Sermon on the Lords Supper, Sermon
¶ A Sermon of the Supper of our Lorde Ieſus Chriſte the Sonne of God.
THe Apoſtles, the Euangeliſtes, & Paul alſo the veſſel of election, and Apoſtle of the Gentiles, hauehave diligently and perfectly deſcribed the holy and myſticall Supper of our Lorde and Redeemer Ieſus Chriſt, in theſe wordes:
When the Euen was come, Mat. 26.20. Mar. 14.22. 1. Cor. 11.23.the ſame night in which Ieſus was betrayed, he ſate downe with the twelue. And as they dyd eate, Ieſus, when he had taken bread, and geuen thankes, brake (it,) and gaue it to his Diſciples, ſaying: Take yee, eate yee, This is my body which is brokenOr giuen. for you, This doo in the remembrance of me. Likewiſe alſo when he had ſupped, he tooke the Cuppe, and when he had geuen thankes, he gaue it to them, ſaying: Drinke ye all of it, and they all dranke of it. Then he ſaide to them, This is my bloud of the new Testament.
Saint Luke and Saint Paul hauehave:
Luk. 22.20. 1. Cor. 11.25.This Cuppe is the newe Testament in my bloud, which is ſhedde for you, and for many, for the remiſſion of ſinnes. As often as you ſhall doo this, doo it in remembrance of me. For as often as yee eate this beead, and drinke this Cuppe, yee doo ſhewe the Lordes death tyll he come.
The principal poyntes of this ſermon.In the holy and myſticall Supper of our Lorde Ieſus Chriſt, we muſt not onelyonly conſider the woordes of the Inſtitution preſently recited, but alſo we muſte here ioyne the things going before, with thoſe whiche come after: as ſuch, whereby the whole myſterie is more clearely and amply ſet foorth.
And firſt, we muſt conſider the doctrine which the Lord taught his Diſciples in the Supper. Secondly, what he did, and how he inſtituted this Supper: that is to ſay, howe the Lord celebrated it, and ordeyned it to be celebrated by the Church, vntounto the ende of the world.
Finally, of what ſort the diſciples were in this ſupper, and how they behaued them ſelues therein: that we may learne hereby, howe we ought to behaue our ſelues in celebrating this moſt holy banquet, and alſo that by the declaration of all theſe poynts, we may vnderſtand truely what the myſticall Supper of the Lord is: that is to ſay, (ſpeaking in the firſt place, of the ſumme of the matter, although it be inwrapped in ſhadowes and figures, and propoſing the whole matter, as it were to be beholden with one onelyonly ſight) that it is a ſacramentall Ceremonie, or an holy action,What the myſtical ſupper of the Lord is. ordeyned for the Churche, by Ieſus Chriſte, our Lord, Redemer, and high Prieſt, wherby, in ſetting before vsus in this Banquet, the bread and the wine, being myſtical tokens and pledges, he commendeth vntounto vsus in like maner his doctrine, and alſo maketh vsus a full promiſe of euerlaſting life, the which (in geuing his bodye to death, and ſhedding his bloud) he hath prepared for vsus: and offered them vntounto vsus, to be receyued by faith, in liuely meate and drinke, and by this certification he ratifieth it vntounto vsus.
Moreouer, he repreſenteth or ſignifieth by theſe tokens and pledges, reneweth, & as it were ſetteth before our ſenſes his giftes or benefites, which the faithful receiue. Alſo he gathereth together viſibly his ſeruauntes into the companie and vnitie of his body: finally he confirmeth vntounto vsus the remembrance of his death and paſſion, and of our redemption, admoniſhing vsus in the meane ſeaſon of our dutie, which is chiefely to yelde him prayſe and thankes giuyng.
Of what fort the doctrine of our Lorde in the Supper is.Touching the doctrine, as it is euerye where ſo is it alſo heere: that is to ſaye, a thing ſo excellent, that it ſurmounteth all the reſt, which doctrine, although it be diuers and moſt copious, yet is it ſuch, as may be gathered into certaine and a fewe Articles.
The firſt article of the doctrine of our Lord. The ende of the Supper.For the firſt and chiefeſt matter, which it handleth at large and moſt euidently, is the principall poynt of our Chriſtian religion, and the ende of our myſticall Supper: that is to ſay, that the Lorde our God of his meere grace and mercy taking pitie of mankind, ſent into the worlde for the ſaluation of the faithfull, his onelyonly ſonne our Lord Ieſus Chriſt, who by his death hath purged vsus from all our ſinnes, and deliuered vsus from death, from hell, and from Satan, and made vsus heires of life euerlaſting.
And for ſo much as in this poynt conſiſteth chiefely all the matter of our ſaluation, he commendeth vntounto vsus, and repeateth this thing in many ſortes and diuerſely, to the ende that we ſhoulde not forget him, or lightly regarde him, but that he myght ſhewe himſelfe cleerely vntounto the faythfull for euer, as a moſt cleare lyght, which myght ſhyne vntounto them and lighten them.
Moreouer he figureth, propoſeth, and commendeth vntounto vsus, vnderunder moſt apt figures and ſhadowes, this moſt excellent part of doctrine.
For in the beginning of the Supper,The Lorde waſheth his diſciples feete. the Lorde waſhed his diſciples feete. By the which acte, (after that he had lyuely declared vntounto them a great humilitie of hart, with charitie, and affection of mutuall ſeruice, and of all kinde of dutifull behauiour one toward another,) we reade, that the Lorde ſayde vntounto Peter, which gayneſayd him:
Iohn. 13.8.If I waſhe thee not, thou hast no part with me,
And ſtraight way afterward:
Iohn. 13.10He which is waſhed, needeth not ſaue to waſhe his feete, but is cleane eueryevery whit.
Whereby we gather, that the Lorde hath taught hereby, that they, which are once receyued to the fauour of God, and purged by the bloud of the Sonne of God, receyued by fayth, are fully iuſtified.
But bycauſe they, which are iuſtifyed, ſo long as they lyue in this world, hauehave infirmities in their fleſhe, wherewyth they are after a ſort ſoulied, as be the feete of them, which are waſhed with muddy water, he ſignifieth, that they ſhould clenſe theſe ſpottes by continuall repentance. Here vntounto agreeth the worthy ſaying of the holy Apoſtle:
Rom 8.There is then no damnation to them, which are in Christ Ieſu, which walke not after the fleſhe, but after the ſpirit.
