſh and bloud is powred into our eares, by hearing the word: and therfore great is the perill, if we yeeld to other cogitations whilſt we heare it. And therefore, I thinke, Saint Auguſtine ſaith, that it is no leſſe perill to heare Gods word negligently, then ſo to vſe the Sacrament. But hereof 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 field, receiue Chriſts body, as in the Church, in the right vſe of the Sacrament. For Chriſt ordainth nothing in vaine, or ſuperſtitiouſly, hee ordaineth nothing whereof wee hauehave not neede: Although his authority is ſuch, that without any queſtioning, his ordinances are to be obeyed.

Againe, though in the field a man may receiue Chriſts body by Faith, in the meditation of the word, yet deny I that a man doth ordinarily receiue Chriſts body, by the only meditation of Chriſts death, or hearing of his p. 122word, with ſo much ſight, and by ſuch ſenſible aſſurance (whereof God knoweth our infirmitie hath no ſmall need) as by the receit 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 word 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 heerein the Sacrament, he hath an entrance by all our ſenſes, by our eyes, by our noſe, by our taſte, and by our handling alſo.

And therefore the Sacrament full well may be called, ſeeable, ſenſible, taſteable, and touchable words. As therefore, when many windowes be opened in an houſe, the more light may come in then when there is but one opened: euen ſo, by the perception of the Sacraments, a Chriſtian mans conſcience hath more helpe to p. 123receiue Chriſt, then ſimply by the word preached, heard, or meditated.

And therefore mee thinketh, the Apoſtle full well calleth the Sacraments, obſignations, or ſealings of Gods promiſe. Read Romans the fourth, of Circumciſion. And thus much for the anſwere of the obiection aforeſayd.

Now to returne from whence wee 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 eſteemed of vsus. But heere let vsus marke what body, and what blood Chriſt called it.

Chriſts preſence in the Supper.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 Chriſts owne words, and you ſhall ſee, that CHRIST calleth it his body broken, and his blood ſhedde. Marke, I ſay, tha p. 124Chriſt calleth it his body which is broken, his blood which is ſhed preſently, and not which was broken, or ſhall be broken, which was ſhed, or ſhall be ſhed, as the Greeke Texts do plainely ſhew: thereby teaching vsus, that as God would hauehave the Paſſeouer called, not which was the Paſſeouer, or 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 eyes of Faith.

For which end, Chriſt our Sauiour did ſpecially inſtitute this Supper, ſaying: Doe ye this in remembrance of mee: or as Paul ſaith: Shew you the Lords death till he come.

The Supper of the Lord then, is not ſimply Chriſts body and blood, but Chriſts body broken, and his blood ſhedde. Wherefore broken? Wherefore ſhedde? Forſooth, that p. 125teacheth Chriſt himſelfe, ſaying: Broken for you, Shed for your ſinnes, and for the ſins of many. Here now then we hauehave occaſion in the vſe of the Sacrament, to call to mind the greatnes and grieuouſneſſe of ſinne, which could not be taken away by any other meanes, then by the ſhedding of the moſt precious bloud, and breaking of the moſt pure body, of the only begotten Sonne of GOD, Ieſus Chriſt; by whome all things were made, all things are ruled and gouerned, &c.

Who conſidering this thing, ſhall not be touched to repent? Who in the receiuing 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 p. 126Sathans ſubtilties, and the cuſtome of ſinne, that we make ſinne a thing of nothing? God open our eyes in time, and giuegive vsus repentance, which wee 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 we take and eate, is Chriſts body broken for our ſinnes, and his bloud ſhed for our iniquities, we are occaſioned to call to mind the infinite greatneſſe of GODS mercy and truth, and of Chriſts louelove towards vsus. For what a merciemercy is this, that God would for man, beeing 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, being in his own boſome, to be made man for vsus, that we men by him, might be; as it were, made Gods? What a merciemercy is this, that God the Father ſhould ſo tender vsus, that he would make this his Sonne, being equall with him in diuinitie, a mortall man for vsus, that wee might p. 127bee made immortall by him? What a kindneſſe is this, that the Almighty Lord ſhould ſend to vsus his enemies, his deare Darling to bee made poore, that wee by him might bee 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 we 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 bee a ſlaine Sacrifice for our ſinnes, to ſatiſfie his iuſtice, to conuert or turne death into life, our ſinne into righteouſnes, hell into Heauen, miſery into felicitie for vsus? What a mercy 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 p. 128vntounto vsus our ſtate, which wee ſhall hauehave: for in his comming we ſhall be like vntounto him.

Oh wonderful mercy of God, which would aſſume this his Chriſt, euen in humane body, into the heauens, to taken and kéepe their 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 finde grace, in time conuenient. Againe, what a verity 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 anything that he hath promiſed?

And as for Chriſts louelove, oh, whoſe heart can be able to thinke of it any thing as if deſerueth? He being God would become man: He being rich would become poore: He being Lord p. 129of all the world, became a ſeruant to vsus all, hee being immortall, would become mortall, miſerable, and taſte of all Gods curſes; yea, euen of hell it ſelfe for vsus. His bloud was nothing too deare, his life 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 ſin: ſo would I hauehave you to couple to that terror 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.

