Two Notable Sermons, Sermon 2
¶ An other Sermon made alſo by the ſayd Maiſter Iohn Bradford, vponupon the Supper of the Lord.
THere are two Sacramentes Two Sacramentes in chriſtes church.in Chriſtes Church: the one of initiation, that is, wherewith we be enraled as it were, in to the houſhold & family of God, which Sacrament we call Baptiſme: the other wherwith we be conſerued, fed, kept & nouriſhed, to continue in the ſame Familye, which is called the Lords ſupper or the body and bloud of our Sauiour Ieſus Chriſt, broken for our ſyns, and ſhed for our trauſgreſſions.
Of the former Sacrament, that is, of Baptiſme, to ſpeake now I am not purpoſed, becauſe occaſiō and tyme ſerue not ſo therto. Of the ſecond therfore wyl I ſpeake ſomthing by Gods grace, if that Baptiſme is in place of circumciſion,firſt you remēber this, that Baptiſme in Chriſts Church now ſithen Chriſtes death, is come in place of Circumciſiō, which was in the ſame church afore Chriſts comming. Whereby we may ſee Chriſtian mens chudrē ought to be bapriſedthat Chriſtian Parents ſeéme to bee no loſſe bound to offer theyr Infants and Sabes to be baptiſed, that they may be takē and accōpted of vsus as mēbers of Chriſtes miſtical body, wherunto thei are receiued and ſealed: then wer the Hebrues their children to be taken as pertayning to the coue naunt & league with God wherin they were enroled, alonely the circumſtance of the eight day, not neceſſarye to be obſerued being now abrogated.
But to come agayne, of the Galat, 4.Lords Supper I am purpoſed preſently to ſpeake, through the helpe of God, becauſe we are aſſembled in Chriſt (I hope) to celebrate the ſame. Now that the things which I ſhall ſpeake may be better obſerued and caryed away of you, I wyl tell you how & in what ſort I wyll ſpeake of it. Three thynges would I hauehave marked, as the principals and ſcopes wherto I wyl referre al yt I ſhal at this time ſpeake therof. They be theſe: Who, what, and wherefore. That is, (to make it more plaine) who dyd inſtitute this thing which we are about to celebrate, this is the firſt. The ſecond is, what y• thing is which is inſtituted. And the laſt is, wherfore and to what end it was inſtituted: whereby we ſhall be taught how to vſe it.
For the fyrſt, who did inſtitute thys Sacrament and Supper: who dyd inſtitute this Sacrament,you all do know that things are more eſteemed ſometyme for the dignity and authority of the perſon: ſometime for the wiſedom of the perſon, ſometyme for the power and magnificence of the perſou, and ſometime for the tender louelove and kyndnes of the perſon. If neede were I could by examples ſet forth eueryevery one of theſe, but I hope it is not neceſſarye. Now then, how can the thyng which we be about to celebrate, but be eſtemed of eueryevery one highlye, in that the Auth or of it doth want no dignity, no authority, no wyſedome, no power, no magnificence, no holmes, no tender louelove and kindnes, but hath al dignity authority, wiſdome, power magnificence, holynes, tender lone, mercy, glory, and all that can be wiſhed abſolutely? He is God eteruall, coequall, and ſubſtantiall wyth the Father & with the holy Ghoſt, the image of the ſubſtance of God, the wyſedome of the Father, the brightnes of hys glory, by whom all things were made, are ruled and gouerned. He is the Kyng of all Kyngs, and the Lord of all Lords, He is the Meſſias of the world, our moſt deare and louing brother, Sauiour, Mediatour, Aduocate, Interceſſor, Huſbaud, Prieſt. So that the thyng which commeth from hym, cānot but be eſtemed, loued, and embraced, if dignity, authority, wiſdom power, glory, goodnes, & mercy lyke vsus. Yea, if auy thing that can be wyſhed lyke vsus, theu cannot thys whych our Lord dyd inſtitute, but like vsus, and that ſo much the more, by how much it is oue of the laſt things which he did inſtitute & commaunde. God open our eyes to ſee theſe thynges accordingly: ſo ſhall we come with more reuerence to thys Table of the Lord, which thing he graunt for hys mercies ſake, Amen. And thus much for the fyrſt, who dyd inſtitute thys Sacrament.
Now to the ſecond, what the 2 what the Sacramēt is.Sacrament is. If we ſhall aſke our eies, our noſe, our mouth, our taſte, our handes, and the reaſon of man, they wyll all make a conſonant anſwer, that it is bread & wyne. And verelye herein they ſpeake the truth and lye not, as by many thyngs may be proued, although the Papiſts prate their pleaſure to the coutrary.
And here, my dearely beloued, I thynke I ſhal not be either tedious or vnprofitable vntounto you, if that I tary a litle in ſhewing this verity, that the ſubſtance of bread and wine remaine in the Sacrament after the wordes of conſecration (as they call them) be ſpoken. Wherby we may learne how ſhameles beaſtes they be, whych Upon trā ſubſtantiation all popery almoſt is buylded.would enforce men to beleue trā ſubſtātiation, which is an errour wherupon in a maner dependeth all popery. For it is the ſtay of theyr Prieſthood, whych is neyther after the order of Aaron, nor after the order of Melchiſedech, but after the order of Baal, whych thing is ſomthyng ſeene by theyr number. For the falſe prophets & Prieſtes of Baal were alwayes many moe in number, when the wycked were in authority, then the true Prieſtes and Prophetes of the Lord, as the holy hiſtories of the Bible do teach. Reade the third of the Kings the. 18, chap.
That in the ſupper of the Lord The Sacrament of the popyſh Maſſe is not the crament of chriſtes body.or in the Sacrament of Chriſtes body (which the Papiſts call the ſacramēt of the Aulter, as though that were Chriſtes Sacrament, which thing they cā neuer proue: For it being peruerted & vſed to a contrary ende, as of ſacrifieyng propitiatorily for the ſyns of the quicke and of the dead, of idolatry by adorning or worſhipping it by godly honor. &c. is no more Chriſtes Sacrament, but an horrible prophanation of it, and therefore as Chriſt called Gods Temple, which was, called au houſe of prayer, for the abuſing and prophanyng of it by the Prieſtes, a den of the eues: ſo this which the Papiſts call the ſacrament of the Aultar, full truly may we call au abominable Idol: And therfore I would all men ſhoulde knowe that the ſacrament of the Aultar as the Papiſtes now do abuſe it, omittyng certayne ſubſtantiall poyntes of the Lords iuſtitution and putting in the ſteede thereof their own dregs and dreaues, is not the ſacrament of Chriſts body, nor the Lords ſupper: wherof when we ſpeake reuerently as our duty is, we would not that men ſhould thinke we 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 reaſon to teach, theſe many thinges alſo do teach the ſame.
