CHAP. XVI. Of the Lords supper.
BY that which we haue saide, of the com∣munion with Christ, and of the worde of the gospell, of the sacramentes in gene∣rall, and of Baptisme: may easilie be gathered what our faith is, concerning the Lordes Sup∣per.
I. The sacrament of the supper, is an instrument of the holie ghost, to helpe forvvard the communion with Christ, and with the church.
We beleeue that the sacrament of the sup∣per, is not onely a testimonie of our commu∣nion with Christ, and with his flesh and blood and with the whole church: but also an instru∣ment of the holie ghost to confirme & helpe foreward the same: the Apostle saying, the bread vvhich we breake, * is it not the communion of the Lords bodie? the breaking and the taking of the blessed bread, he calleth the communi∣on of the Lordes bodie: because they which eate with an actuall faith in the Lorde, doe ioyne in communion with the Lord, and with his flesh and blood: as also they that imbrace the word of the Apostles in faith, do receiue a communion with the Apostles, & that cōmu∣nion is with the father, and with his sonne Ie∣sus Christ.
II. A confirmation of the former opinion.
For as baptisme, is an instrument to begin this communion, because by it, wee are borne againe in Christ: so is the supperinstituted, to make perfect the same: because in it wee are fedd or nourished with the flesh and blood of Christ, that we may growe vp in him: as the A∣postle saith, * vve are all baptized into one bodie, and we all drinke, of one drinke into one spirite.
III. The increase of our communion with Christ, is the principall end of the Lords supper.
There are also other endes of the institutiō of the Lords supper: namely, that beeing ad∣monished both by the words & signes, which represent vnto vs Christs death, and his blood shedd for vs, we should reuerently esteeme of the benefite of our redemption: as the Apostle saith, As oft as yee shall eate of this bread, * yee showe the Lords death. And therefore the ende is, that we may be confirmed in the faith concerning remission of sinnes, we may be nourished into hope of a blessed resurrection, wee maye giue thanks to him for so great a benefite: we may be stirred vp to repentance, and lastly, we may openly before the whole congregation renue our couenant begunne with God. But sith all these things tend to this, that we may more & more be vnited to Christ, & be made one with him, and he more feelinglie liue in vs, and we in him, being now made flesh of his flesh, and bone of his bone: therfore we doubt not but the supper is principally instituted, for the in∣crease of this vniting and communion with Christ, wherein our saluation is made perfect and accomplished. Whereunto it also tendeth that bread and wine are the nourishments of the bodie: so as wee may hold it for most cer∣taine, the flesh and blood of Christ is the same in nourishing of our soules, & preseruing thē in life, that the bread and wine is to our bodies.
IV. The bread, why it is called the bodie of Christ.
Whereuppon we may also vnderstand, why Christ called this bread, his own body: name∣ly, not for that it is either properly his verie true bodie, or that there is any such body cō∣tained within it, or also that it is onely a bare signe of his bodie, broken and dead for vs: but that it is a sacrament, (for sacraments saith Augustine take vnto them the names of the things, whereof they be sacraments) and therefore an in∣strument also of the holie ghost, to communi∣cate vnto vs the true body of Christ, & to con∣firme vs in his communion. Like as for the same cause the Apostle also called baptisme, not the signe of regeneration, * but the vvashing water it self of regeneration: namely because that by this washing of water through the worde, as by a fitt instrument, Christ by the working power of his spirite doeth inwardly wash and cleanse vs, and begett vs a new.
V. The true and substantiall body of Christ is spo∣ken of the bread, but improperly, and figuratiuely.
Wherefore we doubt not, but in the words of the supper, the true and naturall bodie of Christ is spoken of the bread: especially sith it is added for expositions sake, which is giuen for you. So that it is most truely said that the bread is Christs bodie, euen that true bodie which was giuen for vs: but yet this is improperly & Page 125figuratiuely: sith in verie deede, the bread was not giuen for vs, but the verie bodie of Christ, whereof the bread is a sacrament.