Do eueryevery of you ſurely think, when you heare theſe words, Take eate, this is my body, broken for your ſinnes: Drinke, this is my bloud, ſhed for your ſins: That God, y^e eternal Father, embracing you, Chriſt calleth & clippeth you muſt louingly, making himſelfe p. 130one with you, and you one with him, and one with another amongſt your ſelues.

You ought no leſſe to be certaine now that God loueth you, pardoneth your ſinnes, and that Chriſt is all yours, then if you did heare and Angell out of heauen ſpeaking ſo vntounto you. And therefore reioyce and be 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 he giueth vsus hands to receiue the element, ſimbole, and viſible Sacrament. God grant vsus not to prepare our féeth and belly (as Saint Auguſtine ſaith) but rather of his p. 131mercy, he prepare and giuegive vsus true and liuely faith, to vſe this and all other his ordinances to his glory and our comforts. He ſweep the houſes of our hearts, and make them cleane, that they may bee worthy Temples and lodgings for the Lord. Amen.

Wherefore the Sacrament was inſtituted.Now let vsus come and looke on the third and laſt thing; namely, wherefore the Lords 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 end theſe two things might be ſomething reformed and holpen in vsus, the Lord hath inſtituted this Sacrament; I meane, that we might hauehave in memorie the principall benefite of all benefits, that is, Chriſts death, and that we might be on all parts aſſured of Communinon with Chriſt, of al kindenes the greateſt y^t euer God did giuegive vntounto man. The former to be the end, wherfore Chriſt did inſtitute this Sacrament, he himſelfe doeth teach vsus, p. 132ſaying: Doe ye this in remembrance of me. The latter, the Apoſtle doeth no leſſe ſet forth in ſaying: The bread which we breake, is it not the partaking or Communion of the body of Chriſt? Is not the Cuppe of bleſsiing, which we bleſſe, the partaking or Communion of the bloud of Chriſt? So that it appeareth, the end wherefore this Sacrament was inſtituted, was and is, for the reformation and helpe of our obliuion, of that which we ſhould neuer forget; and of our dubitation of that whereof we ought to be moſt certaine.

Concerning the former, namely, of the memorie of Chriſts death, what commoditie it bringeth with it, I will purpoſely for times ſake omit. OnelyOnly, a little will I ſpeake of the commodities comming vntounto vsus, by the partakeing Communiō we hauehave with Chriſt. Firſt it teacheth vsus, that no man can communicate with Chriſt, but the ſame muſt néeds communicate with Gods grace and fauor, where-through ſinnes are forgiuen.

p. 133Therefore, this commodity commeth here-through; namely, that we ſhould be certaine of the remiſſion and pardon of our ſinnes. The which thing wee may alſo perceiue by the Cup, in that it is called the Cuppe of the new Teſtament: to which Teſtament is properly attributed, on Gods behalfe, obliuion or remiſſion of our ſinnes. Firſt, I ſay, therefore; the Supper is inſtituted to this end, that hee which worthily receiueth, ſhould bee certaine of the remiſſion and pardon of his ſinnes and iniquities, how many and great ſoeuer they be. How great a benefit this is, only they know which hauehave felt the burthen of ſinne, which of all heauy things, is the moſt heauy. Againe, no man can communicate with Chriſts body and bloud, but the ſame muſt communicate with his ſpirit, for Chriſts body is no dead carkaſſe. Now he y^t communicateth with Chriſts Spirit, cōmunicateth as with holines, righteouſnes, innocency, and immortality, and with all the merits of Chriſts body: ſo doth hee p. 134with God and all his glory, and with the Church, and all the good that euer it or any member of it had, hath, or ſhall hauehave:Note though I apply this thus: yet I would not that any man ſhould think, that Communionem ſanctorum, in the Creed, is not ſet forth there for the better explication of that which preceedeth it namely, what the holy Catholique Church is. 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 end, that we ſhould be moſt aſſured & certain of al theſe, Chriſt our Sauiour did inſtitute this his Supper, and therefore would hauehave vsus to vſe it. So that there is no man; I thinke, which ſeeeth not great cauſe of giuing thanks to God, for this holy Sacrament of the Lord, whereby if we worthily receiue it, wee ought to bee certaine, that all our ſinnes whatſoeuer they bee, are pardoned cleerely: that we 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 we are Gods Temples, at one with God, and GOD at one p. 135with vsus: that wee are members of CHRISTS Church, and fellowes with the Saints in all felicitie: that wee are certaine of immortalitie, in ſoule and body, and ſo of eternall life: then which thing, what can bee more demanded? CHRIST is ours, and wee are Chriſts, hee dwelleth in vsus, and we in him. Oh happy eyes that ſee theſe thinges! And moſt happy hearts that féele them. My deare brethren, let vsus pray vntounto the Lord, to open our eyes to ſee theſe wonderfull things, to giuegive vsus faith to feele them. Surely wee ought no leſſe to be aſſured of them, now in the worthy receiuing of this Sacrament, then wee are aſſured of the exteriour ſymboles and Sacraments. If an Angel from Heauen ſhould come and tel you theſe things, then would you reioyce and be glad. And my deare hearts in the Lord, I; euen now, though moſt vnworthy, am ſent of the Lord to tel you no leſſe, but that you worthily receiuing this Sacrament, ſhall receiue remiſſion of all your ſinnes, or rather p. 136certaintie that they are remitted, and that you are euen now Gods Dearlings, Temples, and fellow inheritors of all the good that euer hee hath. Wherefore, ſée that you giuegive thankes vntounto the Lord for this his great goodneſſe, and prayſe his Name for euer.