Firſt the holy Chriſt doth plainly tell vsus, by calling it often bread The firſt reaſon againſt trā ſubſtantiation.aftrr the wordes of conſecration, as 1. Cornith. 10. Is not the bread which we breake a partakyng of the body of Chriſt, ſayth Paule? Loe, plainly he ſaith: the bread which we breake, not onelyonly calling it bread, but addyng thereto breakyng, which cannot be attributed eyther to Chriſtes body, whereof no bone was brokē, either to any accident, but muſt needes be of a ſubſtance, which ſubſtance if it be not Chriſtes body, cannot be but bread. As in the .xi. chapter foure times he plainly calleth it: He that eateth of this bread: He that receiueth this bread. &c, And in the Actes of the Apoſtels we reade, how that (in ſpeaking of the Communion) they met together to breake bread. &c So that it is playne that the ſubſtauce of bread and wyne doo remayne in the Supper after the wordes of conſecration: as alſo may appeare playnly by Chriſts own wordes, which calleth that which he gaue them in the Cup, wyne or the fruit of the vyne, as both Mathew and Matke doo write. Wherby we ſet that there is no tranſubſtantiation of the wyne, and therfore may we alſo ſee, that there is no tranſubſtantiation of the bread.
As for the Paniſtes cauillyng, An aunſwer to the Papiſtes cauill for ye foreſayd reaſon. Math. 26 Exod. 7.how that it hath ye name of bread becauſe it was bread, as Symon the leper was called ſtylle prous, though hee was healed: or as Moſes rod, beyng turned into a ſerpent, was called a Rod ſtyll, it proueth nothing. For there was in the one a playne ſight, and the ſenſes certified that Simō was no leper: and in the other playne mention that the rod was turned into a Serpent. But concernyng the Sacrament, neyther the ſenſes ſee any other thiug thē bread, neither is ther auy mentiō made of turning. And therefore theyr …auill is plainlye ſeene to be but a cauyll and of no force. But to come a gaine to bryng moe reaſons againſt Tranſubſtantiatiē:
Secondly, that the ſubſtance of The …cōd reaſon againſt trā ſubſtan. Math. 19 Mark. 14 Luke. 22. 1. Cori. 11.bread remaineth ſtil, the very text doth teach. For the Euangeliſts and the Apoſtle Saint Paule do wytnes, that Chriſt gaue that to his Diſciples, and called it hys body whych hee tooke, on which he gaue thankes, and whych he brake: but he tooke bread, gaue thankes on bread, & broke bread Ergo he gane bread, & called bred hys body, as he called the cup the new teſtament. So that it foloweth by this, that there is no tranſubſtantiation. And thys reaſon I my ſelfe hauehave promiſed in writing to proue by the authority of the Fathers, namely Ireneus, Tertullian, Orgine, Ciprin, Epiphanius, Hierommus, Auguſtinus, Theodorete, Cirill, Bede, it ſo be I may hauehave the vſe of my bookes,The third reaſon againſt trā ſubſtantiacion.
Thirdly, that in the Sacrament there is no tranſub ſtantiation of the bread, by this reaſon I doo proue: Lyke as by our Sauiour Chriſt the ſpirit of truth ſpake of the bread, This is my body, ſo ſaith the ſa… ſpirit of truth of the ſame bread: That we many are one body 1. Cor. 10.and one bread. &c. So that as it appeareth the Sacrament not to be the Church by tranſubſtantiation, euen ſo is it not Chriſtes natural body by trauſubſtanciation
Fourthly, I proue that there is The iiij. reaſon againſt tr… ſubſtantiation.no tranſubſtantiation by Luke & Paules wordes ſpoken ouer the Cup. For no Leſſe are they effi… tuall to tranſubſtantiate the cup, then their wordes ſpoken of the bread are operatorius & myghty to tranſubſtātiate the bread. For as they ſay of the bread, Thys is my body, ſo ſay they of the Cup, This cup is the new teſtament: which thing is abſurde to be ſpoken or thought, either of the cup or of the thing in the cup by tranſubſtanti ation. Yea rather in ſaying theſe wordes, This cup is the new Teſtament, we are taught by their coupling thys word Cup to the demonſtratiue This, how we ſhould in theſe wordes, This is my body know that this word This doth there demonſtrate bread.
Fiftly, that the ſubſtaunce of bread remaineth in the Sacramēt, The fyft reaſon.as ye reaſons before brought forth do proue, ſo doth the definition of a Sacrament. For the Fathers do affirme it to conſiſt of Ireneus Auguſtinus. Chryſoſtomus.an earthly thyng and of an heauenly thing, of the woord and of the element, of ſenſible thinges and of thinges which be perceyued by the mynde. But tranſubſtantiatiō taketh cleane away the earthly thing, the element, the ſenſible thing, and ſo maketh it no Sacrament. And therfore the definition of a Sacramētful wel teacheth, that bread which is the earthly thing, the ſenſible thyng, and the element, remayneth ſtyl, as Saynt Auguſtine ſayth: The word commeth to the Element, (he ſaith not, taketh away the Element,) and ſo it is made a Sacrament.The ſyxt reaſon againſt trā ſubſtantiation.
Sixtly, the nature, and propertion of a Sacramēt teacheth this alſo which I hauehave affirmed. For as Cipriane writeth that Sacramentes beare the names of the …ipriax in Sermone de Chryſmat. Auguſtinus ad Bonifacium.thynges which they ſignifye: ſo doth ſaynt Auguſtine teach that if Sacramentes hauehave not ſome ſignification with the things wherofthey be Sacraments, then are they no ſacraments. Now, in the Lordes ſupper this ſimilitude is firſt in nouriſhing, that as bread nouriſheth the body: ſo Chriſtes body broken feedeth ye ſoule. Secōdly in bringing together many into our, that as in the ſacrament many graynes of corne are made on bread, many grapes ar made one liquour and wine: ſo the multitude which worthelye receiue the Sacrament, are made one body with Chriſt and hys Church. Laſt of all, in one vnlykelr lykelynes 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 playne to them that wyll ſee, that to take the ſubſtance of bread away, is cleane againſt the nature and property of a ſacrament.
