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book_n	church_n	father_n	scripture_n	3,046	5	5.5888	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17146	A sermon preached the 30. of Ianuary last at Bletsoe, before the Lord Saint-Iohn and others concerning the doctrine of the sacrament of Christes body and blood, vvherein the truth is confirmed and the errors thereof confuted, by Edward Bulkley doctor of diuinitie.	Bulkley, Edward, d. 1621?	1586 (1586)	STC 4027; ESTC S109470	40,435	102

c. 1. Cor. 11.25 I would aske of these men that grate so earnestly vpon the letter and vrge so eagerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whether the cup that is made either of siluer gold or wood for by the way as Bonifacius the martyr sometime said B. Rhenanus in Annotat. in Tertull de Corona militis In old times we had wooden Chalices and golden priests but in these dayes we haue golden Chalices and wooden priests be the new Testament No no say they by the cuppe is ment by a figure the thing in the cup. Thus they that haue cried out against figures and figuratiue speeches in the sacramēt and haue scornefully called such as haue vsed them figurators M. Anto. Constantius fol 2. c. tibi saepe are now forced to flée to a figure to forsake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. the expresse words and by the cuppe to vnderstand the thing contained in the cuppe But to graunt them this what is in the cup wine say we blood say they Now to grant them this their owne assertion for disputation sake I will aske them whether blood be the new Testament I suppose they cānot with any forehead or face say that blood is the new Testamēt for what is the new Testament but the new leage couenant which God maketh with vs in Christ Iesus as it is set forth in Ieremie and the Epistle to the Hebrewes in these words Hierem. 31.31 Hebr. 8.10 This is the Testament that I will make with the house of Israel after those dayes saith the Lord I wil put my Lawes in their minde and in their heart I will write them and I wil be their God and they shal be my people I wil be merciful vnto their vnrighteousnesse and I will remember their sinnes and their iniquities no more This promise of mercy is the new Testament And therfore neither wine nor blood is properly the new Testament but a Sacrament a holy signe and seale of the new Testament confirmed vnto vs in the blood not of Oxen or Goats but of Iesus Christ the sonne of God Whereupon I thus reason with the Papists as the Cuppe or that in the cuppe is the new testament so is the bread the body of Christ but neither the cuppe nor the thing in the cuppe is properly the new Testament but a holy signe and Sacrament of the new testament So the bread is not properly the body of Christ but a holy signe and pledge of his body offred vpon the crosse for vs. And this phrase of speach in attributing to the Sacrament the name of the thing whereof it is a sacrament which séemeth so rough in these fine mens mouthes both the spirite of God in the holy scriptures we in our common talke vse to giue too bare naked signes which do not exhibite as sacramēts do the thing signified but barely signifie the same as in the example before alledged by S. Augustine Genes 41.26 the seuen thinne eares of corne and the seuen leane kine are said to be seuen yeares when as they did but onely barely signifie the seuen yeares of famine which were to come Genes 40.11 So also Ioseph saith of the thrée branches of the vine and of the thrée white baskets the thrée braunches be thrée dayes and the thrée white baskets be thrée dayes 16. when they did but onely signifie the thrée dayes wherein the butler should be restored and the baker hanged So S. Paul calleth the wiues vaile or couering of her head 1. Cor. 11.10 her power being but a bare signe of her husbandes power ouer her and many such other examples might be alledged out of the scriptures but these shal suffice In our common speach we vse to call bare pictures by the names of those persons whereof they be pictures Alluding to the pictures which hang in my lord S. Iohns great Chamber So we say this is king Henry the seuenth this is king Henrie the eight this is Francis the french king this is the Lord Cromwal and yet those pictures be not those personages but only and barely represent them Now if we vse to speak thus of pictures which be but bare signes of men and do but only represent the formes shapes of thē How much more may we so speake of this Sacrament and call it the body and blood of Christ being not a bare signe representation thereof but an instrument of Gods grace whereby the bodie and blood of Christ is truly offered to all and effectually receiued of the faithfull children of God to nourish and comfort their soules Yea moreouer the very prophane Poets haue vsed this phrase of spéech as Virgil saith faliere dextras for to breake promise where by Dextras the right hands he meaneth promises made by giuing the right hand Iliad 3. So Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Herolds brought from the citie the faithfull othes of the gods two lambs pleasant wine the fruite of the earth And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibidem post i. but the gorgeous Harolds brought forth the faithful othes of the gods In which places by the faithful othes are ment the lambs and wine which they slew and powred out in confirmation of those promises made touching the combate betwéene Menelaus and Paris and so Eustathius vnderstanding it expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful othes that is the sacrifices Where we sée that the external sacrifices the lambes slaine and wine powred out to confirme those othes that they which did not performe them might be slaine and their blood braines powred out as those lambes and wine were are called the othes themselues These places to this end only I alledge to shew vs that it should not séeme so straunge a thing to attribute to the outward signe and Sacrament the name of that thing wherof it is a sacrament and for the confirming whereof vnto vs it is ordained and vsed But that this exposition of mine or rather of God himselfe as hath béene proued by many places and reasons out of the scripture may plainly appeare to agrée with the doctrine of the auncient and godly fathers of the Church I will set downe some places out of their bookes to be as witnesses to giue testimony to the truth of this doctrine Tertullian saith Lib. 4. aduers Marcionem Christ professing that he did greatly couet to eat the passeouer as his owne for it were vnméete that God should couet that which were an others taking the bread and distributing it to his disciples made it his bodie saying this is my bodie that is to say a figure of my bodie but it should be no figure vnlesse Christs bodie were a true bodie for a vaine or void thing such as is a ghost cannot haue a figure Phantasma Héere Tertullian expoundeth these words This is my body by this that is figure of

