03.04. On the Lord's Supper.

ON THE LORD’S SUPPER.

1. The Sacrament of the Supper of Christ instituted to testify that our souls are not only once made alive, but continually kept and nourished by Christ as by food. — After that God hath once received us into his family, and not only to take us as his servants, but as his children; that he may fulfill the office of a most good father, and careful for his issue, he taketh also upon him to nourish us throughout the whole course of our life. And not contented therewith, it pleased him by a pledge given, to assure us of this continual liberality. To this end, therefore, he hath given his church another sacrament by the hand of his only begotten Son, namely, a spiritual banquet, wherein Christ testifieth himself to be the quickening bread, wherewith our souls are fed to true and blessed immortality. But forasmuch as the knowledge of so great a mystery is very necessary, and according to the greatness thereof, requireth a diligent declaration; and Satan, that ho might bereave the church of this inestimable treasure, hath long ago spread mists, and since that time darkness, to obscure the light of it, and then hath stirred strifes and battles, that might estrange the minds of the simple from tasting of this holy food. After giving a summary adapted to the capacity of the unlearned, I will undo those knots wherewith Satan hath endeavored to snare the world. First, bread and wine are signs, which represent unto us the invisible food which we receive of the flesh and blood of Christ. For, as in baptism, God again begetting us, doth graff us into the fellowship of his church, and by adoption doth make us his own; so we have said that he performeth the office of a provident father of household in this, that he continually ministereth us meat, that he sustaineth and preserveth us in that life whereunto he hath by his word begotten us. Now, the only meat of our soul is Christ, and therefore the heavenly Father calleth us to him, that being refreshed with common partaking of him, we may from time to time gather lively force, until we attain to heavenly immortality. But forasmuch as this mystery of the secret uniting of Christ with the godly is by nature impossible to be comprehended, he giveth the figure and image thereof in visible signs most fit for our small capacity; yea, as it were by earnest and tokens given, he maketh it so assured unto us as if it were seen with our eyes, because this so familiar a similitude entereth even to the grossest minds, that souls are so fed with Christ, as bread and wine do sustain the bodily life. Now, therefore, we have it declared to what end this mystical blessing tendeth, namely, to assure us, that the body of the Lord was so once oflfered for us, that we now eat it, and in eating it, do feel in us the effectual working of that only sacri6ce that his blood was so once shed for us, that it is unto us continual drink. And so sound the words of the promise there adjoined, — “Take eat, this is my body, which is delivered for you." The body, therefore, which was once offered up for our salvation, we are commanded to take and eat; that when we see ourselves to be made partakers of this, we may certainly determine, that the power of his death, which bringeth life, shall be effectual in ns.

Whereupon, also, he calleth the cup the covenant in his blood. For after a certain manner it reneweth, or rather continueth, the covenant which he hath once established with his blood, so much as pertaineth to the confirming of our faith, so oft as he reacheth unto us that holy blood to be tasted of. Matthew 26:26, and Mark 14:22; Luke 22:19; 1 Corinthians 11:24.

2. The exchange which Christ hath made by taking that upon him which was ours, and communicating that which is His to us, confirmed by this sacrament. A great fruit, verily, of affiance and sweetness may godly souls gather of this sacrament, because they have a witness, that we are grown together into one body with Christ, so that whatsoever is his we may calf ours. Hereupon followeth, that we may boldly promise unto ourselves that everlasting life is ours, whereof he is heir; and that the kingdom of heaven, whereunto he is now entered, can no more fall away from us than from him: again, that we cannot now be condemned for our sins, from the guiltiness whereof he hath acquitted us, when he willed them to be imputed to himself as if they w-ere his own. This is the marvelous exchange, which of his immeasurable bountifulness he hath made with us; that he being made with us the Son of Man, hath made us with him the sons of God; that by his coming down into earth, he hath made for us a way to go up into heaven; that putting upon him our mortality, he hath given us his immortality; that taking on him our weakness, he hath strengthened us with his power; that taking our poverty to himself, he hath conveyed his riches to us; that taking to him the weight of our unrighteousness, wherewith we were oppressed, he hath clothed us with his righteousness.

3. Christ truly given and made ours in this sacrament, the whole pith whereof in a manner standeth herein, that for us the body and blood of Christ were offered, which we receive represented under bread and wine to teach that they are to the soul the same which these visible creatures are to the body. — Of all these things we have so full a witnessing in this sacrament, that we must certainly determine, that Christ is truly given us, as if Christ himself were set present before our eyes, and handled with our hands. For this word can neither lie to us, nor mock us. Take, eat, drink, this is my body, which is delivered for you, this is the blood which is into the forgiveness of sins. Whereas he commandeth to take, he signifieth that it is ours. Whereas he commandeth to eat, he signifieth that he is made one substance with us. Whereas he saith of the body that it is delivered for us, of the blood that is shed for us, therein he teacheth that both are not so much his as ours; because he took and laid away both, not for his behoof, but to our salvation. And truly it is to be diligently marked, that the chief, and in a manner, whole pith of the sacrament standeth in these words, — Which is delivered for you, which is shed for you. For otherwise it should not much profit us, that the body and blood of our Lord are now distributed, unless they had been once given forth for our redemption and salvation. Therefore, they are represented under bread and wine, that we should learn that they are not only ours, but also ordained for the nourishment of spiritual life. This is it that we before said, that from the corporal things which are showed forth in the sacraments, we are by a certain proportional relation guided to spiritual things. So when bread is given us for a sign of the body of Christ, we ought thereby to conceive this similitude; as bread nourisheth, sustaineth and maintaineth the life of our body, so the body of Christ is the only meat to quicken and give life to our soul. When we see wine set forth for a sign of his blood, we must call to mind what uses wine is of to the body, that we may consider that the same are brought to us spiritually by the blood of Christ; those uses are to cherish, to refresh, to strengthen, to make merry. For if we sufficiently weigh, what the delivering of this holy body, what the shedding of this holy blood, hath profited us, we shall plainly perceive that these things which are spoken of bread and wine, according to such proportional relation, do very well accord with them toward us, when they are communicated unto us.

4. The highest consideration in this Sacrament is of the promise whereby Christ hath testified his flesh to he meat, and his blood to he drink indeed. — Therefore the chief parts of the sacrament are not simply and without higher consideration, to reach to us the body of Christ; but rather that same promise, whereby he testifieth that his flesh is verily meat, and his blood is drink, with which we are fed into eternal life; whereby he affirmeth himself to be the bread of life, of which whosoever eateth, he shall live for ever; to seal, I say, and confirm that promise; and for bringing the same to pass, to send us to the cross of Christ, where that promise hath been truly performed, and in all points fulfilled. For we do not well and healthfully eat Christ as crucified, but when we do, with lively feeling, conceive the effectualness of his death. For whereas he calleth himself the bread of life, he doth not borrow the name of the sacrament, as some do wrongfully expound it; but because he was given as such of the Father, and performed himself such, when, being made partaker of. our human mortality, he made us partners of his divine immortality; when, offering himself for sacrifice, he took our accursedness upon himself, that he might fill us with blessing; when, with his death, he devoured and swallowed up death; when, in his resurrection, he raised up this our corruptible flesh, which lie had put on, to glory and incorruption.

5. The Sacrament maketh not Christ to be the bread of life but testifieth unto us that he is so to such as receive him in the due estimation of those mysteries whereby he is received, to receive him to eat his flesh and to drink his blood, an effect of belief, and a thing to be distinguished from faith. — It remaineth that by application all these blessings may come to us. That is done, both by the Gospel, and more clearly by the holy supper, where both he offereth himself to us with all his good things, and we receive him by faith. Wherefore the sacrament maketh not that Christ first beginneth to be the bread of life; but when it bringeth into remembrance that he was made the bread of life, which we continually eat, and when it giveth unto us the taste and savor of that bread, then it maketh us to feel the strength of that bread. For it promiseth us, that whatsoever Christ did or suffered, the same was done to give life to us. Then, that this giving of life is everlasting, by which we may without end be nourished, sustained, and preserved in life. For as Christ should not have been to us the bread of life, unless he had been born and had died for us, unless he had risen again for us; so now he should not be the same unless the effectualness and fruit of his birth, death, and resurrection, were an everlasting and immortal thing. All which Christ hath very well expressed in these words. “ The bread which I will give, is my flesh, which I will give for the life of the world." By which words, without doubt, he signifieth that his body should therefore be to us for bread, to the spiritual life of the soul, because it should be given forth to death for our salvation; and that it is delivered to us to eat of it, when, by faith, he maketh us partakers of it. Once, therefore, he gave it that he might be made bread, when he gave forth himself to be crucified for the redemption of the world; daily he giveth it, when, by the word of the Gospel, he offereth it to us to be received, so far as" it was crucified; where he sealeth that deliverance with the holy mystery of the supper; where he inwardly fulfilleth that which he outwardly betokeneth. Now herein we must beware of two faults, lest doing too much in abasing the signs, we seem to pluck them from their mysteries to which they are in a manner fast knit; or that being immeasurable in advancing the same, we seem, in the meantime, somewhat to darken the mysteries themselves. That Christ is the bread of life, wherewith the faithful are nourished into eternal salvation, there is no man but granteth, unless he be altogether without religion. But this point is not likewise agreed upon among all men, what is the manner of partaking of him. For there be that in one word define, that to eat the flesh of Christ and to drink his blood, is nothing else but to believe in Christ himself. But I think that Christ meant some more certain and higher thing, in that notable sermon where he commendeth to us the eating of his flesh, namely, that we are quickened by the true partaking of him; which, also, he therefore expressed by the words of eating and drinking, lest any man should think that the life which we receive of him is conceived by bare knowledge only. For as not the sight but the eating of bread sufficeth the body for nourishment, so it behoveth that the soul be truly and thoroughly made partaker of Christ, that by the power of him it may be quickened into a spiritual life. But, in the meantime, we confess that there is no other eating but of faith, as there can no other be imagined. But this is the difference between my words and theirs, that with them to eat is only to believe; but I say that the flesh of Christ is eaten with believing, because by faith he is made ours, and I say that eating is the fruit and effect of faith. Or, if you will have it plainer, with them eating is faith; and I think it rather to follow faith. In words verily the difference is but small; but in the thing itself pot small. For though the apostle teacheth that Christ dwelleth in our hearts by faith, Ephesians 3:17, yet no man will expound this dwelling to be faith; but all men do perceive there is expressed a singular effect of faith, for that by it the faithful do obtain to have Christ dwelling in them. After this manner the Lord meant, in calling himself the bread of life, John 6:51, not only to teach that in the faith of his death and resurrection, salvation is reposed for us; but also, that by tnie partaking of himself it is brought to pass, that his life passeth into us, and becometh ours; like as bread, when it is taken for food, ministereth liveliness to the body.

6. The meaning of Saint Augustine and Saint Chrysostome when they speak of the participation of the body of Christ. — Neither did Augustine, whom they bring in for their patron, in any other meaning write that we eat by believing, than to show that this eating is of faith, not of the mouth. Which I also deny not; but yet therewithal I add, that we do by faith embrace Christ, not appearing afar off, but making himself one with us, that he may be our head, and we his members. Yet do not I utterly disallow that manner of speaking; but only I deny it to be a full declaration, if they mean to define what it is to eat the flesh of Christ. Otherwise I see that Augustine hath oft used this form of speech; as when he saith in the third book of Christian doctrine, unless ye eat the flesh of the Son of Man; this a figure teaching that we must comnmnicate with the passion of the Lord, and must sweetly and profitably lay up in remembrance that for us his flesh was crucified and wounded. Again, when he saith that the three thousand men that were converted at Peter’s sermon, Acts 2:41, did drink the blood of Christ by believing, which they had shed by cruel dealing. {Hom, in Job 31:1-40; Job 40:1-24.) But in many other places he honorably setteth out that benefit of faith, that by it our souls are no less refreshed with the communicating of the flesh of Christ, than our bodies are with the bread which they eat. And the same is it which in a certain place Chrysostome writeth, that Christ doth not only by faith, but also really make us his body. Hom. 60. For he meaneth not tliat we do from any other where than from faith, obtain such a benefit; but this only he meaneth to exclude that none when he heareth faith to be named, should conceive a naked imagination. As for them that will have the supper to be only a mark of outward profession, I do now pass them over, because I think that I have sufficiently confuted their error, when I treated of sacraments in general. Only this thing, let the readers mark, that when the cup is called the covenant in the blood, Luke 22:20, there is a promise expressed that may be of force to confirm faith. Whereupon followeth, that unless we have respect to God, and embrace that which he offereth, we do not rightly use the holy supper.

7. They strain the communion of Christ too narrowly who make it nothing but the participation of his Spirit only. — Moreover they also do not satisfy, who acknowledging that we have some communion with Christ, when they mean to express it, do make us partakers only of the Spirit, without making any mention of flesh and blood. As though all those things were spoken of nothing, that his flesh is verily meat, that his blood is verily drink; that none hath life, but he that eateth that flesh, and drinketh that blood; and such other sayings that belong to the same end. Wherefore if it be certain that the full communicating of Christ proceedeth beyond their description, as it is too narrowly strained, I will now go about to sum up in few words, how large it is, and how far it extendeth itself, before that I speak of the contrary fault of excess. For I shall have a longer disputation with the excessive teachers, who, when according to their own grossness they frame a manner of eating and drinking full of absurdity, do also transfigure Christ stripped out of this flesh into a fantasy; if yet a man may with any words comprehend so great a mystery, which I see that I cannot sufficiently comprehend with mind; and therefore I do willingly confess it, that no man should measure the highness thereof, by the small proportion of my childishness. But rather I exhort the readers, that they do not restrain the sense of their minds within these two narrow bounds; but endeavor to rise up much higher than they can by my guiding. For I myself, so oft as I speak of this thing when I have labored to say all, think that I have yet said but little in respect of the worthiness thereof. And although the mind can do more in thinking than the tongue in expressing, yet with the greatness of the thing, the mind also is surmounted and overwhelmed. Finally, therefore, nothing remaineth, but that I must break forth into admiration of that mystery, which neither the mind can suffice to think of, nor the tongue to declare. Yet after such a manner as I can, I will set forth the sum of my sentence; which as I nothing doubt to be true, so I trust that it will not be disallowed of godly hearts.

8. Christ from the beginning the fountain of life, by taking our flesh maketh it of powers being fed on the sustenance that nourisheth on to immortality. — First of all, we are taught out of the Scripture, that Christ was from the beginning that life-bringing word of the Father, the fountain and original of life, from whence all things ever received their life. Wherefore John sometimes calleth him the Word of life, and sometimes writeth that life was in him; meaning that he even then, flowing into all creatures, poured into them the power of breathing and living. Yet the same John addeth afterward, that the life was then and not till then openly showed, when the Son of God taking upon Him our flesh gave himself to be seen with eyes, and felt with bands. For though he did before also spread abroad his power into the creatures; yet because man, being by sin estranged from God, having lost the communion of life, saw on every side death hanging over him; it behoved that he should be received into the communion of that word, that he might recover hope of immortality. For how small a confidence mayest thou conceive thereof, if thou hear that the Word of God indeed, from which thou art most far removed, containeth in itself the fullness of life, but in thyself and round about thee nothing offereth itself and is present before thine eyes but death? But since that fountain of life began to dwell in our flesh, it lieth not afar off hidden from us, but presently delivereth itself to be partaken of by us. Yea, and it maketh the very flesh, wherein it resteth, to be of power to bring life to us, that by partaking thereof, we may be fed to immortality. I am, saith lie, the bread of life, that am come down from heaven. And the bread which I will give is my flesh, which I will give for the life of the world. John 6:48; John 6:58. In which words he teacheth not only that he is life, in respect that he is the eternal Word of God which came down to us from heaven, but that in coming down be poured the same power into the flesh which he did put on, that from thence the communicating of life might flow forth unto us. Hereupon also these things now follow, that his flesh is verily meat, and his blood is verily drink; with which sustenances the faithful are nourished into eternal life. Herein therefore consisteth singular comfort to the godly, that now they find life in their own flesh. For so they do not only with easy passage attain unto it, but have it of itself laid abroad for them and offering itself unto them. Only let them hold open the bosom of their heart that they may embrace it, being present, and they shall obtain it.