The Lorde eateth with his diſciples the Paſcal Lambe.Agayne the Lorde ſetteth before our eyes our redemptiō, obtained by his death when he eateth with a great deſire wyth his Diſciples the Paſcall Lambe beyng offered vp. For we knowe, that Ieſus Chriſt is the Lambe of God, which taketh away the ſinnes of the worlde, and that Chriſt our Paſſeouer is offered vp, and that the ſprinklyng of his bloud ſtayeth and keepeth farre from vsus the deſtroying Angell. Alſo that he clenſeth our ſinnes, and refreſheth vsus with ſpirituall drinke, guideth vsus to eternall lyfe, and maketh his father pacifyed with vsus, who, were it not for this, would ſtill be angry agaynſt our ſinnes.
Moreouer he commendeth vntounto vsus the myſterie of our redemption, by the bread and wine holily inſtituted, for ſignes and Sacramentes of his bodye deliuered to death, and of his bloud ſhed for vsus, and willeth vsus, that we neuer forget him. Beſides this, he hath not onelyonly commended vntounto vsus this principall point of our ſaluation in parables and figures, but alſo hath expoū ded it vntounto vsus moſt manifeſtly in cleere and euident woordes,Iohn. 14.2. as when he ſayth plainely, that many manſions (that is to ſay, ſufficient dwelling places) are prepared, with his heauenly father, to receiue all the elect, and that he departeth hence, that by his death, he myght open the heauenly dwellings, to bring in thether his faythful ſeruauntes.
Io. 14.3.For I will receiue you (euen) vntounto my ſelfe, that where I am, there maye ye be alſo.
And agayne he ſayth,
Io. 14.6.I am the way, and the truth, and the life: no man commeth vntounto the father but by me.
Alſo:
Io. 15.3.Nowe are ye cleane through the word, which I hauehave ſpoken vntounto you. Byde in me, and I in you.
I omit here purpoſely many ſuch lyke things: for you hauehave ſufficiently vnderſtoode by that which wee hauehave alledged, with what diligence, and howe abundantly and aptly, he hath expounded and commended vntounto vsus in his doctrine (the which often in his Supper he repeated to hys Diſciples) the principall point of our ſaluation.
The ſecond article.Nowe for ſo much as the doctrine of our Lord Ieſus Chriſt doth not only ſhew vntounto vsus our redemption,The ſeconde Article. The Lorde teacheth vsus alſo repentance in the Supper. and teacheth that faith in Chriſt, which truely iuſtifieth, but alſo inſtructed vsus to repentaunce, and to a graue and earneſt accuſation of all our miſdeedes, a man may finde a ſingular diſcourſe of all this matter in this Supper. And becauſe there be two ſortes of men, the one altogether hypocriticall and vnfaithfull, wherof Iudas Iſcariot which betrayed our Sauiour, is the true patterne: and the other righteous, pure, perfect, and faithful, neuertheleſſe laden and burdened with vices and ſinnes, the which the other Diſciples of our Lord doo repreſent: the Lorde in the beginnyng addreſſeth his ſpeache to Iudas, and admoniſheth hym grauely, reproueth hym, and toucheth him nearely, threatening hym with euerlaſting deſtruction: Conſequently, he repreſſeth his Diſciples reaſonyng among them ſelues, who ſhould be greateſt: he confirmeth, comforteth, and ſtrengtheneth the weake, the fearefull, and ready to fall.
Alſo he aduertiſeth them of their greeuous fall, exhorting them after their fall, to repentance, in ſetting before them the example of Peter, to whom he ſaid:
Luk. 22.31.Simon, Simon, behold, Satan hath earneſtly deſired to ſift you.
And the reſt which is to be read in the .22. of S. Luke.
What the faithfull ſhould do before they come to the Supper.Out of all the which things we maye gather, that in al the Sermons which are to be made to the people, both before the Supper, and in the Supper, wherby they are to prepare them ſelues thereunto, it is neceſſary that the firſt part be an earneſt accuſation of the former diſordered and wicked life, with a moſt diligent admonition to repentance: to the ende that al may know them ſelues, and acknowledge their ſinnes, that they may confeſſe them ſelues to God purely in their hartes, that they may aſke full pardon of the high prieſt Ieſus Chriſt, and that they may change their filthy and vngodly life, into an honeſt and godly life, and alſo that they may throughly repent them ſelues, and be aſhamed of their ſinnes committed, and laſtly, that they may all by ſtedfaſt faith refourme thē ſelues, and beholde the grace of Chriſt.
Hereunto without doubt apperteineth the ſaying of the Apoſtle Paul:
Let a man examine hym ſelfe, 1. Cor. 11.28.and ſo let hym eate of this bread, and drinke of this Cuppe.
Moreouer, the doctrine of repentaunce may not ceaſe after the Supper. For it muſt often be repeated vntounto men, that they keepe them ſelues from committing any thing vnwoorthy hym, whoſe members they be made in the holye Church.
This ſelfe ſame doctrine of our Lorde Ieſus Chriſt,The thirde article. The doctrin of ye lord touching charitie, pacience, & prayers. &c. bringeth to our remembrāce fayth and repentaunce, mutuall louelove and charitie, the which without ceaſing, it requireth of all thoſe, who being the Diſciples of Chriſte, are made in like manner, brethren of thē, whiche cal vponupon his name.
By this ſhall all men knowe (ſaith the Lorde) that yee are my Diſciples, Iohn. 13.35.if yee hauehave louelove together, as I hauehave loued you. This is my commaundement, Iohn▪ 15.12.that ye louelove together, as I hauehave loued you.
And many other things to the like effect.
Moreouer, he teacheth vsus conſtancie in true faith, and pacience in aduerſities and afflictions, declaryng the griefes which the faythfull muſt ſuffer in this world, for Ieſus Chriſt. The doctrine of the Lorde is manifeſt in S. Iohn, in the xv. and .xvi. chapters. There he exhorteth the faithfull to continue firme and faſt in hym, by a ſure hope, and not to be plucked thence by any meanes. Alſo he admoniſheth them, that in his name, (as in the name of the only and true Mediator) they call vponupon God without ceaſſyng. In ſo doing, he promiſeth them moſt certaine and moſt ready helpe. By the which things we learne to exact the whole, according to the doctrine of the Euangeliſts and of the Churche, of all them which be partakers of the Lordes Supper. That is to wyt, that they be in louelove and charitie one with another, that they be conſtant in faith, pacient in afflictions, which they ſuffer for Ieſus Chriſt: and finally, that they continue ſtedfaſt in hope, and that they ſeparate not them ſelues from Chriſte, and all his members, to commyt them ſelues ouer to to ſtraunge Religions: and moreouer, that they continue in prayers.