I wil ſpeake nothing how that this their doctrine of tranſubſtatiation, beſide the manyfold abſurdities it hath in it (whych to rehearſe I omyt,) it vtterly ouerthroweth the vſe of the Sacrament, and is cleane contrary to the end wherefore it was inſtituted, and ſo is no longer a ſcrament, but an Idole, & is the cauſe of much Idolatry, conuerting the peoples harts from an heauenly conuerſation to an earthly, and turning the Communion into a priuate action, and a matter of gaſyng and piping of adoring & worſhipping the worke of mens handes for the liuing God, which dwelleth not in▪ Temples made with mens handes, much leſſe lyeth he in pixes and cheſts, whoſe true worſhip is in ſpirit & verity, which God graunt vsus all to render vntounto him continually. Amen.The, vij. …
The Sacrament of Baptiſme doth alſo teach vsus, that as ye ſubſtaunce of the water remayneth there: ſo in the Lords ſupper remaineth the ſubſtaunce of bread after cōſecration. For as by Baptiſme we ar engraffed into Chriſt ſo by the Supper we ar fed with Chriſt. Theſe two ſacramentes the Apoſtle gladly coupleth together. 1. Corinth. 10. and. 1. Corint. 12. VVear baptſed into one body (ſaith he) and hauehave dronke all of one ſpirit, meaning it by the Cup, as Chryſoſtome and other great learned men do wel interprete it. As therfore in Baptiſme is geuen vntounto vsus the holy Ghoſt, and pardon of our ſyns, whych yet …ye not lurking in the water: ſo in ye, Lords ſupper is geuen vntounto vsus the communion of Chriſtes body & bloud that is, grace, forgeuenes of ſyns innocency, lyfe, immortality, with out any tranſubſtantiation or including of the ſame in the bread. By Baptiſme the old man is put of, and the new man put on, yea Chriſt is put on, but without trā ſubſtantiating Calat, 3.the water. And euen ſo it is in the Lords ſupper. Wee vp ſayth ſpirituallye in our ſoules do feede ou Chriſtee body broken: doo eate hys fleſh and drynke hys bloud: doo dwell in hym and he in vsus, but wythout trauſubſtantiation.
As for the tauill they make that An aunſwer to the Papiſtes cauill for y• foreſayd reaſon.wee are baptiſed into one …ody, meaning therby ye myſtical body, & not the natural body of Chriſt, wherby they would enforce that we are fed with the natural body of Chriſt, but we are not ingraffed into it, but into the myſticall body, and ſo put away the reaſon aforeſayde: as for thys cauill, I ſay, we may ſoone auoyde it, if ſo he that we wyl conſider how that Chriſt whych is the head of the myſticall body, is not ſeperate frō the body, and therefore to be engraffed to the myſtical body, is to be engraffed into the natural body of Chriſt, to bee a member of his fleſh, and bone of his bones as Pope Leo ful wel doth witnes in ſaying, that Corpus regenerati fit caro crucifixi: The body (ſayth he) of the regenerate is made the fleſh of Chriſt crucified. And here to I could adde ſome reaſons for the excellēcy of Baptiſme. I trow it be more to be begotten, then to be nouriſhed. As for the excellent myracle of the pa…efaction of the Trinifie, and the deſcendyng of the holy Ghoſt in Baptiſme in a viſible forme, the lyke whereto was not ſeene in the Lordes ſupper, I wyl omyt to ſpeake of further then that I would you ſhuld know how it were no maſtery to ſet forth the excellency of this ſacrament, as well as of the ſupper.
It is a playne ſygne of Antichriſt, The .viij. reaſon.to denye the ſubſtaunce of bread & wyne to be in the Lords ſupper after conſecration. For in ſo doing and graunting tranſubſtantiation, the propertye of the humane nature of Chriſt is denyed. For it is not of the humane nature, but of the deuine nature to be in many places at once. As Didimus de ſpiritu ſācto doth proue there by the diuinity of the holy Ghoſt. Now graunt tranſubſtantiation, and then Chriſtes natural body muſt needes be in many places, which is nothyng els but to confound the two natures in Chriſt, or to denye Chriſtes humane nature, whych is the ſelie ſame that ſaint Iohn ſaith, to denye Chriſt to be come in the fleſh And this who ſo doth, by the teſtimony of ſaynt Iohn in an Antichriſt in his ſo doing, whatſoeuer otherwiſe he do prate. Reade ſaynt Auguſtine in hys Epiſtle to Dardanus, and his .l. and .xxx. treatiſe vponupon S. Iohn, and eaſely you ſhall ſee how that Chriſtes body muſt needes be in one place. Oportet in vno loco eſſe: but hys truth is in all places.
If ther be no ſubſtance of bread The nidth reaſon.in the Sacrament, but tranſubſtantiation, then Chriſts body is receiued of the vngodly, and eaten with their teeth, which is not onelyonly againſt ſaint Auguſtine, calling this ſpeech, except you eate the fleſh of the ſonne of man &c. a figuratiue ſpech: but alſo againſt the playne ſcriptures, which affirme them to dwell in Chriſt & Chriſt in them, and they to hauehave euerlaſting lyfe that eate hym, whych the wicked hauehave not, although they eate the ſacrament. He that eateth of this bread (ſaith Chriſt (ſhal lyue for euermore. Therefore they eate not Chriſtes body, but (as Paule ſayth) they eate in iudgement and damnation, whych I trow be an other maner of thyng then Chriſtes bodye. And thys doth ſaint Auguſtine affirme, ſaying: none do eate Chriſtes body which is not in ye body of Chriſt, that is (as he expoundeth it) in whom Chriſt dwelleth not, and hee in Chriſt. Which thing the wicked do not, becauſe they want fayth and the holy ſpirite, whych be the meanes whereby Chriſt is receyued.
To the thinges which I hauehave brought herefoorth to improue tranſubſtantiation, I could bring in the fathers to confyrme the ſame, which ſucceded continuallye many hundreth yeares after Chriſt. Alſo I could ſhewe that tranſubſtantiation is but a new doctrine, not eſtabliſhed, before Sathan (whych was tyed for a thouſand yeares) was letten loſe. Alſo I could ſhew that euer hetherto ſynce it was eſtabliſhed, in all times it hath bene reſiſted and ſpoken againſt. Yea, before thys doctrine the church was nothing ſo endowed with goodes, lands, and poſſeſſions, as it hath beene ſynce. It hath brought no ſmall gayne, no ſmall honour, no ſmall eaſe t the Cleargy, and therefore no maruel though they ſtriue and fyght for it. It is their Maozim, it is their Helena, God deſtroy it with the breath of hys mouth, as ſhortly he wylfor his names ſake Amen.
