Common Places, Discourses 1 · Discourse 6 – Discourse 7
The confeſſion or opinion of D. Peter Martyr Vermillius, as touching the Supper of the Lord, exhibited vntounto the moſt noble Senat of Strasbrough, when he was called to Zuricke, in the yeere of the Lord, 155….
One perſon in Chriſt conſiſting of diuers natures.OVr ſauiour Ieſus Chriſt conſiſteth of … natures ioined togither into one and … ſame perſon or ſubſtance, and thoſe … not confounded of mingled togither; but the properties and conditions of both being ſafe and entire. Wherefore, vntounto the Godhead of Chriſt, which is infinite, and is limited by no meaſures or bounds, That the humanitie of Chriſt is not euerie-where.it is granted without controuerſie to be euerie where; but vntounto the humanitie, by reaſon of the nature and truth thereof, circumſcription, limits, and bounds doo ſo belong, as neither it can be euerie-where, neither can it be without ſome certeine place: vndoubtedlie not for the weakeneſſe of the diuine power, but for the perpetuall and vnchangeable condition of mans nature. For as it cannot be, that either the number of thrée can be the number of ſix, or that the thing yeſterdaie doone can be vndoone: ſo is it not poſſible, that that, which is an humane bodie, ſhuld not be a bodie humane, whoſe definition of neceſſitie comprehendeth quantitie, parts diſtinguiſhed, and members. Therefore, whatſoeuer they be that ſpred the ſame, and will hauehave it to extend ſo largelie as the word of God, and therefore to be either euerie-where, or elſe in manie places at once; they affirme, that that which is a humane bodie, is not a humane bodie; and that that which is created, is not a creature. For it is not conuenient for anie creature, being limited, to be in manie places at one and the ſelfe-ſame time. But that Chriſt, as touching his humane nature, is a creature, the church neuer doubted [to affirme] out of the word of God. Wherefore Chriſt, in reſpect that he is a man, left the world; we hauehave him not preſent at bodie: for with it he aſcended into heauen, which muſt conteine or receiue him, vntill the times of the reſtitution of all things: as Peter in the Acts of the apoſtles hath taught.Acts. 3, 21.
The ſacrament of the Euchariſt I confeſſe is ſo inſtituted by Chriſt our ſauiour, What preſence there is of Chriſt in the ſacraments.as his words being vſed, which promiſe a true communion of the faithfull with him, and therwithall adding the ſignes of bread and wine, which be effectuall inſtruments of the holie Ghoſt as touching the faithfull; while the holie ſupper is celebrated, faith is wrought, whereby we trulie and vnfeinedlie apprehend at our mind both his bodie and bloud, euen as they were deliuered vntounto death, and to the croſſe for vsus vntounto the remiſſion of ſinnes. Which receiuing in verie déed, although it be of things abſent, and doone in the mind; yet dooth it not profit the mind it ſelfe onelie, but it redoundeth alſo vntounto the bodie of them that receiue: ſo as by a certeine power of ſanctification, and ſpirituall coniunction, it is made capable of the bleſſed reſurrection, and of eternall life. Wherefore I admit not, neither can I acknowledge a …ha…, or a ſubſtantiall, or a corporall preſence of the bodie of Chriſt; neither … the ſignes, nor yet in the communicants themſelues: when as neuertheleſſe I doubt not, but doo affirme, that there is a ſpirituall communion and participation of his bodie and bloud giuen vntounto the communicants, which neuertheleſſe is had euen before the eating of the ſacrament, but is increaſed by an exerciſe of faith in eating of the myſterie. For vnleſſe that before the receiuing of the Euchariſt, we be made partakers of the fleſh and bloud of Chriſt; we ſhould be ſtrangers from him, we ſhould want faith, and approch vnwoorthilie vntounto the table of his ſpirituall feaſt.
They which be deſtitute of a true faith in Chriſt, although they come to receiue the ſignes, That the vnfaithfull are onelie partakers of the ſignes.the bread I meane & the wine; yet are they not made partakers of his bodie and bloud, except ſo far foorth, as thoſe ſignes are indued with the name of the Lords bodie and bloud. For ſuch a knitting togither there is betwéene the holie ſignes, and the things which are ſignified, as the holie ſcriptures doo eaſilie change one name of them for another. For both the fleſh of Chriſt is called bread, Iohn. 6, 51.as it appeareth in the ſixt chapter of Iohn; and bread in the holie ſupper is called Chriſts bodie. Matt. 26, 26.So likewiſe the Lord and the Iewes ſaid, that they did eate the paſſouer, Matt. 26, 17.when as they did eate the lambe it ſelfe; whereby the paſſouer, that is, the paſſing ouer was ſignified. I might therefore affirme, that the wicked doo receiue the Lords bodie, bicauſe they receiue the ſignes thereof. And euen as in the wilderneſſe, the murmurers did eate Manna, and did drinke water of the racke; who for all that, had not anie communion with Chriſt that was looked for: ſo on the otherſide, the holie and godlie Iewes, while they did eate and drinke togither with them, Iohn. 18, 28.were partakers of the ſpirituall meate and drinke with vsus. And leaſt we ſhould doubt, what meate and drinke that was, which they had common with vsus, Paule in the firſt epiſtle to the Corinthians, the tenth chapter, expoundeth it, ſaieng; They dranke of the ſpirituall rocke, verſe. 4.which followed them, and the rocke was Chriſt. Wherefore the wicked, which are deſtitute of that inſtrument, whereby the bodie and bloud of the Lord are receiued; namelie, faith, doo for that cauſe not receiue the things themſelues, which are ſignified; but do… onelie receiue the ſignes of thoſe things. Howbeit, they which are prepared with faith, as with the mouth of the bodie they eate and drinke the ſignes; ſo by ſaith, and the mouth of the mind, they trulie receiue the bodie and bloud of Chriſt.
Thoſe words; This is my bodie, Matt. 26, 26.are ſpoken by the LORD altogither figuratiuelie. The words of the inſtitution.For when he had taken bread in his hands, and had ſhewed the ſame vntounto his apoſtles ſitting at the table, he could not affirme of it, that it was his bodie, if it ceaſe not to be bread. For who will in proper ſpéech call bread a mans bodie? Certeinlie no man that is wiſe. For thoſe forms and natures, are altogither diſtinct and ſeuerall, ſo that one of them cannot be another. Wherefore, ſince that a figure muſt be vſed, that ought to be choſen, which may moſt agrée with ſacraments. And the receiued definition of ſacraments is, that they be ſignes of holie things. Wherefore, Matt. 26, 17.euen as the ſacrifice of the Hebrues was called the paſſouer, bicauſe it ſignified the paſſing ouer; Gen. 17, 10.and circumciſion, the couenant of God, bicauſe it was a ſigne thereof (neither was the rocke, whereof the forefathers dranke, for anie other cauſe called Chriſt:) ſo the bread of the Euchariſt is called the bodie of the Lord, bicauſe it ſignified the ſame; not vndoubtedlie by a common ſignification, and ſuch as is vſed vponupon a ſtage or theatre, but effectuall. Forſomuch as the holie Ghoſt vſeth that inſtrument, for the ſtirring vp of faith in vsus; whereby we may apprehend the promiſed participation of the Lords bodie. I might alſo grant, that the bread, in a certeine maner thereof, is, and is called the verie bodie of Chriſt; namelie, that it is a ſacrament thereof. For both the ſcriptures and the fathers doo manie times ſo ſpeake of the ſacraments. But they, which defend the contrarie opinion, both they themſelues perhaps will grant, that there is a figure in the words alledged, yea and being conſtreined of neceſſitie doo thus expound that ſaieng; This is my bodie, that is; With this bread vndoubtedlie is giuen my bodie. Which interpretation I would not ſticke to receiue, if they ment, that the bodie of Chriſt is giuen without a ſubſtantiall or corporall preſence. Which bicauſe they will not admit, therefore, for auoiding of ambiguitie, I abſteine from that kind of figure, and ſtaie my ſelfe vponupon the common and receiued kind of ſignification, and which the fathers in times paſt vſed.
That we be partakers of the bodie of Chriſt although it be abſent.In this point is the ſtate of our controuerſie, that of manie it is not thought, that the bodie of Chriſt can be trulie communicated, except it be (as I may ſaie) reallie and corporallie preſent. Howbeit, theſe men (in my iudgement) hauehave not ſufficientlie perceiued the force of faith. For they doo not conſider, that things, which otherwiſe be moſt far diſtant, are by it preſent vntounto vsus. Alſo the forefathers, ſo manie as were godlie, 1. Cor. 10, 3.receiued (as Paule teſtifieth) the ſelfe ſame ſpirituall meate and drinke that we doo; that is to wit, the bodie and bloud of the Lord, as vntounto the Corinthians it is ſaid. Neither was the great diſtance of times anie lett, wherein Chriſt being now borne, theſe things began to hauehave their being to the ſpirituall and true communion hereof: for by faith they were made preſent vntounto them. Therefore, what impediment ſhall now the ſpaces of places be, which are betwéene heauen, where Chriſt abideth, and vsus [here in earth,] but that we may hauehave the true fruition of his bodie and bloud, and be quickened thereby: Surelie nothing at all, if we hauehave faith, whereby our minds being aſſiſted by the word of God, and by the ſacraments, may be carried vp into heauen, and there be refreſhed with the ſpirituall meate and drinke of the bodie and bloud of Chriſt, and be reſtored vntounto eternall life. And whileſt I now and then name heauen, I vſe no metaphor; but I verelie vnderſtand thoſe celeſtiall places, whereinto Chriſt was receiued, when he departed from vsus, Luke. 24, 51as the holie ſcripture teſtifieth.
Euerie faithfull man, ſince he is the member of Chriſt, whereſoeuer he be, hath him for his head, and is trulie and moſt néerelie ioined vntounto him; ſo as from thence he draweth life and ſpirit, which doo ſo flowe from the diuinitie, as by the fleſh and bloud of Chriſt giuen vntounto death, they are deriued vntounto vsus. For GOD dooth not giuegive anie celeſtiall gifts vntounto mortall men, but by one mediator of God & men, 1. Tim. 2, 5.the man Chriſt Ieſus; as Paule ſaith vntounto Timothie. Whereof it commeth, that our bones and our fleſh, Regeneration of the bodie.forſomuch as they be partakers of the heauenlie regeneration, and of eternall life, be of his fleſh and of his bones, Epheſ. 5, 30.as the apoſtle hath taught vntounto the Epheſians. For vnleſſe they did depend of them, and ſpirituallie cleane therevnto, they could not deriue vntounto themſelues from GOD, by them, either regeneration, the ſpirit, or eternall life. Wherefore, although betwéene vsus and the bodie of Chriſt there be great diſtances of places; yet doo we depend of him, and vntounto him are maruellouſlie ioined. And ſéeing this coniunction is ſpirituall, ſecret, and diuine; there is not required a ſubſtantiall and corporall preſence of his bodie and bloud: and therefore we doo not admit the ſame, bicauſe it is againſt the truth of the Lords humane nature, and dooth euidentlie diſagrée with the teſtimonies of the ſcripture.
In things perteining to man, A ſimilitude.a huſband happeneth vponupon ſome occaſions to iournie into a far countrie; he leauing his wife for a time at home, ceaſeth not therfore with hir (as the ſcripture ſpeaketh) to be one fleſh. Wherefore their true, proper, and lawfull coniunction remaineth perfect, although the one be neuer ſo far abſent from the other. How much more dooth Chriſt, Epheſ. 5, 23.who (as the apoſtle ſaith) is the huſband of the church, remaine with all his members wined togither, although he be gone awaie into heauen and departed bodilie?
Wherefore, vntounto this vnion, which we hauehave with the Lord, that is, with his bodie, bloud, and bones, there is no néed of a naturall touching; neither of places conioined continuall or cloſe togither: onelie there muſt be ſpirit and faith; wherby we may be moſt néerlie copied to whole Chriſt our ſpouſe and ſauiour. But they, which denie that there becommeth ſuch a coniunction with the fleſh of Chriſt, without his ſubſtantiall and corporall preſence, ſéeme to attribute but little to the mightie power of GOD; whereas they in the meane time doo perpetuallie warne vsus to hauehave regard vntounto it, when we iudge that the bodie of Chriſt can neither be euerie where, nor in manie places at once. Let they themſelues vſe that remedie, which they offer vntounto others; and let them grant that power of God, which the truth and our godlie iudgement requireth: and the ſame being granted, there ſhall be nothing taken awaie from the humanitie of the Lord, the nature of the ſacrament ſhall remaine found, and we ſhall agrée togither in the wiſedome of the holie ſcriptures.
In the confeſſion made at Auguſta, there is nothing (ſo farre as I can perceiue) but may agrée with the opinion which I hauehave now ſet foorth. But bicauſe, both in word and mind (as it manifeſtlie appeareth) we agrée not among our ſelues; therfore, what I beléeue and vnderſtand out of the word of God, I ment to declare; that none may afterward iuſtlie complaine that they be deceiued. And theſe things hauehave I comprehended in verie few words; touching which I can no longer with a perfect and ſafe conſcience hold my peace, from teaching, diſputing, and writing.
Wherefore I beſéech you, that when oportunitie ſhall ſerue, it may be frée for me to intreat plainlie and manifeſtlie in word and writing, what I iudge as concerning that ſubſtantiall and bodilie preſence of the bodie and bloud of Chriſt in the ſupper; and of the other things, which I hauehave rehearſed. Which if it may not ſéeme good to be granted, I deſire to be diſmiſſed by your authorities, with good licence and fauour.
The opinion of D. Peter Martyr Vermillius, as touching the preſence of the bodie of Chriſt in the Euchariſt, propounded by him in the communication that was had at Poiſſy.
YEe reuerend Prelats and moſt learned men, ſéeing there ſéemed to be in a maner a conſent as touching the preſence of the bodie of Chriſt in the vſe of the ſupper; yeſterdaie I profeſſed to you, what my opinion, faith and iudgement ſhould be thereof. Which as I then expreſſed in words, ſo am I now minded to rehearſe it by writing; whereby I may make the ſame more certeine, and more euident vntounto you. Wherefore I iudge, that the reall and ſubſtantiall bodie of Chriſt is onelie in the heauens; but yet, that the faithfull, in communicating, do… ſpirituallie and by faith truelie receiue his verie bodie, and verie bloud, which was giuen for vsus vponupon the croſſe. Wherefore I allow no tranſubſtantiation, and conſubſtantiation in the bread and wine of the ſupper. Further, I affirme that the diſtance of places is no let to our coniunction with the bodie and bloud of Chriſt: bicauſe the ſupper of the Lord is a heauenlie thing; and although that with the mouth of the bodie we receiue vponupon the earth bread and wine, being ſacraments of the bodie and bloud of the Lord; yet, by faith and by the helpe of the holie ſpirit, our minds, wherevnto ſpeciallie belongeth this ſpirituall and heauenlie food, being carried vntounto heauen, doo inioie the preſent bodie and bloud of Chriſt. And therefore I affirme, that it is not néedfull to determine the bodie of Chriſt to be truelie, ſubſtantiallie, and corporallie preſent, either to vsus, or in the ſignes, by a preſence not locall.
I ſaie moreouer, that the things ſignified, are no otherwiſe ioined vntounto the outward ſignes, than ſacramentallie; forſomuch as by them they are not prophanelie and lightlie, but effectuallie ſignified, by the inſtitution of the Lord. This is the ſumme of my faith, which I hold in this opinion. And therefore the conſents brought in writing, I doo admit in this reſpect, as they are referred, or may be applied vntounto the ſenſe now declared; againſt which, if anie man doo either wreſt them, or interpret them, I profeſſe that I diſſent from him. And whereas in theſe ſpéeches, there is mention made of the ſubſtance of Chriſts bodie; I vnderſtand no other thing by that name or word, but the true bodie of Chriſt. For our faith is not directed vntounto a feined thing or phantaſie, but vntounto the true, humane, and naturall bodie, which the word of God tooke of the bleſſed virgine, and gaue for vsus vponupon the croſſe. Wherefore there is no cauſe whie by that word we ſhould be thought to beléeue, that his reall preſence is elſe-where than in heauen.
I Peter Martyr Vermillius, a Florentine borne, hauehave written theſe things with mine owne hand, and hauehave profeſſed them with mine owne mouth, before the reuerend and honourable perſonages of this Conference.