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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

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 confuied by Edward Bulkley Doctor of Diuinitie Prou. 14.6 The scorner seeketh wisedome and findeth it not but knowledge is easie to him that will vnderstand LONDON Printed by Iohn Wolfe for George Bishop 1586. TO THE RIGHT honorable and my very good Lord and Lady Iohn Lord Saint Iohn Baron of Bletsoe and the Ladie Catherin his wife grace mercie and peace from God our father and Iesus Christ our Sauiour THat wise Philosopher Plato in an Epistle to Dyonisius King of Sicile Pag. 671. hath a wise saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is It is great safetie not to write but to learne for those that publish things in writing to the view of all do make themselues subiect to the sharpe censures of many Of whom some will finde fault with the matter and some with the manner of deliuering the same And surely I suppose there was neuer age more fertile then this in bringing forth malicious momouses that are more ready to carpe reprehend the well doings of others then any wayes to doe good themselues Yea there be many which by finding fault with other mens good and profitable labors seeke to procure to themselues an opinion and fame of fine wittes and singuler learning Therefore for that I haue bene vnwilling to be bitten with such Theons teeth and considering both the great abundance of bookes whereof in my iudgement a great number might wel be spared and the plenty of learned writers which this learned age doth yelde I not being ignorant of the measure of mine owne foote but wel discerning my smal myte from other mens great and many talentes haue thought good to follow Platoes safe counsaile in being rather a learner then a writer Insomuch that hitherto I neuer published any thing in print but one other sermon preached about 14. or 15. yeares past at Paules crosse the which that reuerend godly learned man of blessed memory M. Thomas Leauer not onely desired me but vpon my refusall and deniall vehemently adiured and charged me in the name of God for to penne and to print But that simple short sermon was so handled in printing aboue 60. foule faultes being committed in it such is the great and intollerable negligence of some printers which deserueth sharpe punishment that I haue bene euer since more moued to continue Platoes safe course of not writing but learning Notwithstanding whereas of late it pleased your Lordshippe to request me to preach at the ministration of the holy communion in your Church although you haue there placed a man indewed with good giftes who both is well able and also diligently doth discharge that deuty the which whē I had performed in such sort as God by his spirite inabled me it pleased your Ladyship to conceiue so good liking of it that first you sent and after your selfe spake vnto me to giue you the same in writing not onely for your own vse instruction but also for the reformation if it might please god to giue good successe thereunto of the vnsound iudgement of some whose well doing you greatly tender The which your godly request tending to so godly an end when I could with safety neither of conscience nor duty denie I haue labored although more willing to preach sixe sermons then penne one to satisfie your desire And for that there were others also at the same time which moued me to the same effect as your Ladiship did and were desirous to haue copies thereof whom without my ouer great trouble I could not content I haue by these causes bin vrged and by some men perswaded to let it passe in print Hoping that as it liked your Honors and the other godly hearers who acknowledged that they were greatly edefied confirmed in the true doctrine therein conteined by hearing of it so by the reading of it some may be more established in the truth and others if they will lay away preiudicate opinion and wilful affection according to the old law of the Athenians will equally and indifferently heare both parties may be reformed by it Aeschines cont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is very miserable and lamentable to see how stubburnly manie stand against the truth and euen wilfullie shut their eies from beholding the cleare light thereof Soe that they will neither heare the word of God preached nor reade godly and learned bookes published for their instruction Zachar. 7.11 Wherein they follow the steps of their forefathers who refused to hearken turned their backes and stopped their eares that they might not heare and hardened their hearts as an adamant that they might not heare the lawe and the words which the Lord of hostes sent in his spirite by the hands of the former Prophets Therefore great wrath hath comen from the Lord of hostes But of these men I will not further at this present speake onely I beseech God open their eyes that they may see the miserable estate wherein they stand and that at the length they may turne from darknesse to light Acts. 26. from the power of Satan vnto God that they may receiue inheritance among those that be sanctified by faith in Iesus Christ And to the end that this simple sermon may be a better meane and instrument for the instructing of such as be simply ignorant and not wilfully peruerse obstinate I haue inlarged the same more in penning then I did in preaching And haue added some discourses and sundrie testimonies of auncient fathers with places of popish and Ethnish writers which in preaching partly the shortnesse of time would not permit me to vtter partly of purpose I did omit This sermon I haue neither in preaching nor penning sought to beutifie with ornaments of words and eloquence which in these diuine heauenly matters is not so needfull but haue thought it sufficient for me to deliuer and set forth the plaine truth in a plaine and simple phrase being more desirous that it may lighten the minds and instruct the hearts of the hearers and readers of it with sound doctrine and substance of matter then tickle and delite their eares with a vaine sound or glittering shewe of wordes The which simple sermon such as it is for as much as your lordship requested me to preach it and your Ladyship moued me to write it I haue thought it most meete to offer and present it vnto your Honors as a true testimonie and token of my louing and dewtiful mind towards you for your great fauour shewed me and sundrie benefits bestowed vpon me And I humbly beseech your Honors that if you haue found and felt increase of knowledge in Gods holie truth and of true comfort by hearing this such other sermons preached as I am assured you haue that then

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