If tyme would ſerue, I could & would here tell you of the abſurdities whych come by thys doctrine, but for tymes ſake I muſt omyt it. OnelyOnly for Gods ſake ſee this, that thys their doctrine of tranſubſtantiation is an vntruth, already I hauehave proued, & forget not that it is ye whole ſtay of all Popery, and the piller of their Prieſthood: whereby Chriſtes Prieſthood, Sacrifice, Miniſtery and truth is letted, yea peruerted and vtterly ouerthrown, God our Father, in the bloud of hys ſonne Chriſt, open the eyes and myndes of all our Magiſtrates, and all other that beare the name of Chriſt, to ſee it in time, to Gods glorye and their own 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 wyne. which is moſt true, as by the ſcriptures and other wyſe I hauehave allreadye proued, and therefore away with tranſubſtantiation,
But here leſt we ſhould make it no Sacrament, for a ſacrament conſiſteth of twoo thynges, & leſt a man ſhould by thys gather; … we make it none other thyng … bare bread and a naked ſigne, and ſo rayle at their pleaſure on vsus, ſaying: How can a man be giltre of the body and bloud of Chriſt by vnworthy receiuing of it, if it bee but bare bread, and ſo forth? For thys purpoſe I wyll nowe ſpeake a little more hereabout, by gods grace, to ſtop their mouthes and to ſtyre vp your good harts more to the worthy eſtimation & perception of this holy myſterye. When a louing friend geueth to thee a thing, or ſendeth to thee a token (as for an example a napkyn, or ſuch like) I thinke thou doeſt not as thou ſhouldeſt doo, if that with the thyng thou conſidereſt not the mynde of thy friend that ſendeth or geueth the thing, and according the runto, eſtemeſt and receyueſt it: And ſo of thys bread thinke I, that if thou doo not rather conſider the mynde of thy louer Chriſt, then the thyng which thou ſeeſt: yea if thou doo not altogether conſider Chriſtes mynde, thon dealeſt vnhoneſtly & ſtrumpetlike with hym. For it is the propertye of ſtrumpets to conſider the thynges geuen and ſent them, rather then the louelove & mynde of the geuer and ſender: whereas the true louers do not conſider in any poynt the thinges geuen or ſent, but the mind of the party. So wee, if we bee true louers of Chriſt, muſt not conſider barely the outward thyng which we ſee, and our ſenſes perceyue, but rather altogether we muſt & ſhould ſee and conſider the minde of Chriſt, and therafter and according to it, to eſteme the ſacramēt.
But how ſhall we knowe the mynde of Chryſt? For ſooth as a mans mynde is beſt knowen by his word: ſo by Chriſtes woord ſhall we know his mynde. How his wordes be manifeſt and moſt playne: This (ſayth he) is my dody: therefore accordingly ſhould we eſteeme, take, and receiue it. If he had ſpoken nothing, or if he had ſpoken doubtfully, then might we hauehave bene in ſome doubt. But in that he ſpeaketh ſo plainly, ſaying, This is my body; who can, maye, or dare bee ſo bold as to doubt of it? He is the truth and cannot lye, he is omnipotent and can do all thinges: therefore it is his body. This I beleue, this I confeſſe, and pray you all hartely to beware of theſe and ſuch lyke wordes, that it is but a ſygne or a figure of his body: Except you wil diſcern betwixt ſignes which fignify ouely, and ſygnes whych alſo doo repreſent, confirme and ſeale vp (or as a mā may ſay) geue wyth their ſignification. As for an example: An Iuye buſh is a ſygne of wine to be ſold: the buddyng of Aarous rod dyd ſygnifye Aarons Prieſthood alowed of the Lord: the reſeruation of Moſes rod dyd ſignifye the rebellion of the children of Iſrael: the ſtones takē out of Iordane, Gedeons fleeſe of wool. &c. ſuch as theſe, be ſigne ſignificatiue, and ſhewe no gyft, But in the other ſygnes, whych ſome call exhibitiue, is there not onelyonly a ſignification of the thyng but alſo a declaration of a gyft, yea in a certayne maner a geuing alſo. As Baptiſme ſignifieth not onelyonly the clenſing of the cōſcience from ſyn by the merites of Chriſtes bloud, but alſo is a very clenſyng from ſynne. And therfore it was ſayd to Paule that he ſhould aryſe and waſh away hys ſyns, & not that he ſhould aryſe and take onelyonly a ſygne of waſhyng away hys ſyns. In the Lordes ſupper the bread is called a partaking of the Lordes body, and not onelyonly a bare ſigne of the Lordes body.
This I ſpeake not as though the elements of theſe ſacraments were trauſubſtantiate) whych I hauehave already impugned either as though Chriſtes body wér in the bread or wyne, eyther were …yed to the elementes, otherwyſe then ſacramentally and ſpiritually, eyther that the bread and wine may not and muſt not be called ſacramentall and externall ſignes: but that they myght be diſcerned frō ſignificatiue and bare ſignes onelyonly, and be taken for ſignes exhibitiue and repreſentatiue.
By thys meanes a Chriſtian comcience wil call and eſteme the bread of the Lord as the body of Chriſt. For it wyll neuer eſteeme the Sacraments of Chriſt after their exteriour appearance, but after the words of Chriſt. Wherof it commeth that the Fathers, as Chryſoſtome and others doo ſpeake with ſo ful a mouth when they ſpeake of the Sacrament, for their reſpect was to Chriſtes woordes, If the Schoolemen which folowed them, had had the ſame ſpirit whych they had, then would they neuer hauehave conſented to tranſubſtantiation. For wyth great admiration ſome of the Fathers doo ſay, that the bread is chaunged or turned into the body of Chriſt and the wyne into hys bloud: meaning it of amutation or chaunge not corporal, but ſpirituall, figuratiue, ſacramental, or myſticall. For now it is no cōmon bread nor common wyne, beyng ordayned to ſerue for the foods of the ſoule. The ſcolemen hauehave vnderſtood it as the Papiſtes nowe preach of a ſubſtautial chaūging, as though it were no great myracle that common bread ſhould now be aſſumed into that dignity that it ſhould bee called Chriſtes body, and ſerue for a celeſtial food and be made a Sacrament of hys body and bloud.
As before therfore I hauehave ſpoken, Chriſtes preſence in the ſupper,I would with that this Sacrament ſhould be eſteemed & called of vsus Chriſtiā men, after Chriſtes wordes, namely Chriſtes body, and the wyne Chriſtes bloud, rather then otherwy e. Not that I meane any other preſence of Chriſtes body. then a preſence of grace, a preſence to fayth, a preſence ſpiritually, & not corporally, really, naturally, and carnally, as the Papiſtes do meane. For in ſuch ſort Chriſtes body is onelyonly in heauen on the right hand of God the father almightye, whether our faith in the vſe of the Sacrament aſceudeth and receyueth whole Chriſt accordingly.
Yea, but one wyl ſay, that to cal An obiection,the Sacrament on that ſort, is to geue an occaſion of idolatry to the people, which wyll take the Sacrament which thei ſee, ſimply for Chriſtes body, as by experience we are well taught, and therfore it were better to call it bread, and ſo leſſe harme ſhould be, eſpecially in this age.
In this obiection I aunſwer, that in dede great idolatry is cō mitted …n anſwerto and about this Sacrament, and therfore men ought, as much as they can, to auoyd from occaſioning or contirming it. But in as much as the holy Ghoſt is wyſer then man, & had foreſight of the euils that might be, and yet notwithſtanding doth cal it Chriſtes body: I thinke we ſhould do euyl, if we ſhould take vponupon vsus to reforme his ſpeech. If Miniſters did their duties in Catechiſyng & preaching, then doubtles to call the Sacrament Chriſtes body, & to eſteme it accordingly, cold not geue occaſion to idolatry, and cō tirme it: Therfore wo vntounto them that preach not.