VI. The bodie of Christ is not in the bread, reallie, and properlie.
Hereby we are also confirmed in this opini∣on: that as the bread is not properlie the verie bodie of Christ, but a sacrament thereof: so al∣so Christ is not in the bread, reallie and pro∣perly. For in sacraments, the thinges whereof they bee sacraments, are not really included, although they borrowe their names of the things, as in baptisme the matter is apparent and out of all question: in which no man saith that the blood of Christ, by which we are wa∣shed from sinne, or the verie regeneration it selfe is included, as also in the worde of the gospell, the thinges are not therein really in∣cluded which by it be declared. Nowe sacra∣ments be visible words. And Christ said not, my bodie is in this, that is, in the bread: but in a farre other manner of speach, as, This, that is, this bread is my bodie. Now if any wil say, that this is all one in sense: it will follow, if the bo∣die of Christ bee really in the bread, then the bread is really, properly, and substantially the bodie of Christ. And if this be impious to bee spoken, neither do wee thinke that the other can godlily be affirmed. Yet we denie not, but it is in it sacramentally, in that sense, that wee say remission of sinnes, and saluation and life Page 126is in the worde of the gospell, which it decla∣reth and offereth. But sith the common sorte haue vsed to drawe such manner of speaches to superstition, wee iudge that those speaches are altogether to bee foreborne and auoided, and the simple plaine phrases of the scriptures to be vsed.
VII. In the supper are giuen, not onely the signes, but also the things signified by them.
Now this is setled in vs, without all contro∣uersie: that although the bodie and blood of the Lord, are not, that is, do not existe in their owne substance and in verie deede and pro∣perly, in the bread and wine, but are in heauē: yet notwithstanding with the verie distributi∣on or giuing of the bread and wine, there is truely offered vnto all men the true flesh of Christ to be eaten, and his blood to be drunk: not simplie, but in as much, as his flesh was betraied vnto death for vs, & his blood shedd for the remission of our sinnes. For the words are manifest which Christ speaketh, in Iohn, of the eating his flesh, * and drinking his blood, if any man will haue life in him: and that which the Apostle saieth euē iumping with the words of Christ, He which eateth the bread and drinketh the Lords cupp vnworthilie, he is made guiltie of the (true) bo∣die and blood of the Lord. Neither doubt we, but Christ, as he plainely commaunded the bread to bee eaten: so also by adding immediatly This is my bodie, he closely commaunded tha Page 127to bee eaten, aswell as the bread, but yet each of them in a diuerse manneri
VIII. None but the faithfull doe truely eate Christs true flesh.
But albeit the flesh of Christ be offred vnto all, in the supper to be eaten: yet we beleeue that it is truely eaten of the faithfull only; both because they alone haue communion with Christ, and with his flesh and blood, and others haue not; neither by receiuing the bread are made partakers of him; and also because they alone haue the spirite of Christ, by vertue of whom onely, the flesh of Christ is truely com∣municated, yea and also because they alone doe bring true faith, without which, the same cannot bee truely receiued and eaten. For Christ giueth not his true bodie to bee truely and indeed eaten, but only to them, which do aswell beleeue that the same was betraied for them vnto death, and his blood shedd for re∣mission of their sinnes, as those wordes to bee true, This is my bodie.
IX. That hypocrites eate Christs bodie sacra∣mentallie.
By the way we denie not, but hypocrits also lacking the true and iustifying faith, in recei∣uing and eating the breade, as a sacrament of the Lords bodie: may be said to eate the very true bodie of Christ also, namely sacramental∣ly, not truely and indeed: Euen as the Apostle Page 128saith al the Corinthians, * which were baptized with water, were sanctified & iustified, namely sacramentally, as is aboue said: though not all of them were truely made such.
X. There bee three kinds of men that eate, and therefore diuerse sorts of eating.
Thence also we learne, that there are three kindes of men which may be called into que∣stion, whether they eate the flesh of Christ, or eate it not. The first, is of such as receiue the bread, as common meate, and not as a sacra∣ment: They eate not the true bodie of Christ in any respect, and are the true Capernaites, & their eating is meere carnall. And others of the contrarie side, receiue not the bread (yet not vpon contempt) but onely beleeue in the gospell: and their eating is meere spirituall. Lastly there are others, who not contenting themselues onely with faith in the gospell, do also receiue the bread: not simplie, as the first sorte, as bare bread: but as a sacrament of the Lords bodie. Whereuppon it comes to passe that they are said, to take and eate sacramen∣tally. But sith this may bee done aswell of the the godly and faithfull, as also of vngodly hy∣pocrites, (yet in a diuerse manner; of the one sort by faith, of the other without true faith:) therefore we also say that the vngodly hypo∣crites do eate it onely sacramentally, but the faithful, do eate it both sacramētally & truely and spiritually, and therefore to saluation.