vnderstand that which I haue spoken You shall not eate this bodie which you sée nor drinke that blood which they shall shead that crucifie mée I commend vnto you a certaine sacrament which being spiritually vnderstood shall quicken you For although it must of necessity be visiblie celebrated yet it must inuisibly be vnderstood Iustinus Martyr saith Iustinus Apol. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 162. that the substance of the sacrament is turned into vs and that thereby our flesh and blood is nourished But it were a great absurdity to say that our flesh and blood is nourished of Christs bodie and blood conuerted into them Therefore it is bread wine which be turned into vs and whereby we are nourished By these places that I alledge no more it is as cleare as the sunne that the godly fathers did nothing at all doubt of this our doctrin but were of this iudgement that the substance of bread and wine remaine still in the sacrament Now it followeth that I shew that this doctrine of the Papists is contrary to the nature of a sacrament the which sufficiently appeareth by that which is before declared for I shewed that a sacramēt consisteth of two things an earthly and an heauenly the signe the thing signified and that there must be a similitude and agréement betwéene these two or else as I alledged out of Augustine it can be no sacrament Epis 13. for as bread and wine féede strengthen and comfort mans heart and bodie so Christs bodie and blood féed strengthen and comfort our soules Now if there be no bread nor wine then it cannot féede strengthen and comfort vs and then it hath no similitude and agréement with Christs bodie and blood and so by consequent according to Augustines iudgement it is no sacrament And thus the Papists striuing through blinde ignorance to take bread and wine from the sacrament do indéede take away the sacrament it self and so haue nothing but an Idole of their owne Now it remaineth that I proue it to be contrarie to the iudgement of our senses the which néedeth no proofe for who knoweth not that to the eie it is bread and wine to the taste it is breade and wine to the féeling and smelling it is breade and wine and not the body blood of Christ Therefore I conclude that it is bread wine But here me thinke I heare some Papists exclaiming and saying phy for shame that you should vse such Arguments to measure these mysteries by the externall iudgement of our senses I answere that I am nothing at al ashamed of this argument séeing that the best disputer that euer was in the world and that most mightily maintained the truth and confounded his aduersaries vsed the same which was neither Chrisippus nor Aristotle but Iesus Christ the son of God for when he appeared after his resurrection to his disciples and they were abashed affraid Luke 24 37. Ioh. 20 2● supposing they had séene a spirit he said vnto them why are ye troubled wherefore do doubts arise in your hearts 17. behold my hands my féete for it is I my self Handle me and see for a spirit hath not flesh and bones as yee sée me haue Here we sée that our sauiour proueth by séeing and handling his bodie to be no spirit but a true bodie The same reason doth Tertullian vse against that monster Martion of whom I before spake his words be these Hic primum manus ei iniectas animaduertens Lib. 4. adue●● Martionem necesse habeo iam de substantia eius corporali prefinire quòd non possit phantasma credi qui contactum quidem violentia plenum detentus captus ad precipitium vsque protractus admisserit i. I considering that heere first hands were laid vpon him Christ I must of necessitie determine of his Corporall substance Luk. 4. that he cannot bée thought to be a spirit or ghost who being detained and kept and brought euen vnto the steypie place suffered himselfe so violently to be handled and to that purpose immediatly after alledgeth a verse of Lucretius Tangere enim tangi nisi corpus nulla potest res i. Nothing can touch and be touched but a bodie Therfore either our sauiour Christ and Tertullian vsed a reason that hath no reason which I trust our aduersaries will not say or else our reason is verie strong that trie it by touching séeing tasting and it will appeare to be bread And so much the stronger is this reasō for that our said aduersaries cānot shew one example in all the scriptures where one substance by Gods mighty power being changed into an other there was not also an outward change of the qualities and properties thereof to be deserued by the outward senses As when Moses rodde was chaunged into a serpent Exod. 4.3 it was not onely in substance but also in externall shew a serpent so that Moses for feare fled from it Exod. 7.21 When the water in Egypt was turned into blood it was blood not onely in substance but also in external appearance to the eye tast so that the Egyptians could not drinke of it Iohn 2.9 When our sauiour Christ had in Cana of Galile turned the water into wine the gouernour of the feast as soone as he tasted it perceiued it to be verie good wine And therefore this should séeme to be very straunge that here should be such a chaunge or transubstantiation as they terme it of one thing into another and no alteration of any outward qualities to be discerned by the iudgement of the senses This were contrarie to Gods working in all other myracles So that it is hereby euident that this is no such myracle as they imagine as also Augustine flatly affirmeth in his third Booke and 10. Chapt. of the Trinitie Aug. de mirab●● libus Script And the same Augustine writing a particuler booke of all the myracles in the scriptures maketh no mention at all hereof by these reasons before alledged it doth I trust plainely appeare that the substance of bread wine in the sacrament do remaine and continue well then say the Papists it is but bread and we may receiue it as onely a péece of bread Nay not so we teach and beléeue Iustinus Apog 2 Ireneus lib. 4. cap. 34. that it is not to compted nor receiued as common bread and wine but a sacrament of Iesus Christ a seale of Gods promises yea and an effectual instrument of Gods grace whereby Iesus Christ with his righteousnes and al other benefits of his passion is offred vnto vs. And to make this matter more plaine by an example euen as the Queenes maiesties seale ioyned to her Letters pattents is in substance waxe stil but yet not to be reputed as commō waxe but to be reuerenced as her maiesties seale and it and the said Letters pattents to the which it is ioyned carry a power