There be two euyls about the Sacraments, which to auoid the holy Ghoſt hath taught vsus. For leſt we ſhould wyth the Papiſts thinke Chriſtes bodye preſent in or with the bread really, naturally, and corporally to bee receyued with out bodelye mouth (where ther is no other preſence of Chriſtes body then ſpirituall, and to the fayth) in many places he keepeth ſtyll the name of bread, as in the epiſtle to the Corinthians the tenth and eleuenth chapters. And leſt we ſhould make to lyght of it, making it but a bare ſygne, & no better then common bread, the holy Ghoſt calleth it Chriſtes body whoſe ſpeech I wiſh we wold follow, and that not onelyonly as wel to auoyd the euyl which is now a daies moſt to be feared cōcerning the Sacrament, I meane of contemnyng it, as alſo for that no faythfull man cōmeth to the Sacrament to receyue bread ſimply, but rather, yea altogether to communicate with Chriſts body and bloud. For els to eate and drinke (as Paule ſayth) they hauehave houſes of their own. The contempt of the Sacrament in the dayes of Kyng Edward hath cauſed theſe plagues vponupon vsus preſentlye, the Lord be mercyful vntounto vsus, Amen. And thus much for the obiection of eaſlyng the Sacrament by the name of Chriſtes body.
Why (ſayth one) to call the Sacrament An other obiection of Chriſts preſence in the Sacrament.Chriſtes bodye, and to make none other preſence then by grace or ſpiritualy to faith, which is of things hoped for, & of things which to the bodely ſenſes do not appeare, is to make no preſence at all, or to make hym none otherwyſe preſent, then he is in hys woord when it is preached, and therefore what neede wee to receiue the Sacrament, in as much as by thys doctrine, a man may receiue hym dayly in the fi…d as wel & as much as in the church, in the celebration and vſe of the Sacrament.
To this obiection I firſt aunſwer, that in deede neyther the ſcripture nor Chriſtian faith wyl geue vsus leaue to make any carnall, reall, naturall, corporall, or any ſuch groſſe preſence of Chriſtes naturall body in the Sacrament For it is in heauen, and the heauens muſt hauehave it (as ſayth Peter) tyll Chriſtes commyng to iudgement, except we would deny the humanity of Chriſt, & the veritye of mans nature in hym. The preſence therfore which we beleue and confeſſe, is ſuch a preſence as reaſon knoweth not, & the world cannot learne, nor any that looketh in this matter with our eyes, or heareth with other eares, then wyththe eares and eyes of the ſpirite and of fayth. Whych fayth though it bee of thinges hoped for, & ſo of things abſent to the corporall ſenſes, yet this abſence is not an abſence in deede, but to reaſon and the old man, the nature of fayth being a poſſeſſion of thynges hoped for. Therfore to graunt a preſence to fayth, is not to make no preſence at all but to ſuch as knowe not fayth. And thys the Fathers taught, affirmyng Chryſt to bee preſent by grace, and therefore not onelyonly a ſignification, but alſo an exhibition and geuyng of the grace of Chriſtes body, that is, of lyfe and of the ſeede of immortalitie, as Cypriane wryteth. We eate lyfe and drinke lyfe ſayth S. Auguſtine. …efecle a preſence of ye Lord by grace or in grace ſayth Chryſoſtome. We receiue the celeſtial foode that commeth from Athanaſius.aboue, ſayth Athanaſius. We receyue the property of the natural cōiunction and knitting together ſayth Hylerius. We perceyue the Hylariusnature of fleſh, the bleſſyng that geuethlyfe in bread and wyne, ſayth Cyrillus. And els where he Cyrillus.ſayth, that wyth the bread and wyne we eate the vertue of Chriſtes proper fleſh, lyfe, grace, and the property of the body of the onelyonly begotten Sonne of God, which thyng behimſelfe expoundeth to be life. Baſilius ſaith, that we by the Sacrament receiue the Baſilius.myſtical Aduent of Chriſt, grace; and the very vertue of his very nature. Ambroſe ſayth, that we Ambroſius. Epiphanius. Hieronimus.receiue the Sacrament of ye true body. Epiphanius ſayth, wee receiue the body or grace. And Hierome ſayth, that wee receiue ſpirituall fleſh, which he calleth other fleſh then that which was crucified. Chryſoſtome ſayth, that we receiue in…uence of grace, & the Chryſoſtomus.grace of the holy Ghoſt. Saynt Auguſtine ſayth, that we receyue grare and veritye, the inniſible Auguſtinus.grace and holynes of the members of Chriſtes body. All the which layings of the Fathers do confirme this our fayth and doctrine of the Sacrament, we graū ting in all thynges herein vntounto them, and they in lyke maner vntounto vsus. And therefore the lying lyps which both be lye the Doctours as though they graunted a carnall & a re… preſence of Chriſtes holy naturally and corporally after the Papiſtes declaration and meaning: and which belye vsus alſo, as though we d…yed all preſence of Chriſt, and ſo made it but a bare ſigne. Theſe lying lips the Lord wyll deſtroy if they repent not, and with vsus beleue and teach the truth, that the Sacrament is a food of the ſoule a matter of fayth, and therfore ſpiritually and by ſayth to bee talked of and vederſtanded, whych fayth they want, and therfore they erre ſo groſſely in that they woulde hauehave ſuch a preſence of Chriſt as is contrary to all the ſcriptures, & to our Chriſtian religion: wherby commeth no ſuch commoditie to the receiuer, as by the ſpiritual preſence which we teach, and according to Gods word do affirm.
For we teach theſe benefites to be had by the worthy receiuing of this Sacrament, namely that we abyde in Chriſt and Chriſt in vsus. Agayne, that we attayne by it a celeſtiall lyfe, or a lyfe wyth God: more ouer that by fayth and in ſpirite wee receiue not onelye Chriſtes body and vioud, but alſo whole Chriſt God and man. Beſydes theſe we graunt that by the worthy receiuing of this Sacrament, we receiue remiſſion of our ſyns, and confirmation of the newe Teſtament. Laſt of all by worthy receiuing, we get an increaſe of incorporation wt Chriſt and amongeſt our ſelues whych bee hys members: then whych thinges what more can be deſired? Alas, that men conſider nothing at all how that the couplyng of Chriſtes body and bloud to the Sacrament, is a ſpirituall thing, and therfore there needes no ſuch carnall preſence as the Papiſtes imagine. Who wyll deuye a mans wyfe to bee with her huſband one body and fleſh, although he be at London, and ſhe at Yorke? But the Papiſtes are carnall men, guided by carnall reaſon onelyonly, or els would they know how that the holye Ghoſt becauſe of our infirmitye vſeth metaphorically the wordes of abiding, dwelling, eating & drinking of Chriſt, that the vnſpeakeable coniunction of Chriſt wyth vsus might ſomthing be knowen. God open their eyes to ſee it. And thus much for this.