XI. The true body of Christ is eaten onely by faith.
Seing then, wee say that the true bodie of Christ is reccaued onely of the faithfull, both sacramentally, and also truely: we meane that it is eaten, not with the mouth of the body, but the mouth of the minde and with a heart in∣dued with faith: & that by meanes of the ho∣lie ghost, which worketh in vs, and applieth whole Christ vnto vs. For it is the meate of the minde (saith Cyprian) not of the bellie. And, * The flesh profiteth nothing (as Christ saith, and Augu∣stine expoundeth) but it is the spirit which quick∣neth. And the Apostle teacheth, * By one spirit we are all baptized into one bodie, and haue bin all made to drinke into one spirite. And if that all true con∣iūction with Christ be through the holy ghost, though he with his bodie do remaine in hea∣uen, and we vpon the earth: it followeth, that this eating must bee after the same sorte. For what else is it to eate, then to receiue & vnite vnto thee meate for the nourishment of that part, to which it is ordained, after a due sort? But the flesh of Christ (as hath beene said) is food of the minde, not of the bellie. Neither vndoubtedly, is the flesh of Christ otherwise eaten, then in respect that it was killed for vs, and made bloodlesse, as the words do sound, and the breaking of the bread doth represent; and that truely also, euen as the passeouer, and all the sacrifices were eaten. But now his body liueth, and can not bee without blood: as at Page 130the first supper it was neither without blood, nor dead. And therefore wee cannot without sacriledge affirme, that it passeth properly & that by the mouth into our bodies. And to what ende also, as the sacrament of bread is giuē without wine, & the wine without bread: so in the supper, the bodie is giuen without blood, and the blood seuerally without the bodie: but that wee might know, that these his owne substances, as they are properly in hea∣uen, doe not passe through our mouthes, but are receiued onely by a faithfull remēbrance, effectually stirred vp by the holy ghost? For this did the Lord himselfe require, saying, doe this in remembrance of me: and in saying, This is my bodie which is giuen for you. For in speaking thus, he required in them faith, whereby they might beleeue this. and beleeuing might eate: that is, might apply it vnto themselues for the food and life of their soules. Wherefore wee hold assuredly, that they eate the flesh of Christ truely, and not by an imagination: who, be∣leeuing that it was giuen vnto death, for the cleansing of their sinnes, doe with a faithfull minde imbrace the same for such a sacrifice, & applie it vnto themselues. And they which thus eate the bodie of Christ as dead, wee doubt not, but they are more and more ioyned to the now liuing & quickning bodie of him, accor∣ding to his owne promise: * who first said, He which eateth my flesh, and afterward added, abi∣deth in me, and I in him.
XII. The opinion of the corporall eating, to be reie∣cted, as vaine and vnproffitable.
Moreouer sith this manner of eating the flesh of Christ, namely, by faith, is both sure, and profitable to saluation: And the other, namely of eating it with the bodilie mouth, cannot be prooued out of the holy scripturs: and admit that somewhat might probably be alleadged for it, yet it is not necessarie, nor cā any thing at all profite the soule, but bringeth with it into the church many mischiefes, mon∣strous herisies, idolatries, stirres, schismes, dis∣solution of congregations: yea, makes christi∣an religion to be a scorne and derision to infi∣dells: we therefore beleeue, that piety willeth al of vs, contenting our selues with that kinde of eating, which in the supper is made by faith and by the spirite, wee should not regard the other kinde, but bidding it farewel, we should reuerently imbrace brotherly charitie, and peace, to which ende also the supper was insti∣tuted. Nether indeed cā the vse of those kinde of speaches be suffred in any other sense: then in this, as we vse to saye, that what we vnder∣stand by hearing the words with our eares, the same we learne by our eares. But to bring in phrases not vsed in the scriptures, especiallie such as bee not onely vnprofitable, but also pernitious & hurtfull, wee thinke it altogether vnlawfull.
XIII. That there is a true presence of Christ in the supper: but it is spirituall.
Now by this which we haue saide, both of the true vnion, and the true eating: it may ea∣silie be seene, what wee ought to beleeue of the true presence. Wee hold therefore, that if we be truely and indeed vnited with Christ, & so with his flesh and blood: and, if we truely eate his flesh and drinke his blood: then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him, and do eare his flesh and drinke his blood. For what can be more pre∣sent to thee, then that which thou eatest and drinkest? and to which, thou in thine owne sub∣stance art coupled, and from which, as from thy head, life and motion is imparted to thee as into a member?