An obiection of vnworthy receiuing.Oh, ſaith one, I could be glad in very deed, and giuegive thanks from my very heart, if that I did worthily receiue this Sacrament. But (alas) I am a very grieuous ſinner, and I féele in my ſelfe very little repentance and faith; and therefore I am afeard that I am vnworthy.

The anſwere.To the anſwering of this obiection, I think it neceſſary to ſpeak ſomething of the worthy receiuing of this Sacrament, in as great breuitie and plaineneſſe as I can. The Apoſtle willeth all men to proue and examine themſelues, before they eate of the Bread, and drinke of the Cup: for they that eate and drinke vnworthily, eate and drinke their owne damnation.

Therefore, this probation and examination p. 137is neceſſary. If men will try their Gold and Siluer, whether they bee Copper or no: is it not more neceſſary, that men ſhould trie their conſciences? Now, how this ſhould bée, the Papiſts teach amiſſe, in ſending vsus to their auricular Confeſſion, which is impoſſible. The true probation, and tryall of a Chriſt an conſcience, conſiſteth altogether in Faith and Repentance. Faith, hath reſpect to the Doctrine and Articles of our Beliefe: Repentance, hath reſpect to manners and conuerſation. Concerning the former, I meane of Faith, wee may ſee the Apoſtle teacheth vsus, 2. Corinthians 11. Concerning the latter, for our conuerſation, thoſe ſinnes which are commonly called mortal, or deadly, are to be remoued. Theſe ſins are diſcerned from other ſins, by the Apoſtle, Rom. 6. in ſaying: Let not ſinne raigne and beare ſway in your mortall bodies. For truely, the… we ſinne deadly, when wee giuegive ouer to ſinne, and let it hauehave the bridle of his libertie, when wee ſtriue not p. 138againſt it, but allow it, and conſent to it. Howbeit, if wee ſtriue againſt it, if it diſpleaſe vsus, then truly, thogh ſinne be in vsus (for wee ought to obey God without all reſiſtance, or vnwillingneſſe) yet our ſins be not of thoſe ſinnes, which ſeparate vsus from God, but for Chriſts ſake ſhall not be imputed vntounto vsus beléeuing.

Therefore, my dearely beloued, if that your ſinnes doe now diſpleaſe you, if you purpoſe vnfainedly 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 beleeue, according to the holy Scriptures and Articles of the Chriſtian Faith, ſet forth in your Creede: if, I ſay, you now truſt in Gods merey, through Chriſts merits; if, you repent, and earneſtly purpoſe before God to amend your life, and to giuegive ouer your ſelues to ſerue the Lord, in holineſſe, and righteouſneſſe all the dayes of your life: although before this preſent, you hauehave moſt grieuouſly ſinned; I publiſh vntounto p. 139you, that you are worthy 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, & 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 & thankſgiuing. Doe you now appeare before the Lord: make cleane your houſes, and open the doores of your hearts by repentance and faith, that the Lord of Hoſtes, the King of glory, may enter in: and for euer hereafter beware of all ſuch things, as might diſpleaſe the eyes of his Maieſtie. Flie from ſinne, as from a Loade; come away from Popery, and all Antichriſtian Religion; be diligent in your vocations, be diligent & earneſt in Prayer; hearken 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 ſée your good workes, and glorifie your p. 140Father which is in heauen. As you hauehave beene darkeneſſe, and followed the works of darkneſſe, ſo now henceforth bee light in the Lord, and hauehave ſocietie with the works 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 waies, ſinne no more, leſt a worſe thing happen vntounto you. Sée that your houſes béeing new ſwept, bée furniſhed with godlineſſe and vertue, and beware of idleneſſe, leſt the Deuill come with ſeuen ſpirits worſe then himſelfe, and to take his lodging, and then your latter end will be worſe then the firſt.

God our Father, for the tender merciemercy and merits of his Sonne, bée mercifull vntounto vsus, forgiue vsus all our ſinnes, and giuegive vsus his holy Spirit, to purge, cleanſe, and ſanctifie vsus, that wee may bée holy in his ſight through CHRIST; and that we now may bee made ready, and worthy to receiue this holy Sacrament, with the fruits of the ſame, to the full reioycing and ſtrength … of our hearts in the LORD … to whom bée all honour and glory, world without end. Amen.

To GOD be all Pra….

FINIS

End of the text · John Bradford, A Double Summons to Repentance and Worthy Receiving the Lords Supper (1617)