9. The flesh of Christ being (though not of itself) an unwasted fountain from whence life floweth; he that will live must (f necessity he partaker thereof and have fellowship with it, — But although the flesh of Christ have not so great power of itself, that it can give life to us, which both in its first estate was subject to mortality, and now being endued with immortality, liveth not by itself; yet it is rightfully called life-bringing, which is filled with fullness of life to pour it into us. In which meaning I do with Cyril expound that saying of Christ: — As the Father bath life in himself, so he hath also given to the Son to have life in himself. John 5:26. For there he properly speaketh of his gifts, not which he from the beginning possessed with the Father, but with which lie was garnished in the same flesh in which he appeared. Therefore he showeth that in his manhood also dwelleth the fullness of life, that whosoever partaketh of his flesh and blood, may therewithal also enjoy the partaking of life. Of what sort that is, we may declare by a familiar example. For as out of a fountain water is sometimes drunk, sometimes is drawn, sometimes by furrows is conveyed to the watering of grounds, which yet of itself doth not overflow into so many uses, but from the very spring itself with which everlasting flowing yieldeth and ministereth unto it from time to time new abundance; so the flesh of Christ is like a rich and unwasted fountain, which poureth into us the life springing from the Godhead into itself. Now who seeth not that the communion of the flesh and blood of Christ is necessary to all that aspire to heavenly life? Hereunto tendeth that saying of the apostle, that the church is the body of Christ and the fulfilling of it; and that he is the head out of which the whole body coupled and knit together by joints maketh increase of the body; that our bodies are the members of Christ. All which things we understand to be impossible to be brought to pass, but when he wholly cleaves to us in spirit and body. But that most near fellowship whereby we are coupled with his flesh, he hath yet set out with a more glorious title, when he said that we are members of his body, and are of his bones and of his flesh. At the last to declare it to be a matter greater than all words, he concludeth his saying with an exclamation: This is (saith he) a great mystery. Ephesians 5:30. Therefore it should be a point of extreme madness to acknowledge no communion of the faithful with the flesh and blood of the Lord, when the apostle declareth it to U so great, that he had rather wonder at it than express it.

10. The body and blood of Christ truly given, and not bare and naked figures thereof, in this Sacrament.— Let the sum be, that our souls are so fed with the flesh and blood of Christ, as bread and wine do maintain and sustain the bodily life. For otherwise the proportional relation of the sign should not agree, unless souls did find their food in Christ. Which cannot be done, unless Christ do truly grow into one with us, and refresh us with the eating of his flesh and drinking of his blood. But although it seem incredible, that in so great distance of places the flesh of Christ reacheth to us, that it may be meat to us; let us remember how much the secret power of the Spirit surmounteth above all our senses, and how foolish it is to go about to measure his unmeasurableness by our measure. That, therefore, which our mind comprehendeth not, let our faith conceive, that the Spirit truly knitteth in one those things that are severed in places. Now that same holy communicating of his body and blood, whereby Christ poureth his life into us, even as if he had pierced it into our bones and marrows, he, m the supper, also testifieth and sealeth; and that not with setting before us a vain or void sign, but bringing forth there the effectual working of his Spirit, whereby he fulfilleth that which he proraiseth. And verily ho there offereth and delivereth the thing signified to all them that sit at that spiritual banquet, although it be received with fruit by the faithful only, which receive so great bountifulness with true faith and thankfulness of mind. After which manner the apostle said, that the bread which we break is the communion of the body of Christ; and that the cup which we hallow with the word and prayers to that purpose, is the communion of his blood. 2 Corinthians 10:16. Neither is there any cause why any man should object that it is a figurative speech, by which the name of the thing signified is given to the sign. I grant verily that the breaking of the bread is a sign, not the thing itself. But this being admitted, yet we shall rightly gather of the deliverance of the sign, that the thing itself is delivered. For unless a man will call God a deceiver, he can never be so bold as to say that he setteth before us an empty sign. Therefore if, by the breaking of bread, the Lord doth truly represent the partaking of his body, it ought to be out of doubt that he truly performeth and delivereth it. And this rule is always to be holden of the godly, that so oft as they see the signs ordained of the Lord, they certainly think and persuade themselves that the truth of the thing signified is there present. For to what purpose should the Lord deliver into thy hand the sign of his body, but to assure thee of the true partaking of it? If it be true that a visible sign is given us, to seal the gift of an invisible thing; when we receive the sign of the body, let us no less certainly believe that the body itself also is given us.

11. Christ himself by faith, even his body and bloody truly participated in this Sacrament. — I say, therefore, (which both hath been always received in the church, and all they teach at this day that think right) that the holy mystery of the supper consisteth of two things; that is to say of the bodily signs, which being set before our eyes do represent unto us invisible things according to the capacity of our weakness; and of spiritual truth, which is by those signs both figured and delivered. Of what sort that is, when I mean to show it familiarly, I use to set three things: the signification; the matter which dependeth on the signification; the virtue or eflfect which followeth of both. The signification consisteth in the promises, which are after a certain manner, wrapped together with a sign. The matter or substance I call Christ, with his death and resurrection. By effect, 1 understand the redemption, righteousness, sanctification, and eternal life, and whatsoever other benefits Christ bringeth us. Now, although all these things have respect to faith, yet I leave no place to this cavil; as though when I say that Christ is received by faith, I would have him conceived with understanding only and imagination. For the promises offer him, not that we should stick fast in the sight alone and in bare knowledge, but that we should enjoy the true communicating of him. And truly I see not how any man may have confidence that he hath redemption and righteousness in the cross of Christ, and life in his death, but principally standing upon the true communion of Christ himself. For those good things should not come to us unless Christ first made himself ours. I say, therefore, that in the mystery of the supper, by the signs of bread and wine, Christ is truly delivered to us, yea, and his body and blood, in which he hath fulfilled all obedience for purchasing of righteousness to us; namely, that first we should grow together into one body with him; and then being made partakers of his substance, we may also feel his power in the communicating of all his good things.

12. A local presence of the body of Christ not needful unto this that we may enjoy the partaking of that which the Spirit of Christ performeth without such grossness. — Now I come down to the excessive mixtures which superstition hath brought in. For herein Satan hath played with marvelous subtlety, that withdrawing the minds of men from heaven, he might fill them with perverse error, as though Christ were fastened to the element of bread. And, first, we must not dream of such a presence of Christ in the sacrament, as the craftsmen of the court of Rome have feigned; as though the body of Christ were made present with presence of place, to be handled with hands, to be bruised with teeth, and swallowed with mouth. For this form of recantation Pope Nicholas endited to Berengarius, to be a witness of his repentance; namely, with words so far monstrous, that the author of the gloss crieth out that there is danger, if the readers do not wisely take heed to themselves, lest they suck out of them an heresy worse than was that of Berenganus. In the second distinction, in the chapter beginning thus, — Jego Berengarius. But Peter Lombard, although he labor much in excusing the absurdity, yet more inclineth to the contrary sentence. For, as we do not doubt that it hath limits according to the perpetual nature of the body of men, and is holden in heaven, into which it was once received, until he return to judgment; so to draw it back, under these corruptible elements, or to imagine it present every where, we account it to be utterly unlawful. Neither, verily, is it so needful to this that we may enjoy the partaking of it; forasmuch as the Lord giveth us this benefit by his Spirit, that we may be made one with him in body, spirit, and soul. The bond, therefore, of this union is the Spirit of Christ, by the uniting whereof we are coupled together, and, as it were, a certain conduit, by which, whatsoever Christ himself both is and hath, is conveyed to us. (Chryso. Ser. de Spiritu. Sancto.) For if we behold the sun shining forth with his beams upon the earth, after a certain manner, to cast forth his substance unto it to engender, nourish, and quicken the fruits thereof, why should the extending of the beams of the Spirit of Christ be inferior to convey the communion of his flesh and blood into us? Wherefore the Scripture, when it speaketh of our partaking with Christ, referreth the whole virtue thereof to the Spirit. Yet, instead of many, one place shall be sufficient. For Paul, in the eighth chapter to the Romans, saith that Christ dwelleth in us no otherwise than by his Spirit: whereby yet he taketh not away that communion of his flesh and blood, of which we now speak, but teacheth that the Spirit alone worketh that we possess whole Christ, and have him dwelling in us,

13. The manner of presence which the Schoolmen have devised in this Sacrament. — The schoolmen, deterred by a horror of so barbarous ungodliness, have expressed themselves more modestly. Yet they also do nothing but mock with subtler deceits. They grant that Christ is not contained there by way of circumscription, nor after a bodily manner; but afterward they invent a way, which neither themselves do understand, nor can they declare to others; yet it is such as leadeth to this point that Christ must be sought in the form of bread as they call it. For what is it? When they say that the substance of bread is turned into Christ, do they not fasten him to the whiteness which they there leave? But, say they, he is so contained in the sacrament, that he abideth in heaven, and we determine no other presence but of habitude. But whatsoever words they bring in, to cloak it with a deceitful color, this is the end of all, that is by consecration made Christ, which before was bread; that, from thenceforth, Christ lieth hid under that color of bread. Which, also, they are not ashamed in plain words to express. For these be the words of Lombard: (Lib. 4. dist.) that the body of Christ, which in itself is visible, when the consecration is ended, lieth hidden and is covered under the form of bread. So the form of that bread is nothing else but a visor, that taketh away the sight of the flesh from the eyes. Neither need we many conjectures to find what snares they minded to lay with these words, since the thing itself plainly speaketh it. For it is to be seen with how great superstition, in certain ages past, not only the common sort of men, but also the very chief of them have been holden, and, at this day, are holden in popish churches. For having little care of true faith (by which alone we both come into the fellowship of Christ, and do cleave together with him) so that they have a carnal presence of him, which they have framed beside the word, they think that they have him present enough. Therefore, in sum, we see that this hath been gotten by this cunning subtilty that bread was taken of God.

14. Transubstantiation destitute of antiquity to defend it. — From hence proceedeth that same feigned transubstantiation, for which at this day they fight more earnestly than for all the other articles of their faith. For the first builders of that local presence could not unwind themselves from this doubt how the body of Christ should be mingled with the substance of bread, but that by many absurdities did thrust themselves in place. Therefore they were driven of necessity to flee to this invention, that there is made a turning of bread into the body; not that the body is properly made of the bread, but because Christ, that he might hide himself under the form, bringeth the substance to nothing. But it is marvelous that they fell to so great ignorance, yea, senseless dullness, that not only with Scripture, but also the consent of the old church fighting against it, they brought abroad that monster. I grant, indeed, that some of the old writers sometimes used the name of turning; not for that they would destroy the substance in the outward signs, but that they might teach that the bread dedicate to the mystery differeth far from common bread and is now other. But each where they all plainly declare, that the holy supper consisteth of two parts, an earthly part, and a heavenly; and the earthly part, they do without controversy expound to be bread and wine. Truly, whatsoever they babble, it is plain, that in confirming of this doctrine, they want the defence of antiquity, which they oftentimes presume to set against the evident word of God. For it is not so long ago since it was invented; it was verily unknown, not only to those better ages, in which the purer doctrine of religion yet flourished, but also even when that same pureness was much defiled. There is none of the old writers that do not in express words confess that the holy signs in the supper are bread and wine; although, as we have said, they sometimes set it out with divers titles, to advance the dignity of the mystery. For, whereas they say that in the consecration is made of a secret turning, that now it is another thing than bread and wine; I have, even now, given warning that they do not thereby mean that the things themselves are brought to naught, but that they are now to be otherwise esteemed than common meats, which are appointed only to feed the belly; forasmuch as in them is delivered to us the spiritual meat and drink of the soul. This we also deny not. If, say these men, there be a turning, it must needs be that there is, or one thing made another thing. If they mean that there is something made which before was not, I agree with them. If’ they will draw it to that iii their own imagination, let them answer me what change they think to be made in baptism. For herein the fathers also do determine a marvelous turning, when they say that of a corruptible element is made a spiritual washing of soul, yet none of them deny that water remaineth. But, say they, there is no such thing in baptism, as is that in the supper, “This is my body." As though the question were of those words, which have a meaning plain enough; and not rather of that word of turning, which ought to signify no more in the supper than in baptism. Therefore, farewell they with these snares of syllables, whereby they do nothing else but bewray their own hungryness. For otherwise the signification would not agree together, unless the truth which is there figured, had a lively image in the outward sign. Christ’s will was by the outward sign to testify that his flesh is meat. If he did set before us only an empty imaginative form of bread, not true bread, which were the correlation of similitude which should lead us from the visible thing to the invisible? For, that all things may agree together, the signification shall extend no further, but that we be fed with the form of the flesh of Christ. As if in baptism the form of water should deceive our eyes, it should not be to us a certain pledge of our washing; yea, by that deceitful show there should be given us an occasion of wavering. Therefore, the nature of the sacrament is overthrown, unless in the manner of signifying the earthly sign answer to the heavenly thing. And, therefore, we loose the truth of this mystery, unless true bread represent to us the true body of Christ. I repeat it again; since the supper is nothing else than a visible testifying of that promise which is in the sixth chapter of John, namely, that Christ is the bread of life, which came down from heaven; there must be visible bread used for a mean whereby that same spiritual bread may be figured; unless we are willing to loose all the fruit which in this behalf God tenderly granteth to sustain our weakness. Now by what reason should Paul gather, that all we are one body and one bread, 1 Corinthians 10:17, who do together partake of one bread, if there remained only an imaginative form, and not rather a natural truth of bread?