Now to that part of the obiection which ſayth, that we teache Chriſt to be none otherwyſe preſent in the Sacrament then in his word, I would that the obiectors would wel conſider what a preſēce of Chriſt is in his word. I remember that ſayut Auguſtine writeth how that Chriſtes body is receiued ſometime viſibly, and ſometime inuiſibly. The viſible receypt hee calleth that whych is by the Sacrament: the inuiſible receypt hee calleth that which by the exerciſe of our fayth with ourſelues we receiue. And S. Hierom in the third booke vponupon Eccleſiaſtes, affirmeth that we are fed wt the body of Chriſt, and we drinke his bloud not onelyonly in myſterye, but alſo in knowledge of bolye ſcripture. Wherein he playnlye 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 bodye and bloud offered by the ſcriptures, then by the Sacramentes. Upon the 147. Pſalme he writeth alſo, that though theſe wordes, He that careth my fleſh, and drinketh my bloud, may be vnderſtand in miſtery, yet he ſaith it is more true to take Chriſtes body and his bloud for the word of the ſcriptures, and the doctrine of God. Yea vponupon ye ſame Pſalme he ſayth playnly, that Chriſtes fleſh & bloud is poured into our eares by hearing the word, and therefore great is the perill if we yeld to other cogitations whileſt we hear it. And therfore, I trow, S. Auguſtine ſaith, that it is no les peryll to heare Gods word negligently, then ſo to vſe the ſacrament. But hereof may no man gather, that therefore it needeth not to receiue the Sacrament, or to affirme that a man maye as much by himſelfe, mediating the word in the field, receiue Chriſts body, as in the Church in ye right vſe of the Sacrament. For Chriſt ordayneth nothing in vayne or ſuperfluouſly, he ordayneth nothing wherof we hauehave not nede. Although his authoritye is ſuch that without anye queſtonyng hys ordinances are to be obeyed.
Agayne, though in the fielde a man may receiue Chriſtes body by faith in the meditation of the word, yet deny I that a mā doth ordinarely receyue Chriſtes body by ye onelyonly meditation of Chriſtes death, or hearing of hys word, with ſo much ſight and by ſuch ſenſible aſſurance) whereof God knoweth our infirmity hath no ſmall neede) as by the receipt of the ſacrament, not that Chriſt is not ſo muche preſent in hys woord preached, as he is in or with his ſacrament: but becauſe there are in the perception of the Sacrament more wyndowes open for Chriſt to enter into vsus, then by hys woord preached or heard. For there, I meane in the word, he har… an entraunce into out harts but onelyonly by the eares, through the voyce and ſound of the wordes: but here in the Sacrament he hath an enterance by all our ſenſes, by our eyes, by our noſe, by our taſte, & by our handling alſo. And therefore the Sacrament full well may be called, ſeeable, ſenſible, taſtable, & touchable wordes. As therfore when many windowes be opened in an houſe the more lyght may come in, then when ther is but one opened: euen ſo by the perception of the Sacraments a chryſtian mās conſcience hath more helpe to receiue Chriſt, then ſimply by the word preached, heard or meditated. And therfore he thinketh the Apoſtle ful wel calleth the ſacramentes obſignations or ſealings of Gods promiſe. Reade Roma. the. 4. of Circumciſion. And thus much for the aunſwer to the obiectiōn aforeſayd.
Now to returne from whence we came, namely to the conſideration of the ſecond thing what the Sacrament is: I hauehave told you that it is not ſimply bread & wyne, but rather Chriſtes body, ſo called of Chriſt, and ſo to be called and eſtemed of vsus. But here let vsus marke what body & what bloud Chriſt called it. The Papiſtes ſtyll babble. Thys is my Chriſtes preſence in the ſupper,body: This is my bloud, but what body it is, what bloud it is, they ſhewe not. Looke therefore my dearly beloued, on Chriſtes own woordes, and you ſhall ſee that Chriſt calleth it his body broken▪ and hys bloud ſhed. Marke, I ſay, that Chriſt calleth it his body which is broken, hys bloud which is ſhed preſently, and not which was broken or ſhalbe broken, which was ſhed or ſhall be ſhed, as the Greeke textes doo plainl… ſhew: therby teachyng vsus that as God woulde hauehave the Paſſeouer called, not which was the Paſſeourr, or whych ſhall be the Paſſeouer, but playnlye the Paſſeouer, to the end that in the vſe of it, the paſſyng ouer of the ſtriking Angell ſhould be ſet before their eyes as preſent: ſo in the celebration of the Lords ſupper the verye Paſſion of Chriſt ſhould bee as preſent, beholde a with the eyes of fayth. For which end Chriſt our Sauiour did ſpecially inſtitute this Supper, ſaying: Do ye this in remembrance of me, or as Paule ſayth: Shew you thr Lordes death tyll he come.
The Supper of the Lord then is not ſimply Chriſtes body and bloud, but Chriſtes body broken and hys bloud ſhed. Wherefore broken? Wherfore ſhed? Forſeth that tencheth Chriſt himſelfe ſaying: Broken for you, Shed for your ſyns, and for the ſyns of many. Here now then we hauehave occaſion in the vſe of the Sacrament to call to mynd the greatnes and greuouſnes of ſyn, which could not be taken away by any other meanes then by the ſheding of the moſt precious bloud, and breaking of the moſt pure bodye of the onelyonly begotten Sonne of God Ieſus Chriſt, by whom all things were made, all thinges are ruled & gouerned. &c. Who conſidering this geare ſhall not be touched to repent? Who in receipt of this Sacrament, thinking that Chriſt ſayth to him: Take, eate, this is my body wyich is broken for thee: This is my bloud which is ſhed for thy ſyns, can but tremble at the greevouſnes of his ſins, for the which ſuch a price was payd? If there were no plague at al els to admoniſh man of ſyn, how greuous a thing it is in Gods ſight, ſurely that one were enough. But, alas, how are our hartes bewitched through Sathans ſubtilties & the cuſtome of ſyn, that we make ſyn a thing of nothing. God open our eyes in tyme, and geue vsus repentance, which we ſee this Sacrament doth, as it were, enforce vsus vntounto in the reuerence and true vſe of the ſame.
Againe, in hearing that thys which we take and eate is Chriſtes body broken for our ſyns, & his bloud ſhed for our iniquities, me are occaſioned to call to mynd the infinite greatnes of Gods mercy and truth, and of Chriſtes louelove towardes vsus. For what a mercy is this, that God would for man, beyng loſt through hys wylfull ſinnes, be content, yea deſirous to geue hys owne onelye ſonne, The image of his ſubſtaunce, the brightnes of his glory, being in his own boſome, to be made man for vsus, that we mē by him might be, as it were, made Gods? What a mercy is this, that God the Father ſhould ſo tender vsus, that hee would make this hys ſonne, being coequal with him in diuinity, a mortall man for vsus, that we might be made immortal by him What a kindnes is thys, that the almighty Lord ſhould ſend to vsus his enemies, hys deare darlyng to be made poore, that we by him might be made ritch? What bowels of compaſſiō was this, that the omnipotent Creator of heauen and earth would delyuer his own onelyonly beloued ſonne for vsus creatures, to be not onelyonly fleſh of our fleſh, and bone of our bones, that we myght by hym through the holy Ghoſt be made one with him, and ſo wyth the Father by communicatyng the merites of his fleſh, that is righteouſnes, holynes, innocency, and immortality: but alſo to be a ſtayne ſacrifice for our ſyns, to ſatiſfy his iuſtice, to conuert or turue death in to lyfe, our ſyn into righteouſnes, hell into heauen, miſery into felicitye for vsus? What a mercy is this, that God wyll rayſe vp this his ſonne Chriſt, not onelyonly to: iuſtify and regenerate vsus, but alſo in his perſon to demōſtrate vntounto vsus our ſtate which we ſhall hauehave▪ for in hys comming we ſhall be lyke vntounto hym. Oh wonderfull mercy of God, whych would aſſume this his Chriſt, euen in humane body into the heauens, to take and keepe ther poſſeſſion for vsus, to leade our captiuity captiue, to appeare before hym alwayes praying for vsus, to make ye throne of Iuſtice a throne of mercy, the ſeate of glory a ſeate of grace, ſo that with boldnes we may come and appeare before God to aſke and finde grace in tyme conuenient. Againe, what a verity and conſtant truth in God is thys, that he would, accordyng to hys promiſe made fyrſt 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 Chriſtes louelove, oh whoſe hart can be able to thinke of it any thing as it deſerueth? He beyng God wold become mā: he beyng ritch would become poore: he beyng Lord of all the world, became a ſeruaunt to vsus all: he being immortall, would become mortall, myſerable, and faſt of all Gods curſes, yea euen of hell it ſeife for vsus. His bloud was nothyng to deare, hys lyfe he nothing conſidered to bryng vsus from death to lyfe. But thys hys louelove needeth more harty waying, then many wordes ſpeaking, and therefore I omit and leaue it to your conſiderations. So that in the receiuing of this ſupper, as I would you wold tremble at Gods wrath for ſyn, ſo would I hauehave you to couple to that terrour and feare, true fayth, by which ye myght be aſſured lye perſwaded of Gods mercy towardes you, & Chriſtes louelove, though al thinges els preached the contrary.
Do eueryevery of you ſurely thinke when you heare theſe wordes. Take, eate, this is my body broken for your ſynnes: Drinke, this is my bloud ſhed for your ſyns, that God the eternal father embracing you, Chriſt calleth and cleppeth you moſt louingly, makyng himſelfe one with you, and you one wyth hym, and one wyth another amongeſt your ſelues: You ought no leſſe to be certayne now that God loueth you, pardoneth your ſyns, and that Chriſt is all yours, then if you dyd heare an Angell out of heauen ſpeakyng ſo vntounto you. And therefore reioyce and be glad, and make thys Supper Eutharichiam, a thankeſ geuing, as the Fathers named it. Be no leſſe certaine that Chriſt and you now are all one, then you are certayne the bread and wyne is one wyth your nature and ſubſtaunce, after you hauehave eaten and dronken it. Howbeit in thys it differeth, that you by fayth are, as it were, chaunged into Chriſt, and not Chriſt into you, as the bread is: for by fayth he dwelleth in vsus & we in hym. God geue vsus fayth in the vſe of this Sacrament to receyue Chriſt, as he geueth vsus handes to receiue the element, ſymbole, and viſible Sacrament, God graunt vsus not to prepare our teeth and belly (as S, Auguſtine ſayth) but rather of his mercy he prepare and geue vsus true and lyuely fayth to vſe thys and all other his ordinances to his glory & our comfortes. He ſweepe the houſes of our hartes, & make them cleane, that they may be a woorthy harborough and lodging for the Lord. Amen.
Now let vsus come and looke on wherfore the Sacrament was inſtituted.the third and laſt thing, namely wherefore the Lord did inſtitute this Sacrament. Our nature is very obliuious of God and of all his benefites. And agayne, it is very full of dubitation and doubting of Gods louelove & of his kyndnes. Therefore to the end theſe two thinges might be ſomething reformed and holpen in vsus, the Lord hath inſtitute this Sacrament: I meane that wee myght hauehave in memory the principal benefites of all benefites, that is, Chriſtes death, & that we might be on all partes aſſured of communion with Chriſt, of all kyndnes the greateſt that euer God dyd geue vntounto man. The former to be the end wherfore Chriſt did inſtitute this Sacrament, he him ſelfe doth teache vsus, ſaying: Do ye this in remembraunce of me. The latter the Apoſtle doth uo ieſſe ſet forth in ſaying: The bread whih we brake, is it not the partaking or communion of the body of Chriſt? Is not the cup of bleſſyng which we bleſſe, the partaking or cō munion of the bloud of Chriſt? So that it appeareth the end wherefore this Sacrament was inſtituted, was and is for the reformacion and helpe of our obliuion of that which wee ſhould neuer forget, and of our dubitation of that wherof we ought to be moſt certayne.
Concerning the former, namely of the memory of Chriſtes deare what cōmodity it bringeth with it, I wyl purpoſely for times ſake omit. OnelyOnly a lirle wyll I ſpeake of the commodities cōming vntounto vsus by the partaking and communion we hauehave with Chriſt, Firſt it teacheth vsus that no man can cō municate wyth Chryſt, but the ſame muſt needes communicate with Gods grace & fauour, wher thorow ſyns are forgeuen. Ther fore this cōmoditye cōmeth herethorow, namely that we ſhould ve certaine of the remiſſion & pardon of our ſynnes. The which thing we may alſo perceue by the cup, in that it is called the cup of the new Teſtament: to whych Teſtament is properly attributed on Gods behalfe obliuion or remiſſion of our ſyns. Firſt I ſay therefore the ſupper is inſtituted to this ende, that he which worthely receiueth, ſhould be certaine of the remiſſion & pardon of hys ſyns and iniquities, how many and great ſoeuer they be. Now great a benefit this is, onelyonly they know which hauehave felt the burthē of ſyn, which of all heauy thinges is the moſt heauye. Agayne, no man can cōmunicate with Chriſtes body and bloud, but the ſame muſt communicate with his ſpirite for Chriſtes body is no dead carcaſe. Now he that cōmunicateth with Chriſtes ſpirit, cōmunicateth as with holynes, righteouſnes, innocency, & immortalitie, and wyth all the merites of Chriſtes body: ſo doth he with God and all his glory, & with the Church, & all the good that euer it or any member of it had, hath, or ſhall hauehave: This is the cōmunion of Sainctus which we beleue ☞ Note though I apply thys thus: yet I woulde not yt any men ſhuld think that cōmunionē ſāctorum in the Creede is not ſet foorth there for the better explication of that which preceedeth it, namelye. what ye holy catholike Church i…in our Creede, which hath wayting on it remiſſion of ſynnes, reſurrection of the fleſh, and lyfe enerlaſting.
