Confession of the Christian Religion, Confession · Chapter 16
CHAP. XVI. Of the Lords ſupper.
BY that which we hauehave ſaide, of the communion with Chriſt, and of the worde of the goſpell, of the ſacramentes in generall, and of Baptiſme: may eaſilie be gathered what our faith is, concerning the Lordes Supper.
I. The ſacrament of the ſupper, is an inſtrument of the holie ghoſt, to helpe forvvard the communion with Chriſt, and with the church.
We beleeue that the ſacrament of the ſupper, is not onelyonly a teſtimonie of our communion with Chriſt, and with his fleſh and blood and with the whole church: but alſo an inſtrument of the holie ghoſt to confirme & helpe foreward the ſame: the Apoſtle ſaying, the bread vvhichwhich we breake, 1. Cor. 10.16is it not the communion of the Lords bodie? the breaking and the taking of the bleſſed bread, he calleth the communion of the Lordes bodie: becauſe they which eate with an actuall faith in the Lorde, doe ioyne in communion with the Lord, and with his fleſh and blood: as alſo they that imbrace the word of the Apoſtles in faith, do receiue a communion with the Apoſtles, & that cōmunion is with the father, and with his ſonne Ieſus Chriſt.
II. A confirmation of the former opinion.
For as baptiſme, is an inſtrument to begin this communion, becauſe by it, wee are borne againe in Chriſt: ſo is the ſupperinſtituted, to make perfect the ſame: becauſe in it wee are fedd or nouriſhed with the fleſh and blood of Chriſt, that we may growe vp in him: as the Apoſtle ſaith, 1. Cor. 12.13vve are all baptized into one bodie, and we all drinke, of one drinke into one spirite.
III. The increaſe of our communion with Chriſt, is the principall end of the Lords ſupper.
There are alſo other endes of the inſtitutiō of the Lords ſupper: namely, that beeing admoniſhed both by the words & ſignes, which repreſent vntounto vsus Chriſts death, and his blood ſhedd for vsus, we ſhould reuerently eſteeme of the benefite of our redemption: as the Apoſtle ſaith, As oft as yee ſhall eate of this bread, 1. Cor. 11.20.yee ſhowe the Lords death. And therefore the ende is, that we may be confirmed in the faith concerning remiſſion of ſinnes, we may be nouriſhed into hope of a bleſſed reſurrection, wee maye giuegive thanks to him for ſo great a benefite: we may be ſtirred vp to repentance, and laſtly, we may openly before the whole congregation renue our couenant begunne with God. But ſith all theſe things tend to this, that we may more & more be vnited to Chriſt, & be made one with him, and he more feelinglie liue in vsus, and we in him, being now made fleſh of his fleſh, and bone of his bone: therfore we doubt not but the ſupper is principally inſtituted, for the increaſe of this vniting and communion with Chriſt, wherein our ſaluation is made perfect and accompliſhed. Whereunto it alſo tendeth that bread and wine are the nouriſhments of the bodie: ſo as wee may hold it for moſt certaine, the fleſh and blood of Chriſt is the ſame in nouriſhing of our ſoules, & preſeruing thē in life, that the bread and wine is to our bodies.
IV. The bread, why it is called the bodie of Chriſt.
Whereuppon we may alſo vnderſtand, why Chriſt called this bread, his own body: namely, not for that it is either properly his verie true bodie, or that there is any ſuch body cō tained within it, or alſo that it is onelyonly a bare ſigne of his bodie, broken and dead for vsus: but that it is a ſacrament, (for ſacraments ſaith Auguſtine take vntounto them the names of the things, whereof they be ſacraments) and therefore an inſtrument alſo of the holie ghoſt, to communicate vntounto vsus the true body of Chriſt, & to confirme vsus in his communion. Like as for the ſame cauſe the Apoſtle alſo called baptiſme, not the ſigne of regeneration, Eph. 5.26but the vvaſhing water it ſelf of regeneration: namely becauſe that by this waſhing of water through the worde, as by a fitt inſtrument, Chriſt by the working power of his ſpirite doeth inwardly waſh and cleanſe vsus, and begett vsus a new.
V. The true and ſubſtantiall body of Chriſt is ſpoken of the bread, but improperly, and figuratiuely.
Wherefore we doubt not, but in the words of the ſupper, the true and naturall bodie of Chriſt is ſpoken of the bread: eſpecially ſith it is added for expoſitions ſake, which is giuen for you. So that it is moſt truely ſaid that the bread is Chriſts bodie, euen that true bodie which was giuen for vsus: but yet this is improperly & figuratiuely: ſith in verie deede, the bread was not giuen for vsus, but the verie bodie of Chriſt, whereof the bread is a ſacrament.
VI. The bodie of Chriſt is not in the bread, reallie, and properlie.
Hereby we are alſo confirmed in this opinion: that as the bread is not properlie the verie bodie of Chriſt, but a ſacrament thereof: ſo alſo Chriſt is not in the bread, reallie and properly. For in ſacraments, the thinges whereof they bee ſacraments, are not really included, although they borrowe their names of the things, as in baptiſme the matter is apparent and out of all queſtion: in which no man ſaith that the blood of Chriſt, by which we are waſhed from ſinne, or the verie regeneration it ſelfe is included, as alſo in the worde of the goſpell, the thinges are not therein really included which by it be declared. Nowe ſacraments be viſible words. And Chriſt ſaid not, my bodie is in this, that is, in the bread: but in a farre other manner of ſpeach, as, This, that is, this bread is my bodie. Now if any wil ſay, that this is all one in ſenſe: it will follow, if the bodie of Chriſt bee really in the bread, then the bread is really, properly, and ſubſtantially the bodie of Chriſt. And if this be impious to bee ſpoken, neither do wee thinke that the other can godlily be affirmed. Yet we denie not, but it is in it ſacramentally, in that ſenſe, that wee ſay remiſſion of ſinnes, and ſaluation and life is in the worde of the goſpell, which it declareth and offereth. But ſith the common ſorte hauehave vſed to drawe ſuch manner of ſpeaches to ſuperſtition, wee iudge that thoſe ſpeaches are altogether to bee foreborne and auoided, and the ſimple plaine phraſes of the ſcriptures to be vſed.
VII. In the ſupper are giuen, not onelyonly the ſignes, but alſo the things ſignified by them.
Now this is ſetled in vsus, without all controuerſie: that although the bodie and blood of the Lord, are not, that is, do not exiſte in their owne ſubſtance and in verie deede and properly, in the bread and wine, but are in heauē: yet notwithſtanding with the verie diſtribution or giuing of the bread and wine, there is truely offered vntounto all men the true fleſh of Chriſt to be eaten, and his blood to be drunk: not ſimplie, but in as much, as his fleſh was betraied vntounto death for vsus, & his blood ſhedd for the remiſſion of our ſinnes. For the words are manifeſt which Chriſt ſpeaketh, in Iohn, of the eating his fleſh, Ioh. 6.53.and drinking his blood, if any man will hauehave life in him: and that which the Apoſtle ſaieth euē iumping with the words of Chriſt, He which eateth the bread and drinketh the Lords cupp vnworthilie, he is made guiltie of the (true) bodie and blood of the Lord. Neither doubt we, but Chriſt, as he plainely commaunded the bread to bee eaten: ſo alſo by adding immediatly This is my bodie, he cloſely commaunded tha to bee eaten, aſwell as the bread, but yet each of them in a diuerſe manneri
VIII. None but the faithfull doe truely eate Chriſts true fleſh.
But albeit the fleſh of Chriſt be offred vntounto all, in the ſupper to be eaten: yet we beleeue that it is truely eaten of the faithfull only; both becauſe they alone hauehave communion with Chriſt, and with his fleſh and blood, and others hauehave not; neither by receiuing the bread are made partakers of him; and alſo becauſe they alone hauehave the ſpirite of Chriſt, by vertue of whom onelyonly, the fleſh of Chriſt is truely communicated, yea and alſo becauſe they alone doe bring true faith, without which, the ſame cannot bee truely receiued and eaten. For Chriſt giueth not his true bodie to bee truely and indeed eaten, but only to them, which do aſwell beleeue that the ſame was betraied for them vntounto death, and his blood ſhedd for remiſſion of their ſinnes, as thoſe wordes to bee true, This is my bodie.
IX. That hypocrites eate Chriſts bodie ſacramentallie.
By the way we denie not, but hypocrits alſo lacking the true and iuſtifying faith, in receiuing and eating the breade, as a ſacrament of the Lords bodie: may be ſaid to eate the very true bodie of Chriſt alſo, namely ſacramentally, not truely and indeed: Euen as the Apoſtle ſaith al the Corinthians, 1. Cor. 6.11which were baptized with water, were ſanctified & iuſtified, namely ſacramentally, as is aboue ſaid: though not all of them were truely made ſuch.
X. There bee three kinds of men that eate, and therefore diuerſe ſorts of eating.
Thence alſo we learne, that there are three kindes of men which may be called into queſtion, whether they eate the fleſh of Chriſt, or eate it not. The firſt, is of ſuch as receiue the bread, as common meate, and not as a ſacrament: They eate not the true bodie of Chriſt in any reſpect, and are the true Capernaites, & their eating is meere carnall. And others of the contrarie ſide, receiue not the bread (yet not vponupon contempt) but onelyonly beleeue in the goſpell: and their eating is meere ſpirituall. Laſtly there are others, who not contenting themſelues onelyonly with faith in the goſpell, do alſo receiue the bread: not ſimplie, as the firſt ſorte, as bare bread: but as a ſacrament of the Lords bodie. Whereuppon it comes to paſſe that they are ſaid, to take and eate ſacramentally. But ſith this may bee done aſwell of the the godly and faithfull, as alſo of vngodly hypocrites, (yet in a diuerſe manner; of the one ſort by faith, of the other without true faith:) therefore we alſo ſay that the vngodly hypocrites do eate it onelyonly ſacramentally, but the faithful, do eate it both ſacramētally & truely and ſpiritually, and therefore to ſaluation.
XI. The true body of Chriſt is eaten onelyonly by faith.
Seing then, wee ſay that the true bodie of Chriſt is reccaued onelyonly of the faithfull, both ſacramentally, and alſo truely: we meane that it is eaten, not with the mouth of the body, but the mouth of the minde and with a heart indued with faith: & that by meanes of the holie ghoſt, which worketh in vsus, and applieth whole Chriſt vntounto vsus. For it is the meate of the minde (ſaith Cyprian) not of the bellie. And, Ser. de caen. 1. Cor. 12.13The fleſh profiteth nothing (as Chriſt ſaith, and Auguſtine expoundeth) but it is the ſpirit which quickneth. And the Apoſtle teacheth, Ioh. 6.63By one ſpirit we are all baptized into one bodie, and hauehave bin all made to drinke into one ſpirite. And if that all true coniūction with Chriſt be through the holy ghoſt, though he with his bodie do remaine in heauen, and we vponupon the earth: it followeth, that this eating muſt bee after the ſame ſorte. For what elſe is it to eate, then to receiue & vnite vntounto thee meate for the nouriſhment of that part, to which it is ordained, after a due ſort? But the fleſh of Chriſt (as hath beene ſaid) is food of the minde, not of the bellie. Neither vndoubtedly, is the fleſh of Chriſt otherwiſe eaten, then in reſpect that it was killed for vsus, and made bloodleſſe, as the words do ſound, and the breaking of the bread doth repreſent; and that truely alſo, euen as the paſſeouer, and all the ſacrifices were eaten. But now his body liueth, and can not bee without blood: as at the firſt ſupper it was neither without blood, nor dead. And therefore wee cannot without ſacriledge affirme, that it paſſeth properly & that by the mouth into our bodies. And to what ende alſo, as the ſacrament of bread is giuē without wine, & the wine without bread: ſo in the ſupper, the bodie is giuen without blood, and the blood ſeuerally without the bodie: but that wee might know, that theſe his owne ſubſtances, as they are properly in heauen, doe not paſſe through our mouthes, but are receiued onelyonly by a faithfull remēbrance, effectually ſtirred vp by the holy ghoſt? For this did the Lord himſelfe require, ſaying, doe this in remembrance of me: and in ſaying, This is my bodie which is giuen for you. For in ſpeaking thus, he required in them faith, whereby they might beleeue this. and beleeuing might eate: that is, might apply it vntounto themſelues for the food and life of their ſoules. Wherefore wee hold aſſuredly, that they eate the fleſh of Chriſt truely, and not by an imagination: who, beleeuing that it was giuen vntounto death, for the cleanſing of their ſinnes, doe with a faithfull minde imbrace the ſame for ſuch a ſacrifice, & applie it vntounto themſelues. And they which thus eate the bodie of Chriſt as dead, wee doubt not, but they are more and more ioyned to the now liuing & quickning bodie of him, according to his owne promiſe: Ioh. 6.56who firſt ſaid, He which eateth my fleſh, and afterward added, abideth in me, and I in him.
XII. The opinion of the corporall eating, to be reiected, as vaine and vnproffitable.
Moreouer ſith this manner of eating the fleſh of Chriſt, namely, by faith, is both ſure, and profitable to ſaluation: And the other, namely of eating it with the bodilie mouth, cannot be prooued out of the holy ſcripturs: and admit that ſomewhat might probably be alleadged for it, yet it is not neceſſarie, nor cā any thing at all profite the ſoule, but bringeth with it into the church many miſchiefes, monſtrous heriſies, idolatries, ſtirres, ſchiſmes, diſſolution of congregations: yea, makes chriſtian religion to be a ſcorne and deriſion to infidells: we therefore beleeue, that piety willeth al of vsus, contenting our ſelues with that kinde of eating, which in the ſupper is made by faith and by the ſpirite, wee ſhould not regard the other kinde, but bidding it farewel, we ſhould reuerently imbrace brotherly charitie, and peace, to which ende alſo the ſupper was inſtituted. Nether indeed cā the vſe of thoſe kinde of ſpeaches be ſuffred in any other ſenſe: then in this, as we vſe to ſaye, that what we vnderſtand by hearing the words with our eares, the ſame we learne by our eares. But to bring in phraſes not vſed in the ſcriptures, eſpeciallie ſuch as bee not onelyonly vnprofitable, but alſo pernitious & hurtfull, wee thinke it altogether vnlawfull.
XIII. That there is a true preſence of Chriſt in the ſupper: but it is ſpirituall.
Now by this which we hauehave ſaide, both of the true vnion, and the true eating: it may eaſilie be ſeene, what wee ought to beleeue of the true preſence. Wee hold therefore, that if we be truely and indeed vnited with Chriſt, & ſo with his fleſh and blood: and, if we truely eate his fleſh and drinke his blood: then the ſame Chriſt not onelyonly in his deitie but alſo in his fleſh and blood is preſent vntounto them that are vnited vntounto him, and do eare his fleſh and drinke his blood. For what can be more preſent to thee, then that which thou eateſt and drinkeſt? and to which, thou in thine owne ſubſtance art coupled, and from which, as from thy head, life and motion is imparted to thee as into a member?
XIV. Such as the vnion and eating is, ſuch is the preſence, namely ſpirituall.
But as both the vnion, and the eating are made by the ſpirite and by faith: ſo alſo wee beleeue, and hauehave beene taught, that the preſence is no other then ſpirituall, and is in men that are indued with the ſpirite of god, & with faith: and therefore that this kinde of preſence cannot bee letted by any diſtance of place, though neuer ſo great.
XV. A thing is preſent, or abſent, ſo farre forth as the ſame is perceiued or not perceiued.
For neither the neereneſſe nor the farneſſe of the places, maketh a thing to be preſent or abſent, but the participation or not participation of the ſame thing. The ſunne, though it be verie farre diſtant from vsus, yet it is ſaid to bee preſent; and it is truely ſaid to be in our eyes, when as we are made partakers of it: Againe it is abſent, whē as either ouerſhadowed with cloudes, Aug. ad vol. Epi. 3. Col. 10.or gone into the other hemiſpheare we cannot ſee it: To a man ſtarke blinde, the light thereof is neuer preſent, though it ſhine euen into his eyes: as likewiſe excellent muſicke to one that is deafe: or the ſweetenes of an oration, to an vnlearned man. God is alſo ſaid to be farre from the vngodlie, becauſe he is not perceiued of them by faith: whenas notwithſtanding in his owne eſſence, he is not farre from any of vsus. For in him wee liue and are mooued, and hauehave our being. Therefore ſo farre forth as a thing is perceiued or not perceiued of vsus, either by the naturall part or by the ſenſes, or by the minde, or any other waye: ſo far alſo is it ſaid to be preſent or abſent.
XVI. VVhat kindes of preſence we denie, and vvhat kindes we graunt.
Wherefore albeit we diſallow, that the ſubſtance of the bread being changed, or waſted into nothing, there ſhould ſucceede in place thereof, the true fleſh of Chriſt, and that ſo to bee preſent vntounto vsus, that vnderunder the accidents of bread ſhould lie hidden the true ſubſtance of Chriſts bodie; and albeit we alſo denie the fleſh of Chriſt to be really and in it owne ſubſtance, preſent in the bread, which bread hath no other vnion with his fleſh but the ſacramentall vnion, which is made by a miſticall relation; and albeit, wee alſo gainſaye, that he is preſent to the wicked, which hauehave not that ſpirituall communion with him, nor can bee ſaid truely to eate his fleſh; And albeit we doe not graunt ſuch a preſence of Chriſts bodie, namely that he is now preſent with the faithful vponupon earth in the time of the ſupper, viſibly to bee ſeene of them, as he was in the firſt ſupper preſent at the table, viſibly to be ſeene of his Apoſtles (for this doth plainely diſagree not onelyonly frō the nature of the body of Chriſt, but alſo frō the ſcripture it ſelfe) but do graūt that he is preſent with them onelyonly in an vnuiſible manner, and ſuch a manner as is not to be perceaued by our ſenſes; Laſtly albeit wee deteſt that preſence, wherein ſome doe faine the fleſh of Chriſt really & in it owne ſubſtāce to be euerie where: yet wee beleeue and acknowledge ſuch a preſence, as is no leſſe eſſentiall, for the things which are truely preſent vntounto vsus (ſeing we are indeed made partakers of them) then ſpirituall for the manner, wherein they are made preſent, and are truely communicated vntounto vsus. Yea wee alſo doe little doubt, but the fleſh of Chriſt is preſent in the bread, and his blood in the wine: but after no other ſort, then as wee vſe to ſay, that what ſo is declared and offred in the word of the goſpell, the ſame is preſent and is contained in the word: ſith euen the ſacraments are viſible words, and euerie thing that is ſignified, is (in ſome ſorte) in the ſigne thereof, and is giuen with it.
XVII. The preſence of Chriſts bodie in the ſupper, depends not vppon vbiquitie, but vppon Chriſts wordes.
Whereupon it is euident that the preſence of Chriſts bodie in the ſupper dependeth, not vponupon vbiquity (or being in all places at once) as ſome hauehave dreamed, but vppon the verie words of Chriſt, working in vsus, to whome he is made preſent by the holy ghoſt. For if the Apoſtles had eaten the bread, receiued at the hand of Chriſt, and had not heard, and by faith vnderſtood thoſe his words, (This is my body:) doubtleſſe they had then nether receiued nor eaten any other thing, then bread. So that to the confirming of their reall preſence in the bread that monſtrous opinion, and odious to God and his whole church, concerning vbiquity, can nothing help them: drawne indeed out of their ſcholaſticall diſtinctions, but yet cleane againſt the iudgement of the ſchoolemen themſelues. And this is our faith and confeſſion, of the true communion, of the true eating, and of the true preſence of Chriſtes bodie.
XVIII. What rites are to bee vſed in the celebration of the Lords ſupper.
Concerning rites and ceremonies in the celebration of the Lords ſupper we ſay onelyonly this, that thoſe are principally to bee allowed of, which come neereſt to the Apoſtolicall ſimplicitie.