15. The visible elements in this Sacrament changed, not in respect of their nature, but of their use only. But they could never have been so foully beguiled with the deceits of Satan, but because they were already bewitched with this error, that the body of Christ enclosed under bread was by the bodily mouth sent down into the belly. The cause of so brutish imagination was, that consecration signified as" much among them as a magical enchantment. But this principle was unknown to them, that bread is a sacrament to none but to men, to whom the word is directed; like as the water of baptism is not changed in itself, but so soon as the promise is adjoined, it beginneth to be that to us which it was not before. This shall better appear by example of a like sacrament. The water springing out of the rock in the desert was to the fathers a token and sign of the same thing, which the wine doth figure to us in the supper. Exodus 17:6. For Paul teacheth that they drunk the same spiritual drink. 1 Corinthians 10:4. But it was a common watering for the beasts and cattle of the people. Whereupon it is easily gathered, that in earthly elements, when they are applied to a spiritual use, there is made no other turning but in respect of men, insomuch as they are to them seals of the promises. Moreover, since God’s purpose is, as I often repeat, as it were, by handsome chariots to lift us up to himself, they do by their frowardness wickedly disappoint the same, who do indeed call us to Christ, but to Christ lurking invisibly under bread. For it is not possible that the mind of man, disincumbering itself from the immeasurableness of places, should attain to Christ even above the heavens. That which nature denied them, they attempted to amend with a more hurtful remedy; that abiding in the earth, we should need no heavenly nearness of Christ. Lo, this is the necessity that compelled them to transfigure the body of Christ. In Bernard’s time, although a harder manner of speaking was grown in use, yet transubstantiation was not then known. And in all ages before that, this similitude did fly about in every man’s mouth, that there is with bread and wine a spiritual thing joined in this mystery. Of the words they answer as they think, very acutely; but bring nothing fit for this present cause. The rod of Moses, say they, being turned into a serpent, although it did get the name of a serpent, yet keepeth still the old name, and is called a rod. Exodus 4:3; Exodus 7:10. So in their opinion it is as probable, that although the bread pass into a new substance, it may be abusively and yet not unaptly called that which it appeareth to the eyes. But what likelihood or nearness find they between a clear miracle and the feigned illusion, of which no eye on earth is witness? The magicians had mocked with deceits, so that the Egyptians were persuaded that they excelled in divine power to change creatures above the order of nature. Moses came forth, and driving away all their deceits, showed that the invincible power of God was on his side, because his own rod consumed all the rest. But forasmuch as that was a turning discernible with eyes, therefore, as we have said, it pertaineth nothing to this present cause; and a little time after, the rod visibly returned into his own form. Beside that, it is not known whether that sudden turning was of substance or no. Also the alluding to the rods of the magicians is to be considered, which the prophet therefore would not call serpents, lest he should seem to signify a turning where none was; because those deceivers had done nothing but cast a mist before the eyes of the beholders. What likeness, herewith, have these forms of speech. The bread which we break, so oft as ye shall eat this bread, thev communicated in breaking of bread, and such other? 1 Corinthians 10:16; 1 Corinthians 11:26; Acts 2:42. It is certain that their eyes were only deceived with the enchantment of the magicians, As concerning Moses, the matter is more doubtful, by whose hand it was no more hard for God to make of a rod a serpent, and again, of a serpent to make a rod, than to clothe angels with fleshly bodies, and by and by after to unclothe them. If the nature of this mystery were the same or like, there were some color for their solution. Let this, therefore, remain certain, that it is not truly nor litly promised us that in the supper the flesh of Christ is truly to us for meat, unless the true substance of the outward sign agree with it. And, as one error groweth of another, the place of Jeremiah is so foolishly wrested to prove transubstantiation, that it wearieth me to rehearse it. The prophet complaineth that wood is put in his bread; meaning that by the cruelty of his enemies, his bread was infected with bitterness. Jeremiah 11:19. As David with a like figure bewaileth that his meat was corrupted with gall, and his drink with vinegar. Psalms 119:21. These men will have it that the body of Christ was by way of allegory fastened to the cross. But some of the old fathers thought so. As though we ought not rather to pardon their ignorance, and to bury their shame, than to add shamelessness to compel them yet still to .fight like enemies with the natural meaning of the prophet. 16, The error of consubstantiation and the cause whereof it riseth, — Others who see that the proportional relation of the sign and the thing signified, cannot be overthrown, but that the truth of the mystery must fall, do confess that the bread of the supper is verily a substance of an earthly and. corruptible element, and suffereth no change in itself, but hath under itself the body of Christ enclosed. If they did so declare their meaning, that when the bread is delivered in the mystery, there is adjoined the delivering of the body, because the truth is inseparable from the sign, I would not much strive with them. But because they placing the body in the bread, do feign to it a being everywhere contrary to the nature thereof, and in adding under the bread, they will have it lie there hidden; it is necessary a little while to draw such subtleties out of their dens. For my mind is not as of set purpose to go through with all this point; but only that I may lay the foundations of the disputation which shall by and by follow in place fit for it. They will, therefore, have the body of Christ to be invisible and immeasurable, that it may be hid under the bread; because they think they do not otherwise communicate with him than by his descending into the bread; but they comprehend not the manner of descending, whereby he lifteth us upward to himself. They lay upon it all the colors that they can; but when they have said all, it sufficiently appeareth, that they stay upon the local presence of Christ. Whence cometh that? even because they can abide to conceive no other partaking of the flesh and blood, but which consisteth either of joining and touching of place, or of some gross inclosing.

17. The flesh of Christ by some, grossly extended as wide as heaven and earthy by others subtilely imagined to be because glorious, therefore free from the natural properties of things corporal. — And that they may obstinately defend the error once rashly conceived, some of them stick not to say, that the flesh of Christ had never any other measurings, but so far and wide as heaven and earth is broad. Whereas he was born a child out of the womb, whereas he grew, whereas he was spread abroad on the cross, whereas he was enclosed in the sepulcher, the same was done by a certain dispensation, that he might be born and die, and perform the other duties of man. Whereas after his resurrection he was seen in his wonted form of body, whereas he was taken up to heaven, whereas last of all also, after his ascension, he was seen of Stephen and Paul; it was done by the same dispensation, that it might appear to the sight of men that he was made a king in Heaven. Acts 1:3-9, and Acts 7:55, and Acts 9:3. What is this else, but to raise up Marcion out of hell. For no man can doubt that the body of Christ was a fantasy or a fantastical thing, if he was of such state. Some slip away somewhat more subtilely, with saying that this body which is given in the sacrament is glorious and immortal; and that, therefore, it is no absurdity, if it be contained in many places, or in no place, or with no form, under the sacrament. But I ask what manner of body Christ gave to the disciples, the day before he suffered? do not the words sound that be gave the same mortal body, which was within a little after to be delivered? He had already before, say they, showed his glory to be seen to three of the disciples. Matthew 17:2. That is true indeed, biit his will was by that brightness to give them a taste of immortality for an hour. In the meantime, they shall not there find a double body, but that one body which Christ did bear, garnished with new glory. But when he distributed his body at his first supper, the time was now at hand when he, being stricken of God, and humbled, should lie without glory as a leprous man; so far is it off that he then would show forth the glory of his resurrection. Isaiah 53:4. And how great a window is here opened to Marcion, if the body of Christ was seen in one place mortal and base, and in another place was holden immortal and glorious? Howbeit, if their opinion take place, the same happeneth daily; because they are compelled to confess that the body of Christ being visible in itself, lieth hid invisibly under the sign of bread. And yet, they that throw out such monstrousness, are so not ashamed of their own shame, that they do, unprovoked, heinously rail at us, because we do not subscribe to them.

18. The body and blood of Christ though not fastened unto, yet spiritually delivered in the bread and wine of the holy Eucharist. — Now, if they list to fasten the body and blood of the Lord to bread and wine, the one shall of necessity be plucked asunder from the other. For as the bread is delivered separately from the cup, so the body united to the bread must needs be divided from the blood enclosed in the cup. For when they affirm that the body is in the bread and the blood in the cup; and the bread and wine are by spaces of place distant the one from the other; they can by no shift escape, but that the body must be severed from the blood. But whereas they are wont to allege, that by accompanyings; (as they believe) in the body is the blood, and likewise in the blood is the body, that verily is too trifling; forasmuch as the signs in which they are enclosed, are so severed. But if we be lifted up with our eyes and minds to heaven, that we seek Christ where in the glory of his kingdom; as the signs do allure us to him whole, so under the sign of bread, we shall be fed with his body, under the sign of wine we shall separately drink his blood, that at length we may enjoy him whole. For although be hath taken away His flesh from us, and in his body is ascended up into heaven, yet he sitteth at the right hand of the Father, that is to say, he reigneth in the power, and majesty, and glory of the Father. This kingdom is neither bounded with any spaces of place, nor compassed about with any measurings, but that Christ may show forth his might wheresoever it pleaseth him, both in heaven and in earth; but that he may show himself present with power and strength; but that he may alway be at hand with them that are his, breathing his life into them, may live in them, strengthen them, quicken them, preserve them safe, even as if he were present in body; finally, but that he may feed them with his own body, the communion whereof he doth, by the power of his Spirit, pour into them. After this manner the body and blood of Christ is delivered to us in the sacrament.

19. The true manner of Christ’s presence, and the substantial communicating of his body and blood in the Lord’s Supper, made hateful to the world by the unjust judgments of men — But we must appoint such a presence of Christ in the supper, as may neither fasten him to the element of bread, nor shut him up in the bread, nor, by any means, compass him in, (for it is plain that all these things abate his heavenly glory;) finally, such as may neither take from him his own measure, nor diversely draw him in many places at once, nor feign to him such an unmeasurable greatness as is spread abroad throughout heaven and earth, for these things are plainly against the truth of the nature of manhood. Let us, we say, never suffer these two exceptions to be taken away from us. The one, that nothing be abated from the glory of Christ, which is alone, when he is brought under the corruptible elements of this world, or is bound to any earthly creatures. The other, that nothing be by feigning, applied to his body, that agreeth not with the nature of man; which is done, when it is either said to be infinite, or is set in many places at once. But these absurdities being taken away, I willingly receive whatsoever may avail to express the true and substantial communicating of the body and blood of the Lord, which communicating is delivered to the faithful under the holy signs of the supper; and so that they may be thought not to receive it by imagination only or understanding of mind, but to enjoy it indeed to the food of eternal life. Why this sentence is so hateful to the world, and all defense taken away from it by the unjust judgments of many, there is no cause at all, but for that the devil hath, with horrible bewitching, madded their minds. Truly that which we teach, doth in all points very well agree with the Scriptures; it containeth neither any absurdity, nor darkness, nor doubtfulness; it is not against true godliness and sound edification; finally, it hath nothing in it that may offend, saving that in certain ages past, when that ignorance and barbarousness of Bophiters reigned in the church, so clear light and open truth hath been unworthily oppressed. Yet because Satan, at this day, also laboreth, by troublesome spirits, to spot it with all the slanders and reproaches that he can, and bendeth himself to no other thing with greater endeavor; it is profitable the more diligently to defend and rescue it.

20. The words of Christ’s institution in word held indeed perverted and forsaken by the authors as well of transubstantiation as consubstantiation, — Now before that we go any further, we must treat of the very institution of Christ; specially because this is the most plausible objection that our adversaries have, that we depart from the words of Christ. Therefore, that we may be discharged of the false cause of malice wherewith they burden us, our fittest beginning shall be at the exposition of the words. Three evangelists and Paul rehearse, that Christ took bread; when he had given thanks he brake it, gave it to his disciples and said, Take, eat, this is my body which is delivered or broken for you. Of the cup Matthew and Mark say thus: This cup is the blood of the New Testament, which shall be shed for many unto forgiveness of sins. Matthew 26:26; Mark 14:22. But Paul and Luke say thus: This cup is the New Testament in my blood. Luke 22:17; 1 Corinthians 11:24. The patrons of transubstantiation will have by the pronoun (this) the form of bread to be signified, because the consecration is made in the whole contents of the sentence, and there is no substance that can be shown by it. But if they are holden with religious care of the words, because Christ testified that that which he reached into the disciples’ hands, was his body; truly this their device, that that which was bread is now the body, is most far from the proper meaning of them. That which Christ took into his hands and gave the Apostles, he affirmeth to be his body; but he took bread; who therefore cannot understand that bread is yet showed? and therefore there is no greater absurdity, than to remove that to the form, which is spoken of the bread. Others, when they expound this word (is) for (to be transubstantiate,) do flee to a more forced and violently protested loss. Therefore there is no cause why they should pretend that they are moved with reverence of words. For this was unheard of among all nations and languages, that the word (is) should be taken in this sense, namely for to be turned into another thing. As for them that leave bread in the supper, and affirm that there is the body of Christ, they much differ among themselves. They who speak more modestly, although they precisely exact the letter of these words, “This is my body," yet afterward swerve from their preciseness, and say that it is as much in effect as that the body of Christ is with bread, in bread, and under bread. Of the matter itself which they affirm, we have already touched somewhat, and we shall by and by have occasion yet to speak more. Now 1 dispute only of the words, by which they say they are restrained that they cannot admit bread to be called the body because it is a sign of the body. But if they shun all figures, why do they leap away from the plain showing of Christ, to their own manners of speaking far differing from it? For there is great difference between this, that bread is the body, and this, that the body is with bread. But because they saw it to be impossible, that this simple proposition might stand, that bread is the body, they have attempted to escape away by those forms of speech, as it were by crooked turnings. Some more bold stick not to affirm that even in proper speaking, bread is the body, and by this means they truly prove themselves to be literal men. If it be objected, that therefore the bread is Christ, and is God; this verily they will deny, because it is not expressed in the words of Christ. But they shall nothing prevail by denying it; forasmuch as all do agree that whole Christ is offered us in the supper. But it is an intolerable blasphemy, that it be without figure spoken of a frail and corruptible element, that it is Christ. Now I ask of them, whether these two propositions be both of one effect, Christ is the Son of God, and bread is the body of Christ. If they grant that they are diverse, (which we will force them to grant whether they will or no,) then let them answer whence cometh the difference? I think they will bring no other but that the bread is after the sacramental manner called the body. Whereupon followeth, that Christ’s words are not subject to the common rule, nor ought to be tried by grammar. Also I ask of the precise and stiff requirers of the letter, where Luke and Paul do call the cup the testament in the blood, Luke 22:20; 1 Corinthians 11:25, Whether they do not express the same thing which they did in the first part, where they call bread the body? Truly the same religion was in the one part of the mystery that was in the other; and because shortness is dark, longer speech doth better open the meaning. So oft therefore as they shall affirm by one word, that the bread is the body, I will out of more words bring a fit exposition, that it is the testament in the body. For wl)y? Shall we need to seek a more faithful or surer expositor than Paul and Luke? Neither yet do 1 tend hereunto to diminish any thing of that communicating of the body of Christ which I have confessed; only my purpose is to confute that foolish waywardness whereby they do so hatefully brawl about words. I understand, by the authority of Paul and Luke, that the bread is the body of Christ, because it is the covenant in the body. If they fight against this, they have war not with me, but with the Spirit of God. Howsoever they cry out that they are touched with reverence of the words of Christ, whereby they do not figuratively understand those things that are plainly spoken; yet this is not a pretence rightful enough, why they should so refuse all the reasons which we object to the contrary. In the meantime, as I have already given warning, it is convenient to learn, what manner of thing this is, the testament in the body and blood of Christ; because the covenant established with the sacrifice of death, should otherwise not profit us, unless there were adjoined that secret communicating whereby we grow into one with Christ.

21. Figurative speech usual, and unto signs the names of things signified given when sacramental mysteries are treated of, which thing St. Augustine plainly teacheth. It remaineth, therefore, that for the affinity which the things signified have with their signs, we confess that the self-same name of the thing was given to the sign; figuratively, indeed, but not without a most fit proportional agreement. I leave allegories and parables, lest any man should quarrel that I seek starting holes, and wander out of the present purpose. I say that this is a speech by figure of transnomination which is commonly used in the Scripture, when mysteries are treated of. For neither can you otherwise understand that which is said; that circumcision is a covenant; that the Lamb is the passover; that the sacrifices of the law are expiations; finally, that the rock, out of which water flowed in the desert, was Christ, unless you take it to be spoken by way of transferring of names. Neither are names transferred only from the higher name to the lower; but, contrariwise, the name of the visible sign is also given to the thing signified; as when it is said that God appeared to Moses in the bush, Exodus 3:6, when the ark of the covenant is called God, and the face of God, Psalm 134:8; and Psalms 42:3, and the dove is called the Holy Ghost. Matthew 3:16. For though the sign differ in substance from the thing signified; because this is spiritual and heavenly, and that is corporal and visible; yet because it doth not only figure the thing which it is holily appointed to represent, as a naked and empty token, but doth also truly deliver it indeed: why may not the name of the thing rightly accord with it? If signs devised by men, which are rather images of things absent, than marks of things present, which self-same absent things, they do oftentimes deceitfully shadow, are yet sometimes garnished with the titles of the things; then those things that are ordained of God, do by much greater reason borrow the name of those things, of which they always both bear a sure and not deceitful signification, and have the truth adjoined with them. There is, therefore, so great likeness and nearness of the one to the other, that it is easy to draw their names to and fro. Therefore, let our adversaries cease to heap unsavoury scoffings against us, in calling us Tropists, because we expound the sacramental manner of speaking after the common use of the Scripture. For whereas the sacraments agree together in many things; in this transferring of names, they have all a certain community together. As, therefore, the apostle teacheth, that the stone out of which spiritual drink did spring to the Israelites, was Christ, 1 Corinthians 10:4, because it was a visible sign, under which that spiritual drink was truly indeed, but not discernibly to the eye perceived; so bread is at this day called the body of Christ, forasmuch as it is a sign whereby the Lord offereth to us the true eating of his body. Neither did Augustine otherwise think or speak lest any man should despise this as a new invention. (Epist. 23. ad Bonifac.) If, saith he, the sacraments bad not a certain likeness of those things whereof they are sacraments, they should not be sacraments at all. And of this likeness oftentimes they take the names of the things themselves. As, therefore, after a certain manner, the sacrament of the body of Christ, is the body of Christ; the sacrament of the blood of Christ, is the blood of Christ; so the sacrament of faith is faith. 1 here be in him many like places, which it were superfluous to heap together, since that one sufficeth; saving that the readers must be warned that the holy man teacheth the same thing in the epistle to Euodius. But it is a trifling shift to say, that where Augustine teacheth, that when transferring is often and commonly used in mysteries, be maketh no mention of the supper; because if this shitt were received, we might not reason from the generality to the specialty, neither were this a good argument; every feeling creature hath power of moving, there ore an ox and a horse hath power of moving. Howbeit long disputation hereof is in another place ended by. The words of the same holy man, where he saith, that Christ slicked not to call it his body, when he gave the sign of his body. Against Adimantus the Manichean, in the twelfth chapter, and, in another place, upon the third psalm. Marvelous, saith he, is the patience of Christ, that he received Judas to the banquet, wherein he committed and delivered to his disciples the figure of his body and blood.