To the end that we ſhould be moſt aſſured and certayne of all theſe, Chriſt our Sauiour did inſtitute this his Supper, & therfore would hauehave vsus to vſe it. So that there is no man, I trow, which ſeeth not great cauſe of geuing thankes to God for this holy Sacrament of the Lord, wherby if we worthely receine it, we ought to be certayne that all our ſyns what ſoeuer they be, are pardoned clearly: that we are regenerate and borne agayne into a liuely hope, into an inheritaunce immortall, vnderiled, and which can neuer wither away: that bee are in the fellow ſhyp of God the Father, the Sonne, and the holy Ghoſt: that we are Gods Tenples, at one with God, and God at one with vsus: that we are mē bers of Chriſtes Church and felowes with the Sainctes in all felicity: that we are certayne of immortalitie in ſoule and body, & ſo of eternall lyfe, then whych thyng what can be more demaunded? Chriſt is ours, and we are Chriſtes, he dwelleth in vsus, and we in him. Oh happy eyes that ſee theſe things, and moſt happy hartes that feele them. My deare brethren, let vsus pray vntounto ye Lord to open our eyes to ſee theſe wō derfull thinges, to geue vsus fayth to feele them. Surely we ought no leſſe to bee aſſured of them now in the worthy receiuyng of this Sacrament, then we are aſſured of the exteriour ſymboles and Sacramentes. If an Angell from heauen ſhould come and tell you theſe things, then would you reioyce & be glad: And my deare hartes in the Lord, I euen now, though moſt vnwyrthy, am ſent of the Lord to tel you no leſſe, but that you worthely receiuing this Sacrament, ſhall receiue remiſſion of all your ſyns, or rather certainety that they are remitted, and that you are euen now Gods darlinges, Temples, and fellow inheritours of al the good that euer he hath, Wherefore ſee that you geue thankes vntounto the Lorde for this his great goodnes, & prayſe hys name for euer.
Oh, ſayth one, I cold be glad An obiection of …nworthy receiuyng.in very deede, and geue thankes from my very hart, if that I dyd worthely receiue thys ſacrament But (alas) I am a very greuous ſynner, & I feele in my ſelfe very little repentance and fayth, and therefore I am a frayde that I am vnworthy.
To the anſwering of thys obiection The aunſwar.I thinke it neceſſarye to ſpeake ſomthing of the worthy receiuing in this Sacrament, in as great breuity and playnes as I can. The Apoſtle wylleth al men to proue and examine themſelues before they eate of the bread, and drinke of the cup: for they that eate and drinke vnworthely, eate and drinke damnation. Therefore this probacion and examination is neceſſary. If men wyll try their golde and ſyluer, whether they be coper or no, is it not more neceſſary… that men ſhould trye their conſciences? Nowe howe this ſhould be, the Papiſts teach amyſſe in ſendyng vsus to their auriculer confeſſion, which is impoſ ſible. The true probacion and tryall of a Chriſtian con…cience conſiſteth altogether in faith and repentance. Faith hath reſpect to the doctrine and articles of our beliefe, repentance hath reſpect to maners & conuerſation. Concerning the former, I meane of faith, we may ſee the Apoſtle teacheth vsus. 2. Corint 11. Concerning the latter for our conuerſation, thoſe ſyns which are called commonly mortall or deadly are to be remoued. Theſe ſyns are diſcerned from other ſyns by the Apoſtle, Rom. 6. in ſaying: Let not ſyn raygne and beare aſwynge in your mortall bodies. For truly then wee ſynne deadly, when we geue ouer to ſynne, and let it hauehave the bridle at his liberty, when we ſtriue not agaynſtie, but allow it and conſent to it. How be it, if we ſtriue againſt it, if it diſpleaſe vsus, then trulye though ſynne be in vsus (for we ought to obey God without all reſiſtaunce or vnwillyngnes) yet our ſyns be not of thoſe ſyns which ſeperate vsus from God, but for Chriſtes ſake ſhall not be imputed vntounto vsus beleuing.
Therfore my dearely beloued, if that your ſynnes doo now diſpleaſe you, if you purpoſe vnfaynedly to be enemies to iyn in your ſelues and in others, as you may, during your whole lyfe, if you hope in Chriſt for pardon, if you beleue according to the holy ſcriptures and articles of the Chriſtiā fayth ſet forth in your Creede, if I ſay, you nowe truſt in Gods mercy through Chriſtes merites, if you repent, and earneſtly purpoſe vefore God to amende your lyfe, and to geue ouer yourſelues to ſerue the Lord in holynes and righteouſnes al the daies of your life, although before this preſent you hauehave moſt greuouſly ſynned. I publiſh vntounto you that you are worthy geſtes for this table, you ſhall be welcome to Chriſt, your ſyns ſhall be pardoned, you ſhall be endned with hys ſpirit, and ſo with communion with hym and the Father, & the whole Church of God, Chriſt wyll dwell in you, & you ſhall dwell in hym for euermore. Wherefore behaue your ſelues accordinglye wyth ioyfulnes and thankes geuing. Do you nowe appeare before the Lord: make cleane your houſes, & open the dores of your hartes by repentance and faith, that the Lord of hoſtes, the kyng of glory may enter in: and for euer hereafter beware of all ſuche thynges as myght diſpleaſe the eyes of hys Maieſty. Flie from ſyn as from a Toade, come away from popery and all Antichriſtian religion, be diligent in your vocations, be diligent & earneſt in prayer, harken to the voyce of God in hys word with reuerence, lyue worthys your profeſſion. Let your lyght in your lyfe ſo ſhine, that men may ſee your good workes, and glorify your father which is in heauen. As you hauehave beene darkenes, & followed the works of darknes, ſo now henceforth be light in the Lord, & hauehave ſociety with the workes of light. Now hath God renue… hys couenaunt with you, in Gods ſight now are you as cleane, and healed frō all your ſores of ſynnes. Go your wayes, ſyn no more, leſt a worſe thing happen vntounto you. See that your houſe beyng new ſwept, be furniſhed with godlines and vertue, and beware of idlenes, leſt the deuil come with ſeuen ſpirits worſe then himſelfe, and ſo take his lodging, and then your latter end wyll be worſe then the firſt.
God our Father, for the tender mercy and merites of hys ſoune, be mercyful vntounto vsus, forgeue vsus al our ſyns, and geue vsus his holy ſpirit, to purge, cleanſe, & ſanetify vsus, that we may bee holye in hys ſight through Chriſt, & that we now may be made ready & worthy to receiue thys holy Sacrament, with the fruits of the ſame to the full reioyning & ſtrengthening of our harts in the Lord. To whom be all honour & glory, world without ende.
Amen.
To God be all praiſe for euer.
Imprinted at London by Iohn Awdeley, and Iohn Wyght. The .xxx. of September. Anno Domini. 1574.
End of the text · John Bradford, Two Notable Sermons (1574)