To be briefe,The fourth Article. The Lordes doctrine of his body, and his ſpirit. there is nothing which the Lord repeateth more diligently, nor more often vntounto his Diſciples, in the Sermon which he made vntounto them after the Supper, than this: That he woulde no longer be neither with them, nor with his Church, bodyly, and yet notwithſtandyng that he would not forſake his in any thing, but that he would alwayes be carefull for them.
And I wyl pray the Father (ſaith Chriſt) and he ſhall giuegive you another Comforter, Iohn. 14.16.that he may bide with you for euer, (euen) the ſpirit of truth, Iohn. 14.17.(and) he ſhal teach you all things, and bring al things to your remembrance, whatſoeuer I hauehave ſaid vntounto you.
It is expedient for you, that I goe away: Iohn. 16.7.for if I goe not away, that comforter wyll not come vntounto you: but if I depart, I wyll ſende hym vntounto you.
And the reſt which foloweth in the .xvi. of ſaint Iohn: Whereby we gather neceſſarily, that this doctrine ought to be continuall in the Churche, the which muſt be often tymes inculcated, and brought to mynd in the Supper of the Lorde, that the church of Chriſt may vnderſtād, that thoſe things which are ſpoken of the preſence of the Lord, in the church, and of the eating of hym, muſt not be expounded carnally, nor corporally, but ſpiritually: and that the heauenly foode eaten ſpiritually, profiteth.
Hytherto I hauehave intreated briefely of the diuers, plentiful, and wholeſome doctrine of our Lorde Ieſus Chriſt, propoſed to his diſciples in his myſtical Supper, & deliuered by him, to be alwaies ſet forth in his ſupper to his church, vntyl the worlds ende. And now we come to the other part of this Sermon, to ſhewe with ſuche breuitie and facilitie, as poſſibly we may, not onelyonly that which the Lorde ſpake, but alſo that which he dyd: that is to ſay, how he inſtituted this ceremoniall ſupper (if it may ſo be called) and howe the Sonne of God hym ſelfe, hauyng diſtributed the breade and the wine, celebrated the Supper, and inſtituted it to be celebrated in his Churche, vntyl the ende of the worlde.
This hath been from the beginning receiued, and the Lorde our God hath alwayes vſed to ioyne ſignes to his promiſe or woord,A briefe expoſition of the Sacraments, & of the reaſon of the ſame. whereby he bringeth to remembraunce his great and free benefites beſtowed vppon men before, or to be beſtowed vppon them after, by the which ſignes he gathereth men together into one company, wherein thoſe benefites may be declared ſolemnly by the woorde of God, and that alſo they may (as a man woulde ſay) be renued and imprinted perpetually in their memorie. And moreouer, that ſuch graces may be ſet foorth to our viewe, by pledges and ſignes to be beholden of vsus, and to bee faſtened more deepely in our hartes. Alſo, that they may be confirmed by a witneſſe, and that the faithfull maye vnderſtande what it is, that the Lorde requireth againe at their handes, & alſo what the duties & exerciſes of godlynes are.
Wherefore the ſignes take the names of the things ſignified, & are called moſte certaine and true ſeales, markes, and Sacramentes of the promiſes and benefites of God, becauſe they repreſent them, ſignifie them, bring them to remembrance, and ſeale them according to their propertie. Theſe therfore conſiſt in the word of God, by the thing ſignified, through the ſigne or Symbol, which is the outward thing ioyned to the woorde of God.
Such were the Sacramentes of the auncient people, as the Paſſeouer, the ſundry ſacrifices of the Fathers, inſtituted partly for the acknowledging, callyng to remembraunce, and ſetting foorth of Gods benefites: partly to ſignifie, that Chriſt ſhould come, and dye, by whoſe innocent death, mankinde ſhoulde be deliuered from euerlaſting death: the which moſt excellēt and free benefite for all ages was bountifully beſtowed in Chriſt vponupon the faithfull, in theſe latter tymes.
Wherefore we muſt not onelyonly conſider in ſuch holy Sacramentes or Symbols, the outward cuſtome and facion of doyng, I meane the maner of eating, and ſacrifiſing, neither yet the things ſet before our corporall eyes, but much rather ought we by the contemplation of the ſigne, (being inſtructed by his woorde, and inwardly lightened by the holy Ghoſt) to lift vp our ſelues, and to pierce vntounto the conſideration and ful fruition of the ſpiritual things ſignified, whereof commeth greate profite, if they be receiued by faith.
They which beholde onelyonly the outward cuſtome and facion of the Sacramentes of the olde Fathers, without the woorde, faith, and the inwarde lightenyng of the ſpirite, and doo conſider none other thing in the Paſcal ſupper, nor in the ſacrifices of the Fathers, but that which we beholde outwardly with our eyes, what difference thinke you, may they put betweene thoſe things, and a commō banquet, or a ſlaughter, wherin the beaſtes are ſlaine before the bouchers table, euen in ſuch ſort as vppon the holy Aultar? Contrarily, it wyll ſeeme to our fleſhe, that theſe holy things hauehave no maieſtie at all, but that they be rather to be mocked at. For this cauſe, we reade, that the moſt holy and moſt wiſe Prophetes of God dyd greatly reproue them, which eſteemed the ſacrifices by the outward appearance onelyonly, without faith, and the ſpirit, ſaying:
Eſay. 1.12. Iere. 7.20.Who hath required this at your handes? Heape vp your burnt offerings with your ſacrifices, and eate the fleſhe. For when I brought your Fathers foorth of Egypt, I ſpake no woorde vntounto them of burnt offerings and ſacrifices.
The reſt is in Ieremie the ſeuenth chapter.