22. The force of the substantive verb in the words of consecration.— But to some precise man, being blind to all the rest, do stand only upon this word (this is my body) as though it severed this mystery from all other, the solution is easy. They say that the vehemence of the substantive verb (is) is so great that it admitteth no figure. Which, if we grant to them; even in the words of Paul is read the substantive verb, where he calleth bread the communicating of the body of Christ. 1 Corinthians 10:16. But the communicating is another thing than the body itself. Yea, commonly where sacraments are treated of, we find the same used. As, this shall be to you a covenant with me. Genesis 17:13. This lamb shall be to you a passover. Exodus 12:43. To rehearse no more; when Paul saith that the rock was Christ, 1 Corinthians 10:4, why do they take the substantive verb in that place to be of less vehemence than in the speech of Christ? Let them also answer, where John saith, the Holy Ghost was not yet, because Jesus was not yet glorified, John 7:39, of what force the substantive verb is in that place? For if they abide fastened to their rule, the eternal essence of the Holy Ghost shall be destroyed, as though it took beginning at the ascension of Christ. Finally, let them answer, what meaneth that saying of Paul, that baptism is the washing of regeneration and renewing. Titus 3:5, when it is evidently unprofitable to many. But nothing is stronger to confute them, than that saying of Paul, that the church is Christ. 1 Corinthians 12:12. For bringing a similitude of the body of man, he addeth, so is Christ; in which place he understandeth the only begotten Son of God, not in himself, but in his members. Hereby I think I have obtained, that to sound witted and uncorrupted men the slanders of our enemies are loathsome, when they spread abroad, that we withdraw credit from the words of Christ; which we do no less obediently embrace than they, and do weigh them with more godly reverence. Yea, their negligent carelessness showeth that they do not greatly care what Christ meant, so that it give them a buckler to defend their obstinacy; like as our earnest searching ought to be a witness how much we esteem the authority of Christ. They odiously spread abroad, that natural sense of man withholdeth us from believing that which Christ hath uttered with his own holy mouth; but how maliciously they burden us with this slander, I have a great part already made plain, and hereafter it shall more clearly appear. Therefore nothing withholdeth us from believing Christ when he speaketh, nor from obeying so soon as he doth but with a beck will this or that. Only this is the question, whether it unlawful to inquire of the natural meaning.

23. The words and syllables of Christ’s speech not so precisely to be stood upon, that all exposition be rejected which being sound and sober bringeth light, but no discredit unto the speaker. — These good masters, that they may seem well fettered, do forbid men to depart, be it never so little from the letter. But I, on the other side, when the Scripture nameth God a warlike man, because I see that without figurative translation it is too rough a manner of speaking, do not doubt that it is a comparison taken from men. And truly upon no other pretence in the old time the Anthropomorphites, troubled the true teaching fathers, but that catching fast hold of these sayings, the eyes of God do see, it went up to his ears, his hand stretched out, the earth his footstool, they cried out that God had his body taken from him, which the Scripture assigneth unto him. If this law be received, outrageous barbarousness shall overwhelm the whole light of faith. For what monsters of absurdities may not frantic men pick out, if it be granted them to allege every small title to establish their opinions? That which they object, that it is not likely, that when Christ prepared for his apostles a singular comfort in adversities, he did then speak in a riddle or darkly, maketh of our side. For if it had not come in the minds of the apostles that bread was figuratively called the body, because it was the sign of the body, they had without doubt been troubled with so monstrous a thing. Almost at the same moment John reporteth that they did stick in perplexity at every the least difficulties. They who strive among themselves, how Christ will go to the Father, and do move the question, how he will go out of the world; they who understand nothing of those things that are spoken concerning the heavenly Father, till they see him; how would they have been so easy to believe that which all reason refuseth, that Christ sitteth at the table in their sight, and is enclosed invisible under bread? Whereas, therefore, they in eating the bread without doubting, testified their consent; hereby appeareth that they took Christ’s words in the same sense that we do, because they remembered that which ought not to seem strange in mysteries, that the name of the thing signified is transferred to the sign. Therefore it was to the disciples, as it is to us, a certain and clear comfort, entangled with no riddle. Neither is their any other cause why some should depart from our exposition, but because the enchantment of the devil hath blinded them, namely that they should feign darkness to themselves, where the exposition of an apt figure offereth itself. Moreover, if we precisely stand upon the words, Christ should wrongfully have spoken in one place severally another thing concerning the bread than he speaketh of the cup. He calleth the bread his body, he calleth the wine his blood; either it shall be a confused vain repetition, or it shall be such a separation as shall divide the body from the blood. Yea it shall as truly be said of the cup, this is ray body, as of the bread itself, and it may likewise interchangeably ba said, that the bread is the blood, if they answer ’hat we must consider to what end or use the signs were ordained; I grant it indeed; but in the meantime they shall not extricate themselves, but that their error must draw this absurdity with it, that the bread is the blood, and the wine is the body. Now I know not what this meaneth, when they grant the bread and the body to be divers things, yet do affirm that the one is spoken of the other properly and without any figure; as, if a man should say that a garment is indeed a thing differing from a man, and yet that it is properly called a man. In the meanwhile, as though their victory consisted in obstinacy and railing, they say that Christ is accused of lyiiig> if an exposition be sought of the words. Now it shall he easy for us to show to the readers how unjust wrong these catchers of syllables do to us, when they fill the simple with this opinion, that we withdraw credit from the words of Christ, which we have proved to be furiously perverted and confounded by them, but to be faithfully and rightly expounded by us.

24. The unmeasurable power of God not at all diminished by them who refuse the doctrine of consubstantiation — But the slander of this lie cannot be utterly purged, till another crime be wiped away. For they spread abroad, that we are so addicted to natural reason, that we give no more to the power of God, than the order of nature suffereth and common sense teacheth. From so malicious slanders I appeal to the very doctrine itself which 1 have declared; which doth clearly enough sliow, that I do not measure this mystery by the proportion of man’s reason, nor make it subject to the laws of nature. I beseech you, have we learned out of natural philosophy, that Christ doth so from heaven feed our souls and bodies with his flesh, as our bodies are nourished with bread and wine? Whence cometh this power to flesh that it may give life? All men will say that it is not done naturally. It will not please man’s reason, that the flesh of Christ reacheth to us, that it may be food unto us. Finally, whosoever hath tasted of our doctrine, shall be ravished into admiration of the secret power of God. But these good men that are so zealous of it, forge to themselves a miracle, which being taken away, God himself vanisheth with his power. I desire to have the readers once again warned, that they diligently weigh what our doctrine bringeth, whether it depend upon common sense, or with the wings of faith, surmounting the world, climbeth up beyond it into the heavens. We say that Christ as well with the outward sign as with his Spirit, descended to us, that he may truly quicken our souls with the substance of his flesh and of his blood. In these few words he that perceiveth not to be contained many miracles, is more than senseless; forasmuch as there is nothing more beside nature, than that souls should borrow spiritual and heavenly life, of the flesh which took her beginning of the earth, and which was subject to death. Nothing is more incredible, than that things distant and asunder by the whole space of heaven and earth, should in so great distance of places not only be conjoined, but also united, that souls may receive food of the flesh of Christ. Therefore, let wayward men cease to procure hatred to us, by a filthy slander, as though we did enviously restrain any thing of the immeasurable power of God. For they do either too foolishly err, or too maliciously lie. For it is not here in question what God could, but what he would. We affirm that to be done which pleased him. But it pleased him, that Christ should be made like to his brethren in all things, except sin. Hebrews 4:15. What manner of thing is our flesh? Is it not such as consisteth of the certain measure of it, as is contained in place, as is touched, as is seen. And why, say they, may not God make, that the self-same flesh may occupy many and divers places, may be contained in one place, maybe without measure and form? Thou mad man, why requirest thou of the power of God to make flesh at the same time to be and not to be flesh? Like as if thou shouldest instantly require him to make at the same time the light to be both light and darkness. But he willeth light to be light, darkness to be darkness, flesh to be flesh. He shall indeed, when it pleaseth him, turn darkness into light, and light into darkness, but when thou requirest that light and darkness may not differ, what doest thou else but pervert the order of the wisdom of God? Therefore flesh must be flesh; and Spirit Spirit, every thmg in such law and condition as God hath created it. But such is the condition of flesh, that it must be in one, yea, and that a certain place, and consist of her measure and of her form. With this condition Christ took flesh upon him, to which, as Augustine witnesseth, he hath indeed given incorruption and glory, but he hath not taken from it nature and truth. (Ep. ad Dard.)

25. They that make Christ to lurk invisible under bread, are neither thereunto led by the tvords of Christ, nor assisted therein by God’s almightiness. —They answer, that they have the word, whereby the will of God is made plain; namely, if it be granted them to banish out of thp church the gift of exposition, which may bring light to the word, I grant that they have the word; but such as in old time the Anthropomorphites had, when they made God having a body, such as Marcion and the Manichees had, when they feigned the body of Christ to be either heavenly or fantastical. For they alleged for testimonies, the first Adam was of the earth, earthly, the second Adam is of heaven, heavenly, 1 Corinthians 15:47; again, Christ abased himself, taking upon him the form of a servant, and was found in likeness as a man. Php 2:7. But the gross eaters think that there is no power of God, unless with the monster forged in their brains, the whole order of nature be overthrown; which is rather to limit God, when we covet with our feigned inventions to prove what he can do. For out of what word have they taken that the body of Christ is visible in heayen, but lurketh invisible in earth under innumerable little pieces of bread? They will say that necessity requireth this that the body of Christ should be given in the supper. Verily, because it pleased them to gather a fleshly eating out of the words of Christ; they being carried away by their own prejudice, were driven of necessity to coin this subtlety, which the whole Scriptures crieth out against. But that any thing is by us diminished of the power of God, is so false that by our doctrine the praise of it is very honorably set out. But forasmuch as they always accuse us, that we defraud God of his honor, when we refuse that which, according to common sense, is hard to be believed, although it have been promised by the mouth of Christ; I make again the same answer that I made even now, that in the mysteries of faith we do not ask counsel of common sense, but with quiet willingness to learn, and with the spirit of meekness, which James commendeth, we receive the doctrine come from heaven. James 1:21. But in that when they perniciously err, I deny not that we follow a profitable moderation. They hearing the words of Christ, this is my body, imagine a miracle most far from his mind. But when out of this feigned invention arise foul absurdities, because they have already, with headlong haste, put snares upon themselves, they plunge themselves into the bottomless depth of the almightiness of God, that by this mean they may quench the light of truth. Hereupon cometh that proud preciseness. We will not know how Christ lieth hid under the bread, holding ourselves contented with this saying of his. This is my body. But we, as we do in the whole Scripture, do with no less obedience than care, study to obtain a sound understanding of this place; neither do we with preposterous heat rashly and without choice catch hold of that which first presenteth itself into our minds; but using diligent study upon it, we embrace the meaning which the Spirit of God ministereth; and standing thereupon we do from aloft despise whatsoever earthly wisdom is set against it. Yea, we hold our minds captive that they may not be bold so much as with one little word to carp against it; and do humble them, that they may not dare to rise up against it. Hereupon sprung up the exposition of the words of Christ, which to be by the continual usage of the Scripture common to all sacraments, all they that have been thought but meanly exercised therein, do know. Neither do we, after the example of the holy virgin, think it lawful for us, in a hard matter to inquire how it may be done. Luke 1:34.

26. Christ proved by Scripture not to he on earth according to the presence of the flesh, hut only by majesty, providence, and grace. — But because nothing shall more avail to confirm the faith of the godly, than when they have learned that the doctrine which we have taught is taken out of the Word of God, and standeth upon the authority thereof; I will make this also evident with as great briefness as 1 can. The body of Christ, since the time that it rose again, not Aristotle but the Holy Ghost teacheth to be limited, and that it is comprehended in heaven until the last day. Neither am I ignorant that they boldly mock out those places that are alleged for this purpose. So oft as Christ saith that he will depart, leaving the world, John 14:2; John 14:2 S, they answer that that departing is nothing else but a changing of moral estate. But after this manner, Christ should not set the Holy Ghost in this place to supply, as they call it, the want of his absence; forasmuch as he doth not succeed into this place, nor Christ himself doth descend again out of the heavenly glory to take upon him the state of mortal life. Truly the coming of the Holy Ghost, and the ascending of Christ are things set as contrary; therefore it cannot be that Christ should, according to the flesh, dwell with us after the same manner that he sendeth his Spirit. Moreover, he in plain words exprf’sseth, that he will not be always with his disciples in the world. Matthew 26:11. This saying also they think that they do sufficiently wipe away, as though Christ said that he will not always be poor and miserable, or subject to the necessities of this frail life. But the circumstance of the place crieth plainly to the contrary, because there it is not treated of poverty and need, or of the miserable state of earthly life, but of worship and honor. The anointing pleased not the disciples, because they thought it to be a superfluous and unprofitable cost, and near unto riotous excess,therefore, they had rather that the price thereof, which they thought to be ill wasted, had been bestowed upon the poor. Christ answereth that he shall not always be present that he may be worshipped with such honor. And no otherwise did Augustine expound it, (Tract, in John. 50,) whose words are these which are nothing doubtful. When Christ said, ye shall not always have me, he spake of the presence of his body. For according to his majesty, according to his providence, according to his unspeakable and invisible grace, this was fulfilled which he said, Behold, I am with you even to the ending of the world. Matthew 28:20. But according to the flesh which the word took unto him, according to this that he was born of the virgin, according to this that he was taken of the Jews, that he was fastened to the tree, that he was taken down from the cross, that he was wrapped in linen clothes, that he was laid in the grave, that he was manifestly showed in the resurrection, this was fulfilled, Ye shall not always have me with you. Why so? Because he was conversant according to the presence of his body forty days with his disciples, and while they accompanied him in seeing, not in following, he ascended. He is not here; for he sitteth there at the right hand of the Father. And yet he is here, because he is not gone away in presence of Majesty. Otherwise, according to the presence of majesty we have Christ always; and according to the presence of the flesh it is rightly said, But me ye shall not always have. For according to the presence of the flesh, the church had him a few days; now she holdeth him by faith but seeth him not with eyes. Where, that I may note this also briefly, he maketh him present to us three ways, by majesty, providence, and unspeakable grace, under which I comprehend this marvelous communion of his body and blood; if so that we understand it to be done by the power of the Holy Ghost, not by that feigned’ inclosing of his body under the element. For our Lord hath testified, that he hath flesh and hones which may be felt and seen. And to go away and ascend do not signify to make a show of one ascending and going away, but to do indeed that which the words sound. Shall we then, will some man say, assign to Christ some certain coast of heaven? But I answer with’ Augustine, that this is a most curious and superfluous question, if so that yet we believe that he is in heaven. {Lib. deide sym cap. IV.)

27. Ascending sophistically expounded to he nothing else but conveyance out of sight — But what doth the name of ascending so oft repeated mean? doth it not signify a removing from one place to another? They deny it, because after their opinion, by height is only signified majesty of empire. But what meaneth the very manner of ascending? was he not insight of his disciples looking on, lifted up on high. Acts 1:9. Do not the evangelists plainly declare that he was taken up into heaven. Mark 16:19. These witty sophisters do answer, that with a cloud set between him and them, he was conveyed out of their sight, that the faithful might learn that from thenceforth he should not be visible in the world. As though, to make credit of his invisible presence, he ought not rather to vanish away in a moment, or as though the cloud ought not rather to compass him before that he stirred his foot. But when he is carried up on high into the air, and with a cloud cast underneath him, teacheth that he is no more to be sought in the earth; we safely gather, that now he hath his dwelling-place in the heavens; as Paul also affirmeth, Php 3:20, and from thence he biddeth us to look for him. After this manner the angels warned the disciples, that they in vain gazed up into heaven; because Jesus who is taken up into heaven, shall so come as they have seen him go up. Here also the adversaries of sound doctrine stall away with a pleasant shift as they think, saying that he shall then come visibly, who never went out of the earth, but that he abideth invisibly with them that are his. As though the angels did there signify a double presence, and do not simply make the disciples witnesses of his going up seeing it with their eyes, that no doubting might remain; even as if they had said, he, your own eyes beholding it, being taken up into heaven, that claimed to himself the heavenly empire; it remaineth that ye patiently abide in expectation till he come again the judge of the world; because he is now entered into heaven, not that he may alone possess it, but that he may gather together with him you and all the godly.

28. Augustine wrested and abused by the maintainers of consubstantiation — But forasmuch as the defenders of this bastard doctrine are not ashamed to garnish it with the consenting voices of the old writers, and especially of Augustine, I will in few words declare how perversely they go about it. For whereas their testimonies have been gathered together of learned and godly men, I will not do a thing already done; let him that will, seek them out of their works. I will not heap together, neither out of Augustine himself, all that might make to the purpose; but will be content to show, by a few, that he is without controversy whole on our side. As for this, that our adversaries to wrest him from us; do allege that it is commonly read in his books, that the flesh and blood of Christ is distributed in the supper, namely, the sacrifice once offered in the cross, (Ad Bonifac. Epist. 25,) it is but trifling; since he also calleth it either thanksgiving or the sacrament of the body. But in what sense he useth the words of flesh and blood, we need not to seek with loner compassing about; forasmuch as he declareth himself, saying that sacraments take their names ot the likeness of the things which they signify; and that, therefore, after a certain manner, the sacrament of the body is the body. Wherewith accordeth another place which is well enough known, the Lord hesitated not to say, this is my body, when he gave the sign of it. (Contra Adama.) Again, they object, that Augustine writeth expressly, that the body of Christ falleth to the ground, and entereth into the mouth; even in the same sense, that he affirmeth it to be consumed because he joineth them both together. Neither doth that make to the contrary, which he saith, that when the mystery is ended, the bread is consumed, (Mam. Lib. 12,) because he had a little before said, since these things are known to men, forasmuch as they are done by men, they may have honor as things, but as marvelous things they may not. {Lib. 5 de trm. c.) And to no other end tendeth that which our adversaries do too unadvisedly draw to themselves; that Christ did, after a certain manner, bear himself in his own hands, when he reacheth the mystical bread to the disciples. For by interlacing this adverb of “likeness, after a certain manner, he sufficiently declareth, that he was not truly nor really enclosed under the bread. And no wonder, since in another place he plainly affirmeth, that bodies, if spaces of places be taken from them, shall be nowhere, they shall not be at all. (in Psalms 33:1-22.) It is a poor cavil to say that in that place it is not spoken of the supper, in which God uttereth special power, because the question was moved concerning the flesh of Christ, and the holy man of set purpose answering, saith, Christ gave immortality to his flesh, but took not nature from it. After this form it is not to be thought that he is each where spread abroad; for we must beware that we do uot so affirm the godhead of the man, that we take away the truth of the body. And it followeth not, that that which is in God must be each where as God is. There is a reason by and by added, for one person is God and man, and both are one Christ; as God he is everywhere; as man he is in heaven. (Epis Ad Dardan) What a negligence had it been, not to except the mystery of the supper, being a thing so earnest and weighty, if there had been in it any thing against the doctrine which he treated of. And yet, if a man do heedfully read that which followeth within a little after, he shall rind that under that general doctrine, the supper is also comprehended, that Christ the only begotten Son of God, and the same the Son of Man, is each where whole present as God, that he is in the temple of God, that is in the church, God, as it were, there dwelling, and in some certain place of heaven by reason of the measure of his true body. We see how, to the uniting of Christ with the church, he doth not draw his body out of heaven; which surely he would have done, if the body of Christ were not truly meat to us unless it were inclosed under bread. In another place, defining how the faithful do now possess Christ. Thou hast him, saith he, by the sign of the cross, by the sacrament of baptism, by the meat and drink of the altar. (Tract. 30. in Joh.) How rightly he reckoneth a superstitious usage among the signs of the presence of Christ, I do not now dispute, hut he that compareth the presence of the flesh to the sign of the cross, sufficiently showeth that he feigneth not a two bodied Christ, that the same. He, may lurk hidden under the bread, who sitteth visible in heaven. If this need plainer declaration, it is, by and by, after added in the same place, that according to the presence of majesty, we always have Christ; that according to the presence of the flesh, it is rightly said, “Me ye shall not always have." Matthew 26:11. They answer, that this is also added, that according to an unspeakable and invisible grace, it is fulfilled which is said of him, I am with you, even unto the end of the world. Matthew 28:20. But that is nothing for their advantage; because this is at length restrained to his majesty, which is ever in comparison set against the body, and his flesh by express name is made different from his grace and power. As in another place the same comparison of contraries is read in him, that Christ by bodily presence left the disciples, that by spiritual presence he may be still with them; where it is plain that the substance of the flesh is distinguished from the power of the Spirit, which conjoineth us with Christ, though we be otherwise far severed by distance of places. The same manner of speaking he oftentimes useth, when he sailh, he is to come again to the quick and the dead with bodily presence, according to the rule of faith and sound doctrine. For with spiritual presence he was also to come to them, and to abide with the whole church in the world until the ending of the world. Therefore, this speech is directed to the believers whom he had already begun to save with bodily presence, and whom he was to leave with bodily absence; that he might with his Father save them with spiritual presence. To take bodily for visible is but trifling; since he setteth also the body in comparison against the divine power; and adding (to save with the Father,) he clearly expresseth that he doth pour abroad his grace from heaven to us by his Spirit.

29. The body of Christ by glory not made invisible, which fancy, concerning Christ, hath no manner of ground in Scripture. — And since they put so much confidence in this lurking hole of invisible presence, go to, let us see how well they hide themselves in it. First, they shall not bring forth one syllable out of the Scriptures, whereby they may prove that Christ is invisible; but that they take that for confessed which no man that hath his sound judgment will grant them, that the body of Christ cannot otherwise be given in the supper but being covered with the visor of bread. And this is the point about which they strive with us, so far is it off from having the place of a principle. And when they so babble, they are compelled to make a double body of Christ; because after their opinion it is in itself visible in heaven, but invisible in the supper after a special manner of dispensation. But how easily this agreeth, it is easy to judge both by other places of Scripture, and by the witness of Peter. Peter saith, that Christ must be holden or contained in heaven, till he come again. Acts 3:21, These men teach that he is every where, but without form. They take exception, and say, that it is unjust dealing to make the nature of a glorified body subject to the laws of common nature. But this answer draweth with it that doting error of Servetus, (which is worthily to be abhorred of all the godly,) that the body was swallowed up of the Godhead. I do not say that they think so. But if this be reckoned among the peculiarities of a glorified body, to fill all things after an invisible manner, it is evident that the bodily substance is destroyed, and that there is left no difference of the Godhead and the nature of man. Again, if the body of Christ be of so many fashions and divers, that it is seen in one place, and is invisible in another; where is the very nature of a body which consisteth of his measured propositions? and where is unity? Much more rightly doth Tertullian say, who affirmeth that the body of Christ was a true and natural body, because in the mystery of the supper the figure of it is set before us for a pledge and assurance of the spiritual life. And verily Christ said of his glorified body’, see and feel, for a spirit hath not flesh and bones. Luke 24:39. Lo, by Christ’s own mouth the truth of the flesh is proved, because it can be felt and seen; take away these things, then it shall cease to be flesh. They still flee to their den of dispensation which they have framed to themselves. But it is our part so to embrace that which Christ absolutely pronounceth, that that which he meaneth to affirm may be of force with us without exception. He proveth himself to be no spirit, because he is visible in his flesh. Let that be taken away which he claimeth ns proper to the nature of his body; must they not be fain to coin a new definition of a body? Now wherever they turn themselves about, their feigned dispensation hath no place in that place of Paul, where he saith, that we look for a Savior from heaven who shall fashion our vile body like unto his glorious body. Php 3:21. For we may not hope for a like fashioning in those qualities which they feign to Christ, that every one should have an invisible and immeasurable body. Neither shall there be found any man so dull witted, whom they may make to believe so great an absurdity. Let them not, therefore, ascribe this gift to Christ’s glorified body, to be at once in many places, and to be contained in no space. Finally, let them either openly deny the resurrection of the flesh, or let them grant that Christ being clothed with heavenly glory, did not put off liis flesh, who shall make us in our flesh, fellows and partners of the same glory, when we shall have the resurrection common with him. For what doth the Scripture teach more plainly, than that as Christ did put on our true flesh when he was born of the virgin, and suffered in our true flesh, when he satisfied for us; so he received again all the same true flesh in rising again, and carried it up to heaven? For this is to us the hope of our resurrection, and ascending into heaven, that Christ is risen again and ascended; and (as Tertuliian saith) he carried the earnest of our resurrection into the heavens with him. Now how weak and frail should that hope be unless this our real flesh had been raised up with Christ and entered into the kingdom of heaven? But this is the proper truth of a body, to be contained in space, to consist of its measured proportions, to have its form. Therefore away with this foolish device, which doth fasten both the minds of men and Christ to the bread. For to what purpose serveth the secret presence under bread, but that they who desire to have Christ united to them, may rest in that sign? But the Lord himself willed us to withdraw not only our eyes, but all our senses from the earth, forbidding himself to be touched of the women until he had gone up to his Father. When he seeth Mary with godly zeal of reverence to make haste to kiss his feet. John 20:17, there is no cause why he should disallow and forbid this touching till he should be taken up into heaven, but because he will be sought nowhere else. Whereas they object that he was afterwards seen of Stephen, Acts 7:55, the solution is easy; for neither was it therefore necessary that Christ should change place, who could give to the eyes of his servant such clearness of sight as might pierce through the heavens. The same also is to be said of Paul, Acts 9:4. Whereas they object that Christ came out of the sepulcher it being shut. Matthew 28:6, and entered in among the disciples, the doors being shut, John 20:19, that maketh never a whit more for the maintenance of this error; for as the water like a fast pavement made a way to Christ walking upon the lake, Matthew 14:25, so it is no wonder, if at his coming the hardness of the stone yielded itself, Howbeit it is more probable, that by his commandment the stone was removed, and by and by after passage given him returned into its place. And to enter, the doors being shut, is not as much in effect as to pierce through the whole substance, but by divine power to open an entry for himself, that he suddenly stood among the disciples. Verily after a marvelous manner, when the doors was last locked. That which they allege out of Luke, that Christ suddenly vanished away from the eyes of the disciples with whom he went to Emmaus, Luke 24:31, profiteth them nothing, and maketh for us. For that he might take away the sight of himself from them, he was not made invisible, bat only went out of sight. As when he went in journey together with them (as the same Luke witnesseth, Luke 24:16,) he did not put on a new face, that he might not be known, but held their eyes. But these fellows do not only transform Christ, that he may be conversant on earth, but in divers places they make him divers and unlike himself. Finally, in so trifling they do not by one word indeed, but by a circumstance, make of the flesh of Christ a Spirit; and not contented therewith, they put upon it altogether contrary qualities. Whereupon of necessity followeth that it is double.

30. Though the invisibility of the body of Christ were granted yet the immeasurableness thereof which being denied taketh away the presence of Christ in or under the bread, was both condemned in the heresy of Eutyches, and hath in Scripture no color of proof — Now, although we grant them that which they pray of the invisible presence, the immeasurableness shall not be yet proved, without which they shall in vain attempt to enclose Christ under bread, unless the body of Christ may be every where at once, without any compass of place, it shall not be likely that he lieth hidden under bread in the supper. By which necessity they brought in the monstrous being every where. But it is showed by strong and plain witnesses of Scripture, that it was limited about by the measure of tihe body of a man; and then that by his ascending he hath made it plain that he is not in all places, but that when be passeth into one place he leaveth the other that he was in before. Neither is the promise which they allege, to be drawn to the body, I am with you unto the end of the world. Matthew 28:20. First, the continual union cannot stand, unless Christ dwell in us corporally without the use of the supper. Therefore there is no just cause why they should 80 sharply brawl about the words of Christ, that they may in the supper enclose Christ under bread. Again, the text itself proveth, that Christ speaketh nothing less than of his flesh, but promiseth to his disciples invincible help, whereby he may defend and sustain them against all the assaults of Satan and the world. For when he enjoined them a hard charge; lest they should doubt to take it in hand, or should fearfully execute it, he strengtheneth them with affiance of his presence; as if he had said, that his succor should not fail them, which should be impossible to be overcome. Unless they listed to confound all things, ought they not to make distinction of the manner of presence. And verily some had rather with great shame to utter their ignorance, than to yield never so little of their error. I speak not of the Papists, whose doctrine is more tolerable, or at the least more shamefast. But contentiousness so carrieth some away, that they say that by reason of the natures united in Christ, wheresoever the Godhead of Christ is, there is also his flesh, which cannot be separated from his Godhead. As though that same uniting have compounded of those two. natures, I know not what mean thing which was neither God nor man. So indeed did Eutyches, and after him Servetus. But it is plainly gathered out of the Scripture, that the one only person of Christ doth so consist of two natures, that either of them hath still her own property remaining safe. And that Eutyches was rightfully condemned, they will be ashamed to deny; it is a wonder that they mark not the cause of his condemning, that taking away the difference between the natures, enforcing the unity of person, he made of God raan, and of man God. What madness therefore is it, rather to mingle heaven and earth together, than not to draw the body of Christ out of the heavenly sanctuary? For whereas they bring for themselves these testimonies: None is gone up to heaven but he that is come down, the Son of Man, who is in heaven. John 3:13. Again, the Son, who is the bosom < ’ the Fatlier, he shall declare him, John 1:18; it is a point of like senseless dullness, to despise the communicating of properties which was in old time not without cause invented of the holy fathers. Truly, when the Lord of glory is said to be crucified, 1 Corinthians 2:8, Paul doth not mean that he suffered any thing in his Godhead; but because the same Christ, who being an abject and despised in the flesh did suffer, was both God and Lord of glory. After this manner also the Son of Man was in heaven; because the self-same Christ, who according to the flesh did dwell the Son of Man in earth, was God in heaven. In which sort he is said to have descended from the said place according to his Godhead; not that the Godhead did forsake heaven to hide itself in the prison of the body, but because although it filled all things, yet in the very manhood of Christ it dwelt bodily, that is to say, naturally, and after a certain unspeakable manner. It is a comnion distinction in schools, which I am not ashamed to rehearse: that although whole Christ be every where, yet not the whole that is in him is every where. And I would to God the schoolmen themselves had well weighed the import of this saying; for so should the unsavoury invention of the fleshly presence of Christ have been met withal. Therefore our mediator, since he is whole every where, is always at hand with his, and in the supper, after a special manner, maketh himself present; but yet so that whole he is present, not the whole that he is; because, as it is said, in his flesh he is contained in heaven till he appear to judgment.

31. Christ present in the supper, though he descend not to present his body invisible in bread. — But they are far deceived, who conceive no presence of the flesh of Christ in the supper, unless it be made present in bread. For so they leave nothing to the secret working of the Spirit, which uniteth Christ himself unto us, they think not Christ present, unless he come down to us. As though if he did lift us up to him, we should not as well enjoy his presence. Therefore, the question is only of the manner; because they place Christ in the bread, but we think it not lawful for us to pluck him out of heaven. Let the readers judge which is the lightest. Only let this cavil be driven away, that Christ is taken away from his supper, unless he be hidden under the cover of bread. For since this mystery is heavenly, there is no need to draw Christ into the earth, that he may be joined to us.

32. The manner of the presence of Christ in the Sacrament incomprehensible, inexplicable. — Now, if any man do ask me of the manner, I will not be ashamed to confess, that it is a higher secret than that it can be either comprehended with my wit, or uttered with my words; and to speak it more plainly, I rather feel it, than I can understand it. Therefore I do herein, without controversy, embrace the truth of God, in which I may safely rest. He pronounceth that his flesh is the meat of my soul, and his blood is the drink. With such food I offer my soul to him to be fed. In his holy supper he commandeth me, under the signs of bread and wine, to take, eat, and drink, his body and blood. I doubt not, but that both he doth truly deliver them, and I do receive them. Only I refuse the absurdities, which appear to be either unworthy of the heavenly majesty of Christ, or disagreeing from the truth of his nature of manhood; forasmuch as they must also figbt with the Word of God, which also teacheth that Christ was so taken up into the glory of the heavenly kingdom that it lifteth him above all estate of the world, Luke 24:26, and no less diligently setteth forth in his human nature those things that are properly belonging to his true manhood. Neither ought this to seem incredible, or not consonant to reason, because as the whole kingdom of Christ is spiritual, so whatsoever he doth with his church, ought not to be reduced to the reason of this world. Or, that I may use the words of Augustine, this mystery, as others are, is done by men, but from God; in earth, but from heaven. (Iren. lib. 4. ca. 34.) Such, I say, is the presence of the body, as the nature of the sacrament requireth; which we say here to excel with so great force, and great effectualness, that it not only bringeth to our minds undoubted trust of eternal life, but also assureth us of the immortality of our flesh. For it is now quickened of his immortal flesh, and after a certain manner communicateth of his immortality. They who are earned above this with their excessive speeches, do nothing but with such entanglements darken the simple and plain truth. ’If any be not yet satisfied, I would have him here a while to consider with me, that we now speak of a sacrament, all the parts whereof ought to be referred to faith. But we do no less daintily and plentifully feed faith with this partaking of the body which we have declared, than they that pluck Christ himself out of heaven. In the meantime, I plainly confess, that I refuse that mixture of the flesh of Christ with our soul, or the pouring out of it such as they teach; because it sufficeth us, that Christ doth, out of the substance of his flesh, breathe life into our souls, yea, doth pour into us his own life, although the very flesh of Christ doth not enter into us. Moreover, there is no doubt that the proportion of faith, whereby Paul willeth us to examine all exposition of Scripture, Romans 12:3, doth, in this behalf, very well agree with me. As for them that speak against so evident a truth, let them look after what rule of faith they fashion themselves. He that doth not confess that Jesus Christ is come in the flesh, is not of God. 1 John 4:3. These men, although they cloak it, or mark it not, do spoil him of his flesh.

33. Our communicating of Christ in the Sacrament, spiritual, not carnal; such as receiveth Christ himself not the effects of his grace only, otherwise sacramental than Lombard, and after him others have dreamed, who think his flesh eaten without taste, without faith Of communicating the same is to be likewise thought, which they acknowledge not unless they devour the flesh of Christ under bread. But there is no small wrong done to the Holy Ghost, unless we believe that it is brought to pass by his incomprehensible power, that we communicate with the flesh ar.d blood of Christ. Yea, if the force of the mystery, such as it is taught of us, and as it was known to the old church from four hundred years ago, were weighed according to the worthiness of it, there was enough and more whereupon we might be satisfied; the gate had been shut against many foul errors, out of which have been kindled many horrible dissensions wherewith both in old time and in our age the church hath been miserably vexed, while curious men do enforce an excessive manner of presence, which the Scripture never showeth. And they turmoil about a thing foolishly and rashly conceived, as if the inclosing of Christ under bread were the whole of godliness. It principally behoved to know, how the body of Christ, as it was once delivered for us, is made ours; how we are made partakers of his blood that was shed; because this is to possess whole Christ crucified, that we may enjoy all his good things. Now these things, in which was so great importance, being omitted, yea neglected, and in a manner buried, this only crabbed question pleaseth them, how the body of Christ lieth hid under bread or under the form of bread. They falsely spread abroad that whatsoever we teach concerning spiritual eating, is contrary to the true and real eating, as they call it; because we have respect to nothing but to the manner, which among them is carnal, while they enclose Christ in bread; but to us it is spiritual, because the secret power of the Spirit is the bond of our union with Christ. No truer is that other objection, that we touch only the fruit or effect which the faithful take of the eating of the flesh of Christ. For we have said before, that Christ himself is the substance of the supper; and that thereupon followeth the effect, that by the sacrifice of his death we are cleansed from sins, by his blood we are washed, by his resurrection we are raised up into hope of the heavenly life. But the foolish imagination whereof Lombard was the author, hath perverted their minds, while they think that the eating of the flesh of Christ is the sacrament. For this saith he: The sacrament and not the thing are the forms of bread and wine; the sacrament and the thing are the flesh and blood of Christ; the thing and the sacrament is the mystical flesh. (Zivi. 4. Dist. 8.) Again, within a little after: The thing signified and contained, is the proper flesh of Christ; the thing signified and not contained, is his mystical body. Whereas he raaketh difference between the flesh of Christ, and the effectual power of nourishing, wherewith it is endued, I agree; but whereas he feigneth it lo be a sacrament, yea and contained under bread, it is an error not to be suffered. Hereupon hath grown the false exposition of sacramental eating, because they have thought that wicked men also and evil doers do eat the flesh of Christ, how much soever they are strangers from him. But the flesh of Christ itself in the mystery of the supper is no less a spiritual thing than eternal salvation. Whereupon we gather, that whosoever are void of the Spirit of Christ, can no more eat the flesh of Christ, than they can drink wine wherewith is joined no taste. Truly Christ is too heinously torn in sunder, when that dead body, and which hath no lively strength, is given forth in common to unbelievers; and his express words are directly against it. Whosoever eateth my flesh and drinketh my blood, abideth in me, and I in him. John 6:56. They answer that in that place is not treated of the sacramental eating, which I grant, so that they will not now and then stumble against the same stone, Saying that the flesh itself is eaten without fruit. ’)ut I would know of them, how long they hold it when they have eaten it? Here, in my judgment, they shall have no way to get out. But they object that nothing can be withdrawn or fail of the promises of God by the unthankfulness of men. I grant, indeed, and I say that the force of the mystery remaineth whole, howsoever wicked men do, as much as in them lieth, endeavor to make it void. Yet it is one thing to be offered. and another thing to be received. Christ reacheth this spiritual meat and offereth this spiritual drink to all men, some do greedily eat of it, some do loathingly refuse it; shall these men, refusing, make the meat and the drink to loose their nature? They will say that their opinion is assisted by this similitude, namely, that that flesh of Christ, though it be unsavory, is nevertheless his flesh. But I deny that it can be eaten without the eyes of faith; or (if we list rather to speak as Augustine doth) I say that men bear away no more of this sacrament, than they gather with the vessel of faith. So nothing abated from the sacrament, yea, the truth and effectualness thereof remaineth undiminished, although the wicked depart empty from the outward partaking of it. If they again object that this word, “This is my body," is diminished, if the wicked receive corruptible bread and nothing else, we have a solution ready, that God will not be known true in the receiving itself, but in the steadfastness of his own goodness, when he is ready to give, yea, liberally offereth to the unworthy that which they refuse. And this is the fullness of the sacrament, which the whole world cannot break, that the flesli and blood of Christ is no less given to the unworthy than to the chosen faithful ones of God; but therewithal it is true, that as water lighting upon a bard stone, falleth away, because there is no entry open into the stone, so the wicked do with their hardness drive back the grace of God that it cannot pierce into them. Moreover, that Christ should be received without faith, is no more agreeing with reason, than seed to bud in the fire. Whereas they ask, how Christ is come to damnation to some, unless they receive him unworthily, it is a very cold question: forasmuch as we nowhere read that men do procure death to themselves by unworthily receiving Christ, but rather by refusing him. Neither doth Christ’s parable help them, where he saith that seed groweth up among thorns, and afterward being choked is burned, Matthew 13:7, because he there treateth of what value the faith is which endureth but for a time, which they do not think to be necessary to the eating of Christ’s liesh and drinking of his blood, that in this behalf do make Judas equal with Peter. But rather by the same parable their error is confuted, where Christ saith that some seed falleth in the highway, other some upon stones, and neither of them taketh root. Whereupon followeth that to the unbelievers their own hardness is a let that Christ attaineth not to them. Whosoever desireth to have our salvation assisted by this mystery, shall find nothing fitter, than that the faithful being led to the very fountain, should draw life out of the Son of God. But the dignity of it is honorably enough set out, when we keep in mind that it is a help whereby we are grafted into the body of Christ, or being graffed do more and more grow together, till he do fully make himself one with us in the heavenly life. They object that Paul ought not to have made them guilty of the body and blood of Christ, 1 Corinthians 11:29, unless they were partakers of them. But I answer that they are not therefore condemned because they have eaten them, but only because they have profaned the mystery, in treading under feet the pledge of the holy union with God, which they ought reverently to receive.

34. Now because Augustine among the old writers chiefly hath affirmed that article of doctrine, that nothing is abated from the sacraments, nor is the grace which they figure made void by the infidelity or naughtiness of men; it shall be profitable to prove clearly by his own words, how unfitly and perversely they do draw that to this present cause, who cast the body of Christ to dogs to eat. The sacramental eating, after their opinion, is that whereby the wicked receive the body and blood of Christ without the power of the Spirit, or any effect of grace. Augustine, contrariwise, weighing wisely those words, “He that eateth my flesh, and drinketh my blood, shall not die for ever," saith, namely, the power of the sacrament, not only the visible sacrament; and verily within, not without; be that eateth it with heart, not he that presseth it with tooth. {Horn, in John. 26.) Whereupon at length he concludeth that the sacrament of this thing, that is to say, of the unity of the body and blood of Christ, is set before men in the supper of the Lord, to some unto life, to some unto destruction; but the thing itself whereof it is a sacrament, to all men unto life, to none unto destruction, whosoever be partakers of it. John 6:54. That none should here cavil, that the thing is called not the body, but the grace of the Spirit which may be severed from the body, the contrary comparison between these two words of admonition visible and invisible driveth away all these mists; for under the first of them cannot be comprehended the body of Christ. Whereupon followeth that the unbelievers do communicate only of the visible sign. And that all doubting may be better taken away, after that he had said that this bread requireth the hunger of the inward man, he addeth: Moses, and Aaron, and Phineas, and many other that did eat manna, pleased God. Exodus 16:14, Why so? because the spiritual meat they spiritually understood, spiritually hungered, spiritually tasted, that they might be spiritually filled. For we also at this day have received spiritual meat; but the sacrament is one thing, and the power of the sacrament is another. A little after; and by this he that abideth not in Christ, and in whom Christ abideth not, without doubt neither eateth spiritually his flesh, nor drinketh his blood, though carnally and visibly he presseth with his teeth the sign of the body and blood. We hear again that the visible sign is set in comparison as contrary to spiritual eating. Whereby that error is confuted, that the body of Christ invisible is indeed eaten sacramentally, though not spiritually. Wee hear also that nothing is granted to profane and unclean men beside the visible receiving of the sign. Hereupon cometh his famous saying, that the other disciples did eat the bread, the Lord; but Judas did eat the bread of the Lord; (Hom. in John. 59,) wherein he plainly excludeth the unbelievers from the partaking of the body and blood. Neither tendeth it to any other end which he saith in another place. (Horn. 62,) what marvellest thou, if to Judas was given the bread of Christ, by which lie might be made bond to the devil; when thou seest on the contrary side that to Paul was given the angel of the devil, by whom he might be made perfect in Christ? 2 Corinthians 12:7, he saith verily in another place, (Lib. 5. de. bap. cont. Dona.) that the bread of the supper was the body of Christ to them to whom Paul said, he that eateth unworthily, eateth and drinketh judgment to himself; 1 Corinthians 11:29, and that they have not therefore nothing, because they have received naughtily. But in what sense, he declareth more fully in another place. For taking in hand purposely to define how the wicked and evil doers, who profess the Christian faith with mouth but with deeds do deny it, do eat the body of Christ, (and that against the opinion of some who thought that they did not eat sacramentally only but in very deed.) But neither (saith he) ought it to be said that they eat the body of Christ, because they are not to be reckoned among the members of Christ. For (to speak nothing of the rest) they cannot together be the members of Christ, and the members of a harlot. Finally, where himself saith, he that eateth my flesh, and drinketh my blood, abideth in me, and I in him, John 6:56, he showeth that it is not sacramentally but in very deed to eat the body of Christ. For this is to abide in Christ, that Christ may abide in him. For he so said this as though he had said, he that abideth not in me, and in whom I abide not, let him not say or think that he doth eat my body, or drink my blood. Let the readers weigh the things set as contraries in the comparison to eat, sacramentally, and in very deed; and there shall remain no doubt. He confirmeth the same, no less plainly in these words: prepare not your jaws, but your heart. Hereupon is this supper commended. Lo we believe in Christ, when we receive by faith; in receiving we know what to think. We receive a little and are fatted in heart. Therefore not that which is seen, but that which is believed, doth feed. Here also that which the wicked receive, he restraineth to the visible sign; and teacheth that Christ is no otherwise received than by faith. So also in another place; (Cont. Faust, lib. 13. cap. 16,) pronouncing expressly that the good and the evil do communicate together in the signs he excludeth the evil from the true eating of the flesh of Christ. For if they received the thing itself, he would not utterly have left that unspoken which was more fit for his matter. Also in another place, (Ser. 2. de verb. Apost.) treating of the eating and the fruit thereof, he concludeth thus: then shall the body and blood of Christ be life to every man, if that which in the sacrament is visibly received, be in the truth itself spiritually eaten, spiritually drunk. Therefore whosoever make unbelievers partakers of the flesh and blood of Christ, that they may agree with Augustine, let them show us the visible body of Christ, forasmuch as by his judgment, the whole truth is spiritual. And it is certainly gathered out of his words, that the sacramental eating, when unbelief closeth up the entry to truth, is as much in effect as visible or outward eating. If the body of Christ might be eaten truly and yet not spiritually, what should that mean which he saith in another place? (In Psalms 98:1-9) Ye shall not eat this body which ye see, and drink the blood which they shall shed that shall crucify me. I have commanded a certain sacrament unto you, being spiritually understood it shall quicken you. Verily he would not deny but that the same body which Christ offered for sacrifice, is delivered in the supper; but he did set out the manner of eating; namely, that being received into heavenly glory, by the secret power of the Spirit, it breatheth life into us. 1 grant indeed that there is oftentimes found in him this manner of speaking, that the body of Christ is eaten of the unbelievers; but he expoundeth himself, adding, in sacrament. And in another place, he describeth spiritual eating, in which our bitings consume not grace. And lest mine adversaries should say, that I fight with them by a heap of places, I would know of them how they can unwind themselves from one saying of his, where he saith that sacraments do work in the elect only that which they figure. Truly they dare not deny but that the bread in the supper figureth the body of Christ. Whereupon followeth that the reprobate are debated from the partaking of it. That Cyril also thought no otherwise, these words do declare. (In 6. Joan. cap. 17.) As if a man upon molten wax do pour other wax, he wholly tempered the one wax with the other; so it is necessary if any man receive the flesh and blood of the Lord that he be joined with him, that Christ may be found in him and he in Christ. By these words I think it is evident, that they are bereaved of the true and real eating, that do but sacramentally eat the body of Christ, which cannot be severed from his power; and that therefore faileth not the faith of the promises of God, which ceaseth not to rain from heaven, although the stones and rocks receive not the liquor of the rain.

35. Adoration of Christ in the Sacrament unwarranted. — This knowledge shall also easily draw us away from the carnal worshipping which some have, with perverse rashness, erected in the sacrament; because they reasoned with themselves in this manner: if it be the body, then both the soul and the godhead are together with the body, which now cannot be separated; therefore Christ is there to be worshipped. First, if their accompanying which they pretend be denied them, what will they do? For how much soever they cry out upon an absurdity, if the body be severed from the soul and the godhead; yet what sound witted and sober man can persuade himself that the body of Christ is Christ; they think themselves indeed sufficient to prove it with their logical arguments. But since Christ speaketh distinctly of his body and blood, but describeth not the manner of presence, how will they of a doubtful thing gather certainly that which they would? What then? If their consciences chance to be exercised with any more grievous feeling, shall not they, by and by, with their logical arguments, be dissolved and melt? namely, when they shall see themselves destitute of the certain word of God, upon which alone our souls do stand fast, when they are called to account, and without which they faint at every first moment; when they shall call to mind that the doctrine and examples of the apostles are against them, and that themselves alone are to themselves the author of it. To such motions shall be added other not small prickings. What? Shall it be a matter of no importance to worship God in this form, where nothing was prescribed unto us? When it concerned the true worship of God, ought they, with so great lightness, to have attempted that of which there is nowhere read any one word? But if they had, with such humbleness as they ought, holden all their thoughts under the Word of God, they would truly have hearkened to that which he said, take, eat, drink, and would have obeyed this commandment, wherein he biddeth the sacrament to be received, not to be worshipped. But they who, as it is commanded of God, do receive it without worshipping, are assured that they do not swerve from God’s commandment; than which assuredness there is nothing better when we take any work in hand. They have the example of the apostles, whom we read not to have fallen down flat and worshipped it, but even as they were sitting to have received it and eaten it. They have the use of the apostolic church, wherein Luke reporteth that the faithful did communicate, not in worshipping, but in the breaking of bread. Acts 2:42. They have the apostles’ doctrine, wherewith Paul instructed the church of the Corinthians, professing that he had received of the Lord that which he delivered. 1 Corinthians 11:1-34.

36. Adoration of the Sacrament of Christ’s body superstitious, condemned in effect by the Council of Nice, by the use of the Old Church, and by Scripture — And these things verily tend to this end, that the godly reader should weigh how perilous it is in so high matters to wander from the simple word of God to the dreams of our own brain. But those things that are above said, ought to deliver us from all doubt in this behalf. For that good souls may therein rightly take hold of Christ, they must needs be lifted up to heaven. If this be the office of a sacrament, to help the mind of man which otherwise is weak, that it may rise upward to reach the height of spiritual mysteries, then they who are holden down in the outward sign do stray from the right way of seeking Christ. What then? Shall we deny that it is a superstitious worshipping, when men do throw themselves down before bread, to worship Christ therein? Doubtless the Nicene Synod meant to meet with this mischief, when it forbade us to be humbly attentive to the signs set before us. (Sursum corda.) And for no other cause was it in old time ordained, that before the consecration the people should with a loud voice be put in mind to have their hearts lifted upward. The Scripture itself also, beside that it diligently declareth unto us the ascension of Christ, whereby he conveyed away the presence of his body from our sight and conversation; to shake away from us all carnal thinking of him, so oft as it maketh mention of him, commandeth us to have our minds raised upward, and to seek him in heaven sitting at the right hand of the Father. Colossians 3:1-2. According to this rule he was rather to be spiritually worshipped in heavenly glory, than this so perilous a kind of worshipping to be devised, full of carnal and gross opinion of God. Wherefore they that have invented the worshipping of the sacrament, have not only dreamed it of themselves beside the Scripture, in which no mention of it can be showed, which yet should not have been overpassed if it had been acceptable to God, but also all the Scripture crying out against it, they have framed to themselves a god after the will of their own lust, leaving the living God. For what is idolatry, if this be not, to worship the gifts instead of the giver himself? Wherein they have doubly offended; for both the honor taken from God was conveyed to a creature; and he himself also dishonored in the defiling and profaning of his benefit, when of his holy sacrament is made a cursed idol. But let us contrariwise, lest we fall into the same pit, thoroughly settle our ears, eyes, hearts, minds, and tongues, in the holy doctrine of God. For that is the school of the Holy Ghost, the best schoolmaster, in which such profit is attained, that nothing need more to be gotten from any where else, but we willingly ought to be ignorant of whatsoever is not taught in it.

37. Christ in the Sacrament offered and given by promise unto them, not who behold and adore, hut who eat and give thanks; this Sacrament being instituted for the participation of Christ by faith and the profession of our grateful remembrance as two special uses. — But now, as superstition, when it hath once passed the right bounds, maketh no end of sinning, they fell a great way further. For they have devised ceremonies altogether foreign to the institution of the supper, to this end only, that they might give divine honors to the sign. We yield, say they, this worship to Christ. First, if this were done in the supper, I would say that that worshipping only is lawful, which resteth not in the sign, but is directed to Christ sitting in heaven. But now by what pretence do they boast that they worship Christ in that bread, when they have no promise thereof? They consecrate an host, as they call it, which they may carry about in pomp, which they may show forth in a common gazing to be looked upon, worshipped, and called upon. I ask by what power they think it to be rightly consecrate. Verily, they will bring forth those words, This is my body. But I will object to the contrary, that it was therewithal said. Take and eat. Neither will I do that of nothing. For when a promise is joined to a commandment, 1 say that the promise is so contained under the commandment, that being separated it becomes no promise at all. This shall be made plainer by a like example. God gave a commandment, when he said, call upon me; he added a promise, I will hear thee. Jeremiah 33:33. If any man calling upon Peter and Paul, do glory upon this promise, will not all men cry out that he doth wrongfully? And what other thing, I pray, do they who leaving the commandment concerning eating, do catch hold of a maimed promise, This is my body, to abuse it to strange ceremonies from the institution of Christ? Let us therefore remember that this promise is given to them who keep the commandment joined with it; but that they are destitute of all the word, who remove the sacrament to any other way. We have heretofore treated how the mystery of the holy supper serveth our faith before God. But forasmuch as the Lord doth here not only bring into our remembrance so great largeness of his bounty, as we have before showed, but doth, as it were, from hand to hand bring it forth, and stirreth us to acknowledge it, he doth therewithal warn us that we be not unthankful to so plentiful liberality; but rather that we would publish it with such praises as it is meet, and advance it with thanksgiving. Therefore, when he delivered the institution of the sacrament itself to the apostles, he taught them that they should do it in remembrance of him. Luke 22:19. Which Paul expoundeth to declare the Lord’s death. 1 Corinthians 11:26. This is, publicly and altogether with one mouth openly to confess, that all our affiance of life and salvation is reposed in the death of the Lord, that we may glorify him with our confession, and may by our example exhort others to give glory to him. Here again it appeareth whereunto the aim of this sacrament is directed, namely, to exercise us in the remembrance of the death of Christ. For, this that we are commanded to declare the Lord’s death till he come to judge, is nothing else but that we should publish that with confession of mouth, which our faith hath acknowledged in the sacrament, that is, that the death of Christ is our life. This is the second use of the sacrament, which pertaineth to outward confession.

38. A third use of this Sacrament in stirring up unto unity and love. — Thirdly, the Lord also willed it to be to us instead of an exhortation, than which none other can more vehemently encourage and inflame us both to pureness and holiness of life, arid also to charity, peace, and agreement. For the Lord doth therein so communicate his body to us, that he is made thoroughly one with us, and we with him. Now since he hath but one body, whereof he maketh us all partakers, it is necessary that all we also be by such partaking made one body. Which unity the bread which is delivered in the sacrament, representeth; which as it is made of many grains in such sort mingled together, that one cannot be discerned from another, after the same manner we also ought to be conjoined and knit together with so great agreement of minds that no disagreement or division come between us. This I had rather to be expressed with Paul’s words: The cup of blessing, saith he, which we bless is the communicating of the blood of Christ; and the bread of blessing which we break, is the partaking of the body of Christ, therefore we are all one body that partake of one bread. 1 Corinthians 10:16. We shall have very well profited in the sacrament, if this thought so shall be imprinted and engraven in our minds, that none of the brethren can be hurt, despised, refused, abused,, or any wise be offended by us, but that therewithal we do also in so doing, hurt, despise, and abuse Christ with our injurious dealings; that we cannot disagree with our brethren but that we must therewithal disagree with Christ; that Christ cannot be loved of us, but that he must be loved in our brethren; that what care we have of our own body, such, also, we ought to have of our brethren which are members of our body; as no part of our body is touched with any feeling of grief, which is not spread abroad into all the other parts, so we must not suffer our brother to be grieved with any evil whereof we should not also be touched with compassion. Therefore Augustine, not without cause, so oft calleth this sacrament that bond of charity. For what sharper spur could be put to us, to stir up mutual charity among us, than when Christ giving himself to us, doth not only allure us with his own example, that we should mutually dedicate and deliver ourselves one to another; but in so much as he maketh himself common to all, he maketh all us also one in himself?

39. This Sacrament severed from the Word nothing but a dumb show. — But hereby is that very well confirmed which I have said in another place, that the true ministration of the sacrament standeth not without the Word. For whatsoever profit cometh to us of the supper, requireth the Word; whether we be to be confirmed in faith, or to be exercised in confession, or to be stirred up to duty, prayer is needful. Therefore nothing can be more disorderly done in the supper, than if it be turned to a dumb action; this hath been done under the tyranny of the Pope. For they would have the whole force of consecration to depend upon the intent of the priest, as though this nothing pertained to the people, to whom it most of all behoved that the mystery should be declared. But thereupon hath grown this error, that they marked not that those promises wherewith the consecration is made, are directed not to the elements themselves, but to them that receive them. But Christ speaketh not to the bread, that it may be made his body, but commandeth his disciples to eat, and proraiseth to them the communicating of his body and blood. And no other order doth Paul teach than that together with the bread and the cup, the promises should be offered to the faithful. Thus it is truly. We ought not to imagine any magical enchantment, that it be sufficient to have mumbled up the words’, as though the elements did hear them; but let us understand that those words are a lively preaching, which may edify the hearers, which may inwardly pierce into their minds, which may be imprinted and settled in their hearts, which may show forth effectualness in the fulfilling of that which it promiseth; by these reasons it clearly appeareth that the laying up of the sacrament, which many do earnestly require, that it may be extraordinarily distributed to the sick, is unprofitable; for either they shall receive it without rehearsing of the institution of Christ, or the minister shall, together with the sign, join the true declaration of the mystery. In silence is abuse and fault. If the promises be rehearsed, and the mystery declared, that they who shall receive it may receive it with profit, there is no cause why we should doubt that this is the true consecration. To what end, then, will that other consecration come, the force whereof cometh not so far as to the sick men? But they that do so, have the example of the old church. I grant this, but in so great a matter, and in which we err not without great danger, nothing is safer than to follow the truth itself.

40. The danger of unworthily receiving this Sacrament. — Now, as we see that this holy bread of the supper of the Lord is spiritual meat, no less sweet and delicate than healthful to the godly "worshippers of God, by the taste whereof they feel that Chiist is their life, whom it raiseth up to thanksgiving, to whom it is an exhortation to mutual charity among themselves; so on the other side it is turned into a most noisome poison to all them whose faith it doth not nourish and confirm, and whom it doth not stir up to confession of praise and to charity. For as bodily meat, when it findeth a stomach possessed with evil humors, being itself also thereby made evil and corrupted, doth rather hurt than nourish, so this spiritual meat, if it light upon a soul defiled with malice and naughtiness, throweth it down headlong with greater fall; verily not by the fault of the meat itself, but because to defiled and unbelieving men nothing is clean, Titus 1:1-16, though otherwise it be never so much sanctified by the blessing of the Lord. For (as Paul saith) they that eat and drink unworthily are guilty of the body and blood of the Lord, and do eat and drink judgment to themselves, not discerning the body of the Lord. 2 Corinthians 11:29. For such kind of men as without any sparkle of faith, without any zeal of charity, do thrust themselves forth like swine to take the supper of the Lord, do not discern the body of the Lord. For in so much as they do not believe that that body is their life, they do, as much as in them lieth, dishonor it, spoiling it of all the dignity thereof, and finally, in so receiving it they profane and defile it. But in so much as being estranged and disagreeing from their brethren, they dare mingle the holy sign of the body of Christ with their disagreements, it is no thanks to them that the body of Christ is not rent in sunder, and limb by limb torn in pieces. And so they are justly held guilty of the body and blood of the Lord, which they do with ungodliness, full of sacrilege, so foully defile. Therefore by this unworthy eating, they take to themselves damnation. For whereas they have no faith reposed in Christ, yet receiving the sacrament they profess that there is salvation for them nowhere else than in him, and do forswear all other affiance. Wherefore they themselves are accusers to themselves, they themselves pronounce witness against themselves, and they themselves seal their own damnation. Again, when they being with hatred and ill will divided and drawn in sunder from their brethren, that is from the members of Christ, have no part in Christ; yet they do testify that this is the only salvation to communicate with Christ, and to be made one with him. For this cause Paul commandeth, that a man prove himself, before that he eat of this bread or drink of this cup. 1 Corinthians 11:28. Whereby (as I expound it) he meant that every man should descend into himself, and weigh with him? If, whether he do, with inward affiance of heart, rest upon the salvation which Christ hath purchased; whether he acknowledge it with confession of mouth; then whether he do, with desirous endeavor of innocency and holiness, aspire to the following of Christ; whether, after his example, he be ready to give himself to his brethren, and to communicate himself to them with whom he hath Christ common to him; whether, as be himself is accounted of Christ, he do likewise on his behalf take all his brethren for members of his own body; whether he covet to cherish, defend, and help them as his own members. Not for that these duties, both of faith and charity, can now be perfect in us, but because we ought to endeavor this, and with all our desires to long toward it, that we may daily more and more increase our faith begun.

41. Consciences tormented by that worthiness of receiving which is taught in the Church of Rome. — Commonly when they go about to prepare men to such worthiness of eating, they have in a cruel manner tormented and vexed poor consciences; and yet they brought never a whit of all those things that might serve to the purpose. They said that those did eat worthily who were in a state of grace. To be in a state of grace they expounded to be pure and cleansed from all sin. By which doctrine all the men that ever have at any time been or now are in the earth, were debarred from the use of the sacrament. For if we go about thus to fetch our worthiness from ourselves, we are utterly undone; only despair and damnable ruin abideth us. Though we endeavor with our whole strength, we shall not the more prevail, but that then at least we shall be most unworthy, when Ave have most of all labored about seeking of worthiness. To heal this sore, they have devised a way to attain worthiness; that, as much as in us lieth, making examination, and requiring of ourselves account of all our actions, we should with contrition, confession, and satisfaction, cleanse our unworthiness, which way of cleansing, what manner of thing it is, we have already showed there where was a more convenient place to speak of it. So much as serveth for our present purpose, I say that these are two vanishing comforts to dismayed and discouraged consciences, and such as are struck with horror of their sin. For if the Lord by special forbidding admitteth none to the partaking of the supper but the righteous and innocent, there needeth no small attention that may make a man assured of his own righteousness which he heareth to be required of God. But whereby is this assuredness confirmed unto us, that they are discharged before God, who have done so much as in them lay? But although it were so, yet when shall it be that a man may be bold to assure himself that he hath done as much as in him lay? So when there is made no certain assurance of our worthiness, the entry shall always remain shut by that horrible forbidding, whereby is pronounced that they eat and drink judgment to themselves, who eat and drink unworthily.

42. The medicinable virtue of this Sacrament unto men weakened with the consciousness of their own unworthiness. — Now it is easy to judge what manner of doctrine this is which reigneth in the papacy, and from what author it proceeded, which with the outrageous rigor thereof, bereaveth and spoileth miserable sinners and such as are tormented with fear and sorrow of the comfort of this sacrament, in which yet all the sweet delicates of the Gospel were set before them. Surely the devil could by no readier way destroy men, than by making them so senseless, that they could not perceive the taste and savor of such food, wherewith it was the "will of the most good heavenly Father to feed them. Lest, therefore, we run into such a headlong precipice, let us remember that this holy banquet is medicine to the sick, comfort to sinners, a liberal gift to the poor; which brings no profit to the healthy, righteous, and rich, if any such could be found. For whereas in it Christ is given us for meat, we understand that without him we pine, starve, and faint, like as famine destroyeth the lively strength of the body. Again, whereas he is given us for life; we understand that without him we are in ourselves utterly dead. Wherefore this is the worthiness both the only and the best that we can bring to God, if we offer to him our own vileness, and, as I may so call it, unworthiness, that of his mercy he may make us worthy of him; if we despair in ourselves, that we may be comforted in him; if we humble ourselves, that we may be exalted in him; if we accuse ourselves, that we may be justified of him; moreover, if we aspire to that unity which he commendeth to us in his supper, and as he maketh us all one in himself, so we should all desire to be of one soul, one heart, one tongue. If we have these things thoroughly well weighed and considered, such thoughts, although they shake us, yet shall never overthrow us. As how should we, being needy and naked of all good things, we defiled with filthiness of sins, we half dead, eat the body of the Lord worthily? We will rather think that we being poor come to the liberal giver, we sick, to the physician, we sinners, to the author of righteousness, finally, we dead men, to him that giveth life; that that worthiness which is commanded of God, consisteth chiefly of faith, which reposeth all things in Christ and nothing in us; and next of charity, and the self-same charity which is enough to offer imperfect to God, that he may increase it to better, forasmuch as it cannot be given perfect. Some other agreeing with us in this, that the worthiness itself consisteth in faith and charity; yet, in the measure of worthiness, have gone far out of the way, requiring a perfection of faith, whereunto nothing may be added, and a charity equal with that which Christ hath showed toward us. But hereby they do no otherwise than those before, drive all men away from coming to this holy supper. For if their sentence should take place, no man should receive but unworthily, forasmuch as all, without exception, should be holden guilty and convicted of their imperfection. And truly it were a point of too amazing stupidity, I will not say foolishness, to require such perfection in the sacrament, as may make the sacrament void and superfluous; which was not ordained for the perfect, but for the weak and feeble to awake, to stir up, to prick forward and exercise the affection of faith and charity, and to correct the default of either of them.

43. The liberty granted unto men and their wanton folly showed m ceremonies annexed to the administration of this Sacrament. — But so much as concerneth the outward form of action, whether the faithful receive it in their hand or no, whether they divide it, or every one eat that which is given him; whether they put again the cup in the hand of the deacon, or deliver it to the next; whether the bread be leavened or unleavened; whether the wine be red or white, it maketh no matter. These things are indifferent and left to the liberties of the church. Howbeit, it is certain, that the usage of the old church was, that every one should take it into his hand. And Christ said, “Divide it among you." Luke 22:17. The histories report that it was leavened and common bread before the time of Alexander, bishop of Rome, who first delighted in unleavened bread. But for what reason I see not, unless it were with a new sight to draw the eyes of the common people to wondering at it, rather than to instruct their minds with good religion. I adjure all them that are touched with any thought and zeal of godliness, to tell whether they do not evidently see, both how much more brightly the glory of God shineth herein, and how much more abundant sweetness of spiritual comfort Cometh to the faithful, than in these cold and playlike trifles, which are of no other use but to deceive the sense of the amazed people. This they call the holding of people in religion, when being made foolish and senseless with superstition, it is drawn whither they list. If any man will defend such invention by antiquity, I myself am not ignorant how ancient is the use of chresin, and blowing in baptism. How nigh to the age of the apostles, the supper of the Lord was infected with foolish inventions, but this verily is the frowardness of man’s boldness, who cannot withhold itself, but that it must alway play and be wanton in the mysteries of God. But let us remember that God doth so highly esteem the obedience of his word, that he willeth us in it to judge both his angels and the whole world. Now, bidding farewell to so great a heap of ceremonies, it might thus have been most comelily ministered, if it were oft, and at least every week, set before the church, but that first they should begin with public prayers, then a sermon should be made, then the minister, having bread and wine set upon the table, should rehearse the institution of the supper, and then should declare the promises that are in it left unto us; and therewithal should excommunicate all them that, by the Lord’s forbidding, are debarred from it; afterward they should pray that with what liberality the Lord hath given us this holy food, be would instruct and frame us also with the same faith, and thankfulness of mind to receive it, and that forasmuch as we are not of ourselves, he would, of his mercy, make us worthy of such a banquet; that then either psalms should be sung, or somewhat read, and the faithful should, in seemly order, communicate of the holy banquet, the ministers breaking the bread and giving it to the people; that when the supper is ended, exhortation should be made to pure faith, and confession of faith, to charity, and to manners meet for Christians; last of all, that giving of thanks should be rehearsed, and praises be sung to God, which being ended, the congregation should be let go in peace.

44. The often receiving of this Sacrament. — These things that we have hitherto spoken of this sacrament do largely show, that it was not therefore ordained that it should be received once a-year, and that superficially for manner’s sake, as now commonly the custom is, but that it should be in often use to all Christians, that with often remembrance they should repeat the passion of Christ; by which remembrance they might sustain and strengthen their faith, and exhort them to sing confession of praise to God, and to publish his goodness. Finally, by which they might nourish mutual charity, and testify it among themselves, whereof they saw the knot in the unity of the body of Christ. For so oft as we communicate of the sign of the body of the Lord, we do, as by a token given and received, interchangeably bind ourselves one to another unto all duties of love, that none of us do any thing whereby he may offend his brother, nor omit any thing whereby he may help him, when need requireth and ability alloweth. That such was the use of the apostolic church, Luke rehearseth in the Acts, when he saith, that the faithful were continuing in the doctrine of the apostles, in communicating, in breaking of bread, and m prayers. Acts 2:42. So it was altogether meet to be done, that there should be no assembly of the church without the word, prayers, partaking of the supper, and alms. That this order was also institute among the Corinthians, we may also sufficiently gather of Paul, and it is certain that in many ages afterwards it was in use For thereupon came those old canons, which they father upon Anacletus and Calixtus, that when the consecration is done, all should communicate, that u-ill not be without the doors of the church. And it is read in those old canons, which they call the canons of the apostles, that they who continue not unto the end, and do not receive the holy communion, must be corrected as men that move unquietness to the church. Also in the council at Antioch, it was decreed that they who enter into the church, and hear the scriptures, and do abstain from the communion, should be removed from the church till they have amended this fault. Which, although in the first council at Toletum, it was either somewhat qualified, or at least set forth in milder words; vet it is there also decreed, that they who, when they have heard the sermon, are found never to communicate, should be wanied; if, after waining, they abstain, they should be debarred from it.

45. The first beginning of slackness to communicate.— Verily, by these ordinances the holy men meant to retain and maintain the often use of the communion’, which often use they had received from the apostles themselves, which they saw to be most wholesome for the faithful, and by little and little, by the negligence of the common people, to grow out of use. Augustine testifieth of his own time. (Levi, cap. Johan. tract 26.) The sacrament, saith he, of this thing, of the unity of the Lord’s body, is somewhere daily, somewhere by certain distances of the days, prepared unto the Lord’s table, and is there received at the table, to some unto life, to other some unto destruction. And, in the first epistle to Januarius, some do daily communicate of the body and blood of tlie Lord; some receive it at certain days; in some places there is no day let pass wherein it is not offered; in some other places only upon the Saturday and the Sunday, and in some other places never but on the Sunday. But, forasmuch as the common people were, as we have said, somewhat slack, the holy men did call earnestly upon them with sharp rebukings, lest they should seem to wink at such slothfulness. Such an example is in Chrysostome, upon the Epistle to the Ephesians. (In cap. I. Hom. 16. 12.) It is not said unto him that dishonoreth the banquet, wherefore didst thou sit down? but, wherefore didst thou come in? Whosoever is not partaker of the mysteries, he is wicked and shameless, for that he standeth here present. I beseech you, if any be called to a banquet, washeth his hands, sitteth down, seemeth to prepare himself to eat, and then doth taste of nothing, shall he not shame both the banquet, and the maker of the banquet? So thou standing among them, that with prayer do prepare themselves to receive the holy meat, hast, even in this that thou hast not gone away, confessed that thou art one of the number of them, at the last thou dost not partake; had it not been better that thou hadst not been present? Thou wilt say I am unworthy. Therefore neither wast thou worthy of the communion of prayer, which is a preparing to the receiving of the holy mystery.

46. The custom of yearly once receiving perverse. — And truly this custom, which commandeth to communicate yearly only, is a most certain invention of the devil, by whose ministry soever it was brought in. They say that Zepherinus was author of that decree, which it is not likely to have been, such as we now have it. For he, by his ordinance, did, peradventure, not after the worst manner provide for the church, as the limes then were. For it is no doubt but that then the holy supper was set before the faithful, so oft as they came together in assembly, neither is it any doubt hut that a good part of them did communicate. But when it scarcely at any time happened that all did 1 communicate together, and whereas it is necessary that they who were mingled with profane men and idolaters, should, by some outward sign, testify their faith, the holy man, for order and policy’s sake, appointed that day, wherein the whole people of Christians should, by partaking of the Lord’s Supper, utter a confession of their faith. The ordinance of Zepherinus being otherwise good, hath been evil wrested of them that came after, when a certain law was made of one communicating yearly; whereby it is come to pass, that almost all men, when they have once communicate, as though they had sufficiently discharged themselves for all the rest of the year, sleep soundly on both ears. It ought to have been far otherwise done. Every week at the least the Lord’s table should be set before the assembly of the Christians; the promises should be declared, which might feed us spiritually at it; none should indeed be compelled by necessity, but all should be exhorted and pricked forward; the sluggishness, also, of the slothful should be rebuked. All should by heaps, as hungry men, come together to such dainties. Not without rightful cause, therefore, at the beginning I complained, that by the craft of the devil this custom was thrust in, which, when it appointeth one certain day of the year, maketh men slothful for all the rest of the year. We see, indeed, that this perverse abuse was crept in even in the time of Chrysostome; but we may also therewithal see how much it displeased him. For he complaineth with grievous words in the same place which I even now alleged, that there is so great inequality of this matter, that often in some times of the year, they came not even when they were clean, but at Easter they came, even when they were unclean. Then he crieth out, O custom! O presumption! Then in vain is the daily offering used; in vain we stand at the altar; there is none that partaketh together with us. So far is it off, that he allowed it by his authority adjoined to it.

47. An ordinance to take away half this Sacrament from the people. — Out of the same shop proceeded also another ordinance, which hath stolen away, or violently taken away the half of the supper from the better number of the people of God, namely, the sign of the blood, which being denied to lay and profane men, (for with such titles forsooth they set out God’s inheritance,) became a peculiar possession to shaven and anointed men. It is the commandment of the eternal God, that all should drink, which commandment man dare discontinue and repel with a new and contrary law, commanding that not all should drink. And that these law-makers should not seem to fight without reason against their God, they pretend perils that might happen if this holy cup were commonly given to all, as though those dangers had not been foreseen and marked of the eternal wisdom of God. And then subtilely, forsooth, they reason, that the one is enough for both. For if, say they, it be the body, it is whole Christ, which cannot now be severed from his body. Therefore by accompanying, the body containeth the blood. Lo, how our wit agreeth with God, when it hath never so little begun with loose reins to be wanton and wild. The Lord showing bread, saith that it is his body; when he showeth the cup, he calleth it his blood. The boldness of man s reason crieth out contariwise, that the bread is the blood, and the wine is the body, as though the Lord had for no cause severed his body from his blood both in words and in signs; or as though it had ever been heard spoken, that the body or blood of Christ is called God and man. Verily, if he had meant to signify his whole self, he might have said, It is I, as he is wont to speak in the Scriptures, and not. This is my body, this is my blood. But he, willing to help our weakness, did set the cup separate from the bread, to teach that he sufficeth no less for drink than for meat. Now, let one part be taken away, then we shall have but the one-half of the nourishments in him. Therefore, although it be true which they pretend, that the blood is in the bread by way of accompanying, and agin, the body in the cup, yet they defraud godly souls of the confirmation of faith which Christ delivereth us as necessary. Therefore, bidding their subtileties farewell, we must hold fast the profit which is by the ordinance of Christ in the two earnests.

48. Cavillous allegations for defence of the holy communion.— I know indeed that the ministers of Satan do here cavil, as it is an ordinary thing with them to make mockery of the Scriptures. First, they allege, that of one bare doing ought not to be gathered a rule whereby the church should be bound to perpetual observance. But it is false to say that it was but a bare doings; for Christ did not only deliver the cup, but also duly institute that his apostles should in time to come do the same. For they are the words of a commander, drink ye all of this cup. And Paul so rehearseth that it was a deed, that be also commendeth it for a certain rule. Another starting hole is, that the apostles alone were received of Christ to the partakings of this supper whom he had already chosen and taken into the order of the sacrificing priests. But I would have them answer me to five questions from which they shall not be able to escape, but that they shall be easily convinced of their lies. First, by what oracle have they their solution revealed, being so inconsistent with the Word of God? The Scripture reckoneth twelve that sat with Jesus; but it doth not so obscure the dignity of Christ that it calleth them sacrificing priests, of which name we will speak hereafter in place fit for it. Though he gave the sacrament then to the twelve, yet he commanded that they should do the same, namely, that they should so distribute it among them. Secondly, why in that better age, from the apostles almost a thousand years, were all without exception made partakers of both the signs? was the old church ignorant what guests Christ had received to the supper? It were a point of most desperate shamelessness, here to stick and dally in granting it to be true. There remain the ecclesiastical history, there remain the books of the old writers, which minister evident testimonies of this matter. The flesh, saith Tertullian, is fed with the body and blood of Christ, that the soul may be fatted with feeding upon God. (Lib. de reasrect. Carni) How, said Ambrose to Theodosius, wilt thou receive with such hands the holy body of the Lord? With what boldness wilt thou with thy mouth partake of the cup of the precious blood? (Theod. te. 3. ca. 8. Eucharistia.) and Jerome saith: The priests who make the thanksgiving, and do distribute the blood of the Lord to the people. (Hier. in 2. Mai.) Chrysostome, not as in the old law the priest did eat part, and the people part; but one body is set before all, and one cup. Those things that pertain to the thanksgiving are all common between the priest and the people. (Chrys, in. 2. Corinthians cap. 8. Eucharistia.) The self-same thing doth Augustine testify in many places.

49. The custom of ministering the cup to the people not abrogated as long as there continued any drop of pureness in the church. — But why dispute I about a thing most known? Let all the Greek and Latin writers be read over; such testimonies shall eachwhere offer themselves. Neither was this custom grown out of use, while there remained one drop of pureness in the church. Gregory, whom you may rightly say to have been the last bishop of Rome, teacheth that it was kept in his last time. What is the blood of the lamb, ye have now learned, not by hearing, but by drinking. His blood is poured into the mouths of the faithful. Yea it yet endured four hundred years after his death, when all things were grown out of kind. For neither was that taken only for an usage, but also for an inviolable law. For then was in force the reverence of God’s institution, and they doubted not that it was sacrilege, to sever those things which the Lord had conjoined. For thus saith Gelasius: (De consecr. dist. 2. cap. coinper.) We have found, that some receiving only the portion of the holy body, do abstain from the cup. Let them without doubt, because they seem to be bound with I wot not what superstition, either receive the sacraments whole, or be debarred from them whole. For the dividing of this mystery is not committed without great sacrilege. Those reasons of Cyprian were heard, which truly ought to move a Christian mind. (Ser. 5 de lap.) How, saith he, do we teach or provoke them to shed their blood in the confessing of Christ, if we deny his blood to them that shall fight? Or how do we make them fit for the cup of martyrdom, if we do not first in the church by the right of communion admit them to drink the cup of the Lord? Whereas the canonists do restrain that decree of Gelasius to the priests, that is so childish a cavil that it need not be confuted.

50. Three other reasons why the people should communicate in both kinds. — Thirdly, why did he simply say of the bread, that they should eat: but of the cup, that they should all drink? even as if he had meant of set purpose to meet with the craft of Satan. Fourthly, if, as they would have it, the Lord vouchsafed to admit to his supper only sacrificing priests, what man ever durst call to the partaking of it, strangers whom the Lord had excluded? yea, and to be partaking of that gift, the power whereof was not in their hands, without any commandment of him who only could give it. Yea, upon confidence of what warrant do they use at this day, to distribute to. the common people the sign of the body of Christ, if they have neither commandment nor example of the Lord? Fifthly, did Paul lie, when he said to the Corinthians, that he had received of the Lord that which he had delivered to them? For afterward he declareth the thing that he delivered, that all the faithful without difference should communicate of both the signs. If Paul received of the Lord, that all should be admitted without difference; let them look of whom they have received who who drive away almost all the people of God; because they cannot now pretend God to be the author of it, with whom there is not yea and nay. And yet still for cloaking of such abominations they dare pretend the name of the church, and with such pretence defend it. A though either these Antichrists were the church, which so easily tread under foot, scatter abroad, and destroy the doctrine and institution of Christ; or the apostolic church were not the church in which the whole force of religion flourished.