XIV. Such as the vnion and eating is, such is the presence, namely spirituall.
But as both the vnion, and the eating are made by the spirite and by faith: so also wee beleeue, and haue beene taught, that the pre∣sence is no other then spirituall, and is in men that are indued with the spirite of god, & with faith: and therefore that this kinde of presence cannot bee letted by any distance of place, though neuer so great.
XV. A thing is present, or absent, so farre forth as the same is perceiued or not perceiued.
For neither the neerenesse nor the farnesse of the places, maketh a thing to be present or absent, but the participation or not participa∣tion of the same thing. The sunne, though it be verie farre distant from vs, yet it is said to bee present; and it is truely said to be in our eyes, when as we are made partakers of it: Againe it is absent, whē as either ouershadowed with cloudes, * or gone into the other hemispheare we cannot see it: To a man starke blinde, the light thereof is neuer present, though it shine euen into his eyes: as likewise excellent mu∣sicke to one that is deafe: or the sweetenes of an oration, to an vnlearned man. God is also said to be farre from the vngodlie, because he is not perceiued of them by faith: whenas notwithstanding in his owne essence, he is not farre from any of vs. For in him wee liue and are mooued, and haue our being. Therefore so farre forth as a thing is perceiued or not perceiued of vs, either by the naturall part or by the sen∣ses, or by the minde, or any other waye: so far also is it said to be present or absent.
XVI. VVhat kindes of presence we denie, and vvhat kindes we graunt.
Wherefore albeit we disallow, that the sub∣stance of the bread being changed, or wasted into nothing, there should succeede in place Page 134thereof, the true flesh of Christ, and that so to bee present vnto vs, that vnder the accidents of bread should lie hidden the true substance of Christs bodie; and albeit we also denie the flesh of Christ to be really and in it owne sub∣stance, present in the bread, which bread hath no other vnion with his flesh but the sacra∣mentall vnion, which is made by a misticall relation; and albeit, wee also gainsaye, that he is present to the wicked, which haue not that spirituall communion with him, nor can bee said truely to eate his flesh; And albeit we doe not graunt such a presence of Christs bodie, namely that he is now present with the faith∣ful vpon earth in the time of the supper, visibly to bee seene of them, as he was in the first sup∣per present at the table, visibly to be seene of his Apostles (for this doth plainely disagree not onely frō the nature of the body of Christ, but also frō the scripture it selfe) but do graūt that he is present with them onely in an vnui∣sible manner, and such a manner as is not to be perceaued by our senses; Lastly albeit wee detest that presence, wherein some doe faine the flesh of Christ really & in it owne substāce to be euerie where: yet wee beleeue and ac∣knowledge such a presence, as is no lesse essen∣tiall, for the things which are truely present vn∣to vs (seing we are indeed made partakers of them) then spirituall for the manner, where∣in they are made present, and are truely com∣municated vnto vs. Yea wee also doe little Page 135doubt, but the flesh of Christ is present in the bread, and his blood in the wine: but after no other sort, then as wee vse to say, that what so is declared and offred in the word of the gos∣pell, the same is present and is contained in the word: sith euen the sacraments are visible words, and euerie thing that is signified, is (in some sorte) in the signe thereof, and is giuen with it.
XVII. The presence of Christs bodie in the supper, de∣pends not vppon vbiquitie, but vppon Christs wordes.
Whereupon it is euident that the presence of Christs bodie in the supper dependeth, not vpon vbiquity (or being in all places at once) as some haue dreamed, but vppon the verie words of Christ, working in vs, to whome he is made present by the holy ghost. For if the Apostles had eaten the bread, receiued at the hand of Christ, and had not heard, and by faith vnderstood those his words, (This is my body:) doubtlesse they had then nether receiued nor eaten any other thing, then bread. So that to the confirming of their reall presence in the bread that monstrous opinion, and odious to God and his whole church, concerning vbi∣quity, can nothing help them: drawne indeed out of their scholasticall distinctions, but yet cleane against the iudgement of the schoole∣men themselues. And this is our faith and con∣fession, of the true communion, of the true Page 136eating, and of the true presence of Christes bodie.
XVIII. What rites are to bee vsed in the celebration of the Lords supper.
Concerning rites and ceremonies in the celebration of the Lords supper we say onely this, that those are principally to bee allowed of, which come neerest to the Apostolicall simplicitie.
