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word_n	blood_n	body_n	consecration_n	6,066	5	10.8852	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

institute this Sacrament Now to the second What the Sacrament is If we shall aske our eyes our 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 or vnprofitable vnto 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 thing 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 of 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 vs 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 onely 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 met 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. As 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 the 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. Secondly 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 haue 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 haue the vse of my bookes The 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. 10 and one bread c. So that as it appeareth the Sacrament not to be in the 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 Yea 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

same spirit which they had then wold they neuer haue 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 haue 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 As before therefore I haue spoken Christs presence in the Supper I would wish that this Sacrament should bee esteemed and called of vs 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 onely 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 giue 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 indéed 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 vpon vs 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 giue occasion to Idolatrie and confirme it Therefore Woe vnto them that preach not There be two euils about the Sacraments which to auoyde the holy Ghost hath taught vs. For least we should with the Papists think Christs body present in or with the bread really naturally and corporally to be receiued which our bodily mouth where there 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 onely 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 haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lord bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christs body Another 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 giue vs 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 haue it as saith Peter till Christs comming to iudgment except wee would denie the humanity of Christ and the verity of mans nature in 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 We 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 onely 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 Grace 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 vnto them and they in like manner vnto vs. And therefore the lying lippes which both belye the 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 vs 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 vs 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 haue such a presence of 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 vs. Againe that we obtaine by it a celestiall life or a life with God moreouer that by Faith and in Spirit wee receiue not onely 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 and 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 onely 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 vs 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 Augustine 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 vpon 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 the Scriptures which is offered in the Sacrament so that no lesse is Christs body and bloud offered by the Scriptures then by the Sacraments Vpon 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 vpon the same Psalme he saith plainely that Christs flesh 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 haue 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 word 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 vs then by his word preached or heard For there I meane in the word he hath an entrance into our hearts but onely 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 receiue 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 haue 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 vs. But heere let vs 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 Christ 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 vs that as God would haue 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 teacheth Christ himselfe saying Broken for you Shed for your sinnes and for the sins of many Here now then we haue 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 Sathans subtilties and the custome of sinne that we make sinne a thing of nothing God open our eyes in time and giue vs repentance which wee sée this Sacrament doth as it were enforce vs vnto 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 loue towards vs. For what a mercie is this that God would for man beeing lost through his wilfull sinnes be content yea desirous to giue his owne onely Sonne The Image of his substance the brightnesse of his glorie being in his own bosome to be made man for vs that we men by him might be as it were made Gods What a mercie is this that God the Father should so tender vs that he would make this his Sonne being equall with him in diuinitie a mortall man for vs that wee might bee made immortall by him What a kindnesse is this that the Almighty Lord should send to vs 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 onely beloued Sonne for vs creatures to be not onely 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 vs What a mercy is this that GOD will rayse vp this his Sonne CHRIST not onely to iustifie and regenerate vs but also in his person to demonstrate vnto vs our state which wee shall haue for in his comming we shall be like vnto 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 vs to leade our captiuitie captiue to appeare before him alwaies praying for vs 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 loue 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 of all the world became a seruant to vs all hee being immortall would become mortall miserable and taste of all Gods curses yea euen of hell it selfe for vs. His bloud was nothing too deare his life nothing considered to bring vs from death to life But this his loue 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 haue you to couple to that terror and feare true faith by which ye might be assuredly perswaded of Gods mercie towards you and Christs loue though all things else preached the contrary Do euery 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 the eternal Father embracing you Christ calleth clippeth you must louingly making himselfe one 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 vnto 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 haue 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 vs and we in him God giue vs faith in the vse of this Sacrament to receiue Christ as he giueth vs hands to receiue the element simbole and visible Sacrament God grant vs not to prepare our féeth and belly as Saint Augustine saith but rather of his mercy he prepare and giue vs 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 vs 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 loue and of his kindnesse Therefore to the end these two things might be something