After that ye ſacramēts of the auncient Fathers had taken an end among the ancient people, the new ſacraments were inſtituted for the new people.Nowe becauſe all the ſacramentes of the auncient Fathers dyd promiſe, that Chriſt ſhould come, and redeeme his elect, and alſo conſidering that the Lorde Ieſus Chriſt is already come into the world, being geuen of his Father for the ſaluation of all the faithful, it had been very vnſeemly, that the ſignes ſhoulde continue in the church, which ſhould witneſſe, that Chriſt ſhould come, who already was come.
Wherefore Chriſt, after that he had aboliſhed the Symboles, and ceremonies of the auncient fathers, to wyt, Circumciſion, the feaſt of the Paſſeouer, and the ſacrifices, in ſtead of Circumciſion, placed Baptiſme, and in ſtead of the Sacrifices, and of the Paſcall Supper, ordeyned his myſticall Supper, for a perpetual ſigne, and vnchaungeable memorial of his body yeelded vp, and geuen to the death, and of his bloud ſhedde.
Therefore you muſt not only regarde in this our miſticall ſupper, the ſigne, the faſhion of dooing, and the outward act, but rather the thing ſignified.
The ſymboll or the ſigne in the Supper, is the breade and wine, and the holy banquet it ſelfe, and the miſticall action, which Ieſus Chriſt hath geuen vsus. The thing ſignified, is the body of our Lord deliuered for vsus, and his bloud ſhedde for the remiſſion of ſinnes, and the paſſion of the Lord it ſelfe, and the remembrance thereof, and our redemption which enſued thereof.
This doo (ſaith the Lord) in remembrance of me.Luk. 22.19.
The companie therfore of the faythful aſſemble them ſelues togeather to celebrate the miſteries of Chriſt. In the which according to the auncient cuſtome, the ſimbols of bread and of wine, borrowe the names of the things ſignified, and be called the body and the bloud of the Lord Ieſus. Hereby are we called backe from viſible things to behold heauenly things, which are ſpiritually communicated vntounto vsus.
For if thou behold onelyonly the breaking of the breade, and the diſtribution of the the cuppe, with the brotherly feaſt: and if thou knowe not what this breade is, what this wine is, and what things they repreſent vntounto vsus, in refreſhing our memorie therewith, this Supper will not ſeeme to differ much from a common ſupper. The ſacrament therefore of Ieſus Chriſt deliuered to death and of his paſſion, and in lyke manner our redemption, is deliuered here vntounto vsus. And that we may the better vnderſtand theſe things, we wil proceed in ſearching out throughly that which the Lord did in this Supper, and that which he commaunded vsus to doo.
It is not needefull that I be tedious vntounto you in ſpeaking more of the forme & maner of the Inſtitution of the Supper:Of the forme and maner of giuyng of thankes in the Lordes Supper. for the Lorde our Sauiour inſtituted it, and he did not inſtitute the Maſſe.
And if the Maſſe ſeeme vntounto any to be worthy of commendation, price, and eſtimation, becauſe it was ordeyned by the auncient Popes of Rome: howe muche more, I beſeeche you, ought the Supper to be renoumed and eſteemed, which was inſtituted by the great and onelyonly prieſt Ieſus Chriſte, before all Popes, and before Rome had receyued the faith from Hieruſalem.
Moreouer, it is moſt certaine, and out of all controuerſie, that the Lord ordeyned this forme, and none other. And for this cauſe we reade, that ſaint Paul Doctor of the Gentiles, ſaid:
That which I deliuered vntounto you, 1. Cor. 11.23.I receyued of the Lorde.
Truely the Euangeliſtes and the Apoſtles are witneſſes, that the Lord ſaid often tymes: This doo yee, (I ſay) this doo yee, Luke 22.19. 1. Cor. 11.24. & 25.this doo yee: that is to ſay, This which you ſee me firſt doo. We hauehave then the expreſſe commaundement of God, and the cleare woorde, whereunto not without cauſe we are obedient: We hauehave a famous and notable example, which if we ſhould not folow, we ſhould woorthily be called tranſgreſſors. And truely that which is deliuered vntounto vsus by the Sonne of God hymſelf, which is the wiſedome of the Father, and the light of al the world, deſerueth well to be preferred before the aucthoritie of the moſt excellent perſonage of the world.
And if the aūcient Fathers be in great eſtimation among you, whoſe aucthoritie, knowledge, holyneſſe, and auncientneſſe hath woonne vntounto them a great renoume, in ſo much that in conſideration of them, the Maſſe is taken to be an excellēt thing, ought not the Apoſtles, the Father of Fathers to be much more eſteemed of you, who in holyneſſe and learnyng, and in all things are to be preferred before all men, and before all that is in the worlde? They knewe not what the Maſſe ment, but they celebrated the Supper in the ſame forme as the Goſpell here teacheth vsus. For as much then as the Maſſe was as it were vnknowen vntounto the aūcient Fathers them ſelues, as we ſaid, let vsus, ſetting it apart, approch to the Supper of the Lorde, and let the Inſtitution of the Sonne of God pleaſe vsus. Let vsus thinke, that without the word of God, there is no holyneſſe.That which ſwarueth frō the worde of God, is ſacrilege. Wherfore that which repugneth the ordinaunce of God, and is not done, as God hath appoynted, may rightly be called curſed ſacrilege. Theſe things are confirmed by the aucthoritie of God and man. For the Lord ſaith in his Lawe:
Who ſoeuer offereth not at the doore of the Tabernacle, an offring vntounto the Lord, Leuit. 17.4. This teſtimony is alleged accordyng to the ſenſe of the place whēce it is taken.ſhalbe giltie of bloud, and ſhal periſh, as if he had ſhed bloud.
Conſider, wherfore in the hiſtories of the kynges, the high places are reiected with ſo great indignation. And in like manner Paul accurſeth, and pronounceth eueryevery thyng curſed, which agreeth not with the Goſpell, or which is contrarye thereunto.
Saint Cyprian alſo the Martyr ſaith, that eueryevery thing which is deuiſed by mans madneſſe, to breake Gods ordinaunce, is adulterous, wicked, and full of ſacrilege. In his firſt and ſeconde booke of his Epipiſtles:Epiſt. 3. We ought not (ſaith he) to followe the cuſtome of man, but the truth of God, for ſo much as God ſpeaketh and ſayth by Eſay the Prophet.
Eſay. 29.13. Mark. 7.7.In vayne doo they worſhippe me, teaching doctrines the commaundementes of men.
For if in the ſacrifice which is Chriſt, none but Chriſt only is to be followed, then verely ought we to heare and doo that which Chriſt did, and which hee commaunded to be done, conſidering that he himſelfe ſayth in his Goſpell.
Iohn. 15.14. & 15.Ye are my friendes if ye doo whatſoeuer I commaund you. Hencefoorth call I not you ſeruants.
And that Chriſt onelyonly ought to be heard, the Father alſo beareth witnes from heauen, ſaying:
Mart. 17; 5.This is my beloued ſonne, in whom I am well pleaſed, heare yee hym.
Wherefore if Chriſte onelyonly be to be hearde, we muſt no tregard, what any before vsus hath ſuppoſed ſhoulde be done, but what Chriſt, who is before al men, dyd firſt. Al this ſaith S. Cyprian.
Therefore let vsus goe foreward to examine diligently that, which the Lord dyd before all, and that which he hath inioyned vsus to doo by his commaundement and example, yea and inculcated, and often repeated by his Apoſtles.
Ieſus hauing partly ended the wholeſome admonitions, tooke bread,He taketh the bread. and the cuppe alſo, he tooke (I ſay) of the breade which then was vponupon the table of the Paſcall Supper. He tooke alſo of the wyne. Nowe my brethren, when we heare theſe things, let not the ſimplicitie of our Supper, without pompe, without worldly ornament, and without any great ceremonies, ingender in vsus a contempt thereef. For our lord celebrating theſe holy things with his Diſciples, had on but comely and common apparell. There was not ſeene any Aaronical attyre, nor any Ephod, nor any prieſtly veſtures. There was neither glittering of gold, nor of ſyluer. Neither was there to be ſeene any precious ſtones. Let vsus therefore eſteeme all theſe thyngs by the authour thereof, I meane, by the ſonne of God, who is the wiſedome of the Father, whom ſince this ſimplicitie pleaſed, it ought alſo to pleaſe thee, ſeeing that if he would, he could hauehave giuen to all this matter, a forme much more famous and precious, then all the things of this world. And alſo remember the wordes of Samuel ſaying to Saul:
1. Sam. 15.22. The ceremonies of the ſupper are ſimple, and without pompe.To obey, is better then Sacrifice.
Verily our Lorde hath taken away the painfull ceremonies of the lawe, and hath inſtituted a newe forme, without labour or ſumptuouſneſſe, and eaſie to be furniſhed. Alſo, all things apperteynyng to the Goſpel, hauehave more efficacie of the ſpirit, and of ſpirituall vertue, than of ſhewe, as alſo they are more ſimple, and eaſie to be prouided, than are the figures and ceremonies of the Lawe. And Lactantius an auncient Authour, in the ſixt booke, and fiue and twenty chapter of his Inſtitutions, ſaith: He which thinketh that God hath pleaſure in garmentes, precious ſtones, and other things which are greatly ſet by, is vtterly ignorant what God is. &c.
That more is, this ſimple Inſtitution is the true bleſſyng and conſecration of the Supper, hauing the woorde of God for an expreſſe marke and commaundement.
Neyther muſt we here depend of the Miniſter, neyther looke for the breathing of a Prieſt conſecrated by a Biſhop, recityng diſtinctly the fiue woordes of Conſecration, and thereby takyng vponupon hym to conſecrate the Sacrament. For the firſt conſecration of our Lord reſtraineth yet effectually her vertue and efficacie teſtified by the woorde of truth, and endureth ſtyll, hauyng euen nowe full force in our celebration: wherin we doo none other thing, but that which he hymſelfe dyd, and cōmaunded to be done.
We hauehave then yet hytherto the conſecration of the Lorde, and we hauehave nothing to doo with theſe Maſſemumblers, becauſe we celebrate the ſupper of the Lord, and a moſt ſtraunge Supper. For euen nowe we receyue the whole from the very handes of Chriſte, by the miniſterie of a lawful and Eccleſiaſticall Miniſter. To be briefe, we doo iuſtly eſteeme this conſecratyng and bleſſyng of our high Prieſte Ieſus Chriſt the ſonne of God, more precious than the cōſecration of all Biſhops, which hath no teſtimonie nor confirmation by the woord of God, and for this cauſe we greatly abhorre it.
After this, the LordeThe fiſte Article. The Lorde gaue thākes and bleſſed. gaue thankes: let vsus therefore geue thankes to God the Father alſo.Mat. 26.26. Luke 22.19. 1. Cor. 11.24. Marke 14.22. He bleſſed: and let vsus bleſſe hym alſo in like maner.
Notwithſtanding the other Euangeliſt expoundeth this bleſſyng, by geuyng of thankes. Euen ſo is there often tymes afterwarde mention made thereof. Therfore it is no marueile if the auncient Writers hauehave geuen it eſpecially the name of Euchariſt, The Sacrifice of thākes geuyng.(that is to ſay, Thankes geuing) although beſides this, it hauehave diuers other names. For the which cauſe they called it A Supper, a Sacrifice. For inuocation, prayſe, and geuyng of thankes, is a Sacrifice acceptable vntounto God: But the fleſhe and the bloud of the Lord, are not offered in the Maſſe eftſoones for the ſinnes of the quicke and the dead. For ſince they hauehave been once offered, they retayne alwayes their vertue for the ſaluation of the faythfull.
Moreouer, the LordThe ſixte Article. The Lorde brake the bread. Mat. 26.26. The breakyng of bread. brake the breade which he tooke, and which he bleſſed, or ouer the which he gaue thankes. Wherfore the auncient writers named the whole holy miſterie, by this parte of the action thereof, the breaking of bread. Let vsus then breake the bread hauing receyued it at the Miniſters handes, or rather let vsus receyue it being broken by him. The hand ſinneth not here by touching, for ſo much as neyther the tongue nor the mouth which likewiſe touch the ſame, doo ſinne any whit at all. Superſtition ſayth, Taſt it not, touch it not. But the breaking of the bread bringeth to our remembrance the paſſion of the Lord. For that which Saint Paul vttereth thus:1. Cor. 11.44. Which is broken for you. Saint Luke vttereth thus.Luke 22.18. Which is geuen for you. Admoniſhing vsus alſo of our vnitie and dutie. Becauſe we which are many1. Cor. 10.17. make one body, for ſo much as we are all partakers of one bread, as the Apoſtle expoundeth this miſterie in the firſt to the Corinthians the tenth Chapter.
Moreouer, the LordMatt. 26.26. Marke 14.22. Luke 22.19. gaue vntounto his Diſciples the bread being broken, and commaunded them toMatth. 26.26. Mark. 84.22. 1. Cor. 11.24. He gaue thē the bread being broken. eate. And for this cauſe the miniſters ought in the Supper of the Lord to geue the bread vntounto the faithfull people, that they may eate it. And verely the Diſciples in the firſt Supper tooke the bread which was geuen them, and did eate it. Let vsus therefore doo the lyke. Neyther muſt we incloſe it in the cloſeds pixes, or boxes, neither ought we to beare it this way and that way for a ſhew, neyther may we woorſhip it bowing our knees, in ſinging this Hymne. Tantum ergò Sacramentum veneremur cernui) That is to ſay, Let vsus woorſhip ſo great a ſacrament bowing our ſelues downwarde▪ &c. The Lorde in his inſtitution to his Apoſtles hath taughte vsus nothing touching theſe matters. For theſe things were ordayned long tyme after, by the Popes of Rome and their miniſters,Dan. 12.11. that that which was foreſpoken by Daniell and by our Lord Ieſus Chriſt myght be accompliſhed.Math. 24.15. Nowe becauſe hee gaue them breade to eate, he expoundeth foorthwith that which is ſignified by this bread, leaſt peraduenture any ſhould lyghtly eſteeme this bread, and make as litle accompte thereof, as of vſuall and common bread: therefore ſayth he.
This is my body which is geuen for you.Luk. 22.19.
Which kinde of ſpeech is altogeather like vntounto that of the paſcall Supper, that is to ſay:
This is my body. Mat. 26.26. Mark. 14.22 Exod. 12.11Of this manner ſhall ye eate it: with your loynes girded, and your ſhoes on your feete, and your ſtaffe in your hand, and ye ſhall eate it in hast: For it is the LordesIn Hebrue, Peſa, that is to ſay, a Paſſage. Paſſouer.
Euen ſo dooth the Lord ſpeake in this place in lyke ſort:
Take ye, eate ye: this is my body.
Howbeit this ſpeech is ſacramentall and miſticall:Math. 26.26 Mark. 14.22 The bread is not changed into the ſubſtance of the bodye of Chriſt. wherefore it ought to be expounded ſimbollycally and according to the meaning. For the breade is a ſacramēt, ſigne, or pledge of the body of Chriſt. And truely the auncient Doctours of the Churche hauehave ſo expounded theſe wordes of our Lord. And in deede we doo not deuiſe any newe matter, in ſaying, that the bread ſignifieth the body of Chriſte: For we hauehave els where ſhewed at large, that the auncient Interpreters of the Scripture, as wel Greekes as Latines, hauehave vſed this expoſition.
Alſo we hauehave geuen you to vnderſtande by many euident reaſons, that theſe words of our Lord:Matt. 26.26. Marke 14.22. 1. Cor. 11.24. Mat 26.26. Marke 14.24. This is my body,Matt. 26.26. Marke 14.22. 1. Cor. 11.24. Mat 26.26. Marke 14.24. This is my bloud, ought not to be taken accordyng to the groſſe literall ſenſe, but to be expounded myſtically, or ſacramentally. For the bread remayneth in his ſubſtance, and is not chaunged into the ſubſtance of the body of Chriſt.The propertie of the body of Chriſt. In like maner the naturall body of Ieſus Chriſt (the which being geuen once for vsus, and rayſed from death, is aſcended into heauen) is not hyd nor incloſed vnderunder the kinde or forme of bread. For the Angels of God, ſpeakyng of this body, beare witneſſe thereof, and ſay:
Actes 1.11.This ſame Ieſus which is taken vp from you into heauen, ſhall ſo come, euen as you hauehave ſeene hym goe into heauen.
In like maner S. Peter ſaith:
Actes 3.21.The heauē muſt receiue Ieſus Chriſt, vntyl the tyme that all things be reſtored. &c.
S. Paul ſayth alſo:
Ieſus Chriſt after he hath offered one ſacrifice for ſinnes, is ſet down for euer on the right hand of God, from hencefoorth tarying tyll his foes be made his footeſtoole.
Wherfore, we reade that S. Auguſtine writing to Dardanus, ſaid rightly, and accordyng to the Scriptures: Chriſt, as he is God, is all wholy preſent in euerye place, but, accordyng to the meaſure & propertie of a true bodye, he hath his place in ſome one place of heauen. He hath giuen immortalitie to his body (in the glorification therof.) After this forme he is not to be thought to be diffuſed and ſpread abrode eueryevery where. Wherfore we muſt take good heede, that we doo not ſo affirme the Diuinitie of the man (Chriſte) that wee take awaye the truth of (his) body. For one perſon is God and man, and one Chriſte Ieſus is both two, being eueryevery where, in that he is God: but being in heauen, in that he is Man.
Yea, and this Authour hath left in his bookes, theſe things, and many other like, both Catholique, and according to the true ſenſe of the Scripture, agreeable to this matter. Moreouer, the Catholique veritie ſuffereth vsus not to faine, that Chriſt hath two bodyes. But if thou take the woordes of the Lorde,Math. 26.26. Mark. 14.22. Luke. 22.19. 1. Cor. 11.24. after the Letter, This is my body: without doubt the bleſſed body of the Lorde being ſet at the Table with his Diſciples, gaue vntounto them alſo, I knowe not what other body: for he could not geue hym ſelf with his own hāds vntounto his Diſciples. Therefore with his true body, and with his handes, he deliuered vntounto his Diſciples, the Sacrament of his onelyonly bodye. Hereuppon it foloweth, that the faythfull acknowledging the Sacrament and miſterie, receiue with their mouth, the ſacramental bread of his body: but with the mouth of the ſpirit, they eate the very body of the Lord.How we eate the body of Chriſt. Io. 6. from ye. 27. verſe vntounto the end of the chapter. He is eaten in ſuche ſort, as he may be eaten: that is to ſay, ſpiritually by fayth: as the Lord hym ſelfe expoundeth this miſterie vntounto vsus at large, in S. Iohn, the ſixt chapter. Neyther hauehave the pureſt Doctours of the auncient Church, taught any otherwiſe.
Yea, and this place may wel be applyed to the woordes of the Supper of the Lord. For ſeeyng our Lord hath but one true bodye, the which he gaue vp to death for vsus, & that in theſe two places he ſpeaketh of this ſelfe ſame body, it ſeemeth vntounto me, that this place of Saint Matthewe ought to be expounded by that of S. Iohn, ſeeing that S. Auguſtine alſo in his third booke of the agreement of the Euangeliſtes, ſuppoſeth that S. Iohn ſpeaketh not of the Inſtitution of the Supper of the Lord, becauſe in another place he had ſet foorth this matter at large. Al the auncient Doctours of the Church, ſpeaking of the Supper, allege the woords of the Goſpel of S. Iohn, and apply them to the ſupper of the Lord.
To be ſhort, me thinketh,The lord expoundeth himſefe. that there cannot be found a better interpretour or expounder of the Lordes woord then the Lord himſelfe, who for ſo much as he ſaith in the .vi. Chapter of Saint Iohn, that his fleſh being eaten (to wit, corporally, as the Capernaites tooke it) profiteth nothing: It is moſt certayne, that hee would not geue in the .xxvi. of Saint Matthewe that which profiteth nothing, and that he hath not ordayned here, that which he reiecteth and reprooueth there.
Therefore the Lord Ieſus Chriſt, ſitting in his true body at the ryght hand of the Father in heauen, maketh vsus partakers of lyfe, which he purchaſed for vsus by giuing his body for vsus, and by ſhedding his bloud) and we receyue the ſame lyfe of Chriſt, by true fayth, that is to wit, all the heauenly giftes of Chriſt, that Chriſt may lyue in vsus, and we in him. And there is none other meane to receyue Chriſt, but by fayth. Euen as bodily foode cannot be taken to conſerue the bodyly lyfe, but by the mouth of the body: ſo ſpiritual foode, cannot otherwyſe be receyued of vsus, to bring vsus to the ſpirituall and eternall lyfe, but by the mouth of the ſoule, that is to ſay, by fayth.
We doe not …ache the bare …eaſtyng of bread.Hereby all men may ſee, that we doo not acknowledge in any reſpect, the naked and prophane eating of bread, as ſome doo wrongfully charge vsus. For we doo acknowledge and confeſſe Chriſt to be the meate and the drinke of lyfe, the which conceyue ſpiritually by fayth, as it hath been foreſhewed, not being able to eate him preſent, with the corporall mouth, carnally and corporally. We doo acknowledge that the faythfull are partakers of Chriſt truly, and that they doo receyue him: And yet doo not the faythfull ſo reſtrayne or tye this partaking eyther to certayne tyme or element, as though they did not confeſſe, that it myght be obtayned without the Symboll or Sacrament.
In both the two Sacramentes there is one reaſon of the communion of Chriſt, and in both the two, thoſe things, which Chriſt hath commaunded the faythfull to doo, are doone by them with a ſinguler profit. Therefore let no man eſteeme the vſe of the Sacramentes vayne or ſuperfluous. Cornelius did not deſpyſe Baptiſme,Act. 10.49. or thinke it ſuperfluous, but he receyued it as the waſhing of regeneration, notwithſtanding that he did beleeue before Baptiſme, and had receyued the holy Ghoſt. Neither doo we receyue the Supper in vayne, when as we, proouing our ſelues (according to the commaundement of the Apoſtle) come to the Supper with fayth,1. Cor. 11.28. and euen with Ieſus Chriſt dwelling already in our hartes.
For in the celebration of the Supper, we continue the communion, which wee hauehave with him, in dooing (not without great ioye) that which the Lord hath commaunded vsus to doo, in remembrance of him. And yet there is no doubt, but fayth oftentymes may be poured and geuen euen in the very celebration of the Supper, vntounto them which come thereunto, al though they be not ſo thorowly prepared, as it were meete they ſhould, that they may be made by the ſame fayth partakers of Chriſt. For who dare preſcribe or aſſigne vntounto our ſo liberall a God, any tyme or meane?There is a figure in the woordes of the Lords Supper.
Therefore vtterly reiecting all carnall cogitation, let vsus acknowledge that a miſterie is geuen here vntounto vsus. Let vsus remember that the holy Apoſtles and Euangeliſtes of the Lord hauehave in ſuch ſorte written the woordes touching the cuppe, that if any perhaps would tye himſelfe vnaduiſedly to the bare woordes touching the bread, and keepe himſelfe cloſe thereunto, he ſhould neuertheles be conſtrayned to come ſhort in the woordes touching the cuppe, and neceſſarily acknowledge a figure therein.
Now is it meete to interpret the woords as wel of the bread as of the wine, with like obſeruatiō. S. Matthew & S. Marke cal the cup playnly Bloud, Math. 26.28 Mark. 14.24.This (cuppe) is my bloud. Is the cuppe then deliuered vntounto vsus that we ſhould drinke it? No, ſay they, but the wine which is in the cuppe, the wyne is the bloud. I vnderſtand you wel: but I anſweare, that there is a figure, in that you ſay, that by the cuppe, we muſt vnderſtand the wyne which is in the cup. But if you vrge vsus in theſe woordes,Mat. 26.26. Mark. 14.22 Luke. 22.19 1. Cor. 11.24. this is my body, to reſt wholly in the literall ſenſe, what ſhould let vsus to preſſe you alſo in the woordes of the cuppe, with the lyke literall ſenſe? But if you obiect vntounto vsus the abſurditie in theſe woordes, we will obiect to you the lyke abſurditie in thoſe woordes alſo. Saint Paul and Saint Luke ſay,1. Cor. 11.25. Luke 22.20. This cuppe is the newe Testament in my bloud. What then? I demaund of you, whether the cuppe ſhall be the Teſtament? Who knoweth not, that the Teſtament or couenant is the forgiueneſſe of ſinnes? For the propheticall and Apoſtolicall Scripture dooth ſo witneſſe it alſo. How than? Shall the cuppe be rather within the bloud, than the bloud in the cuppe? Who is he I pray you, if he be not blinde, but he ſeeth here the figure. For the wine in the cuppe is the Sacrament of the true bloud of Chriſt, ſhedde for the remiſſion of ſinnes, the which commeth vntounto vsus by the teſtament.
What ſhall we ſay of that, which was forbiddē in the Lawe, that the aunciēt people of God, ſhould not eate of theLeuit. 17.10.11.12.13. & 14. bloud of any oblation, whatſoeuer it were? who will then beleeue that in the moſt perfect Supper of the new Teſtament, we ſhould drinke bloud? If it were ſo, the Paynims long agoe ſayd truly, that the Chriſtians were woont in their aſſemblies to eate mans fleſh in deede, and to drynke bloud drawen from the very vaynes of men.The Lord, as touching his body, hath left the earth, but he is preſent in ſpirit. Moreouer, the auncient Chriſtians did vnderſtand theſe myſteries ſpiritually. For me thinketh that the things, which wee hauehave touched, when as we are in hande with the doctrine of Chriſt in the Supper, ought here to be remembred. For the Lord hath no leſſe playnely expreſſed in the Supper the breade to be his body, than expreſly ſayd foorthwith after the Supper, that his body ſhould no longer be in the world, but that by his ſpirit hee would cōtinue with his vntounto the worlds end: wherefore theſe woordes of the Lord pronounced in the Supper, and incontinētly after, ought to be cōferred togeather. And that which more is, theſe woordes of the Lord:Mark. 14.22 Mat. 26.26. Luk. 22.19. 1. Cor. 11.24. This is my body, be figuratiue and ſacramentall, but the other pronounced after the Supper, be not figuratiue, neither hauehave any fruit or vſe in the church, if Chriſt remayn corporally in the church, hid vnderunder the kinde or, forme of bread.
Theſe things ſayd I not vntounto you, Iohn. 16.4.(ſayth he) at the beginning, bycauſe I was preſent with you, but now I goe my way to him that ſent me.
And agayne:
Iohn. 16.7.I tell you the truth, it is expedient for you, that I goe away: for if I goe not away, that Comforter will not come vntounto you.
Alſo.
I went out from the Father and came into the worlde: Iohn. 16.28.agayne, I leaue the world, and goe to the Father.
Iohn. 17.11.And now am I not in the world, and and they are in the world, and I come to thee.
It may be they will ſay, that they will not affirme ſo groſſe a preſence of Chriſt in the Supper: Let them then ſhewe, what manner of preſence it is, which they doo affirme. Surely they will ſay, that they vnderſtand a corporall preſence, but yet notwithſtanding ſpirituall, inuiſible, and ineffable. But the body of Chriſt is, and abideth a true body,The vnitie of the perſon of Chriſt doth not take awaye the properties of the natures. and is not conuerted or changed into a ſpirit, although it be glorified. It is very true, that it is ioyned to the diuinitie in vnitie of perſon, yet the natures neuertheleſſe abide whole, and not confounded. Therefore all the auncient true, and catholike doctors cry eueryevery one with one conſent: Chriſt very God and very Man, is one Chriſt, who is not diuided, but the properties of the natures remayne in him whole: in ſuch ſorte, that as hee is God, hee is euerye where, and as he is Man, he is in one certayne place of heauen, and not eueryevery where, ſauing onelyonly according to the communication of the properties.
Conſequently they accurſe, and accōpt as accurſed, all ſuch which thinke the contrary. It followeth therefore hereuppon, that there can none other ſpirituall meanes be eſtabliſhed in the Supper, but that, whereby Chriſt our Lord (which hath and retayneth a true body, and is reſident in heauen) is preſent vntounto vsus by his holy ſpirit, reuiueth vsus, feedeth vsus, refreſheth vsus, and ſaueth vsus: and this vertue is diuine and aboue other moſt excellent, and not a thing voyde and vayne.
For this cauſe it is not neceſſary, that in treating of the Lords Supper, wee ſhould diſpute of the corporall preſence of Chriſt in the Supper, and of the carnall eating of his body, and yet ineffable, conſidering that our Supper is myſticall, and not capernaycall (that I ſay no more) the which if it were carnall, myght be expreſſed: for contraryly if it cannot be expreſſed, it cannot be called corporall. Let it not therefore be denied agayne, which already is agreed vponupon.
Therefore the auncient miniſters of the Church, were accuſtomed in the beginning of the Supper to cry to the people: Lift vp your hartes. Whereunto in like manner the ſaying of the Apoſtle may be applyed: when as he ſayth.
1. Cor. 10.3. and 4.Our Fathers did all eate of the ſame ſpirituall meate: and did all drinke of the ſame ſpirituall drinke.
The which we reade in the .x. Chapter of the fyrſt to the Corinthians.
Touching the reſt, wee will ſpeake ſome other tyme how the vnfaythfull being partakers of the ſymboll and Sacrament, and not of the thing, which it ſignifieth, eat and drinke their iudgement and condemnation.
The ſeuenthThe Lord in like manner tooke the cuppe after ſupper,Article. He offereth alſo vntounto vsus the cuppe. and diſtributed it amongſt them all. For he ſhedde his bloud for them all. And as he is the meate of al, ſo is he alſo the drinke of all. Therfore ſayd he playnly: Drinke ye all of it. And in like manner S. Marke affirmeth that they alſo did, ſaying:Mark. 14.23 Mark. 24.24. And they all dranke of it. Let then the decrees and ordinaūces of all men whatſoeuer, which ordinaūces commaūd that the lay or ſecular ſhould communicate at the Supper, vnderunder one of the two kindes onelyonly (that is to ſay, vnderunder the forme of breade) giuegive place to theſe cleare and expreſſe woordes of the Lord. Now as he declared before, what māner bread it was, which he gaue to his, ſo dooth he here in lyke manner ſhew, what manner cuppe or wine this is,Math. 26.27. that is to ſay, ſacramentall. This is my bloud, (ſayth he) of the new testament, or,Luke 22.20. 1. Cor. 11.25. This cuppe is the newe Testament in my bloud. We hauehave declared before, that in this ſpeech there is a figure. For the chalice or the cuppe is the Sacramēt of the bloud of Chriſt, by the which bloud the newe teſtament is conſecrated and dedicated, and by the which we hauehave obtayned remiſſion of ſinnes. We drinke therefore ſpiritually the bloud of the Lord by fayth, as we alſo eate his body.
The ſignes and ſeales of our ſaluatiō.Furthermore theſe Sacramentes or ſymbols, ſerue vsus for a ſeale and for a true teſtimonie, that the ſonne of God, hauyng takē humane fleſh, is come into the world, who hauyng gyuen his body, and ſhed his bloud, hath fully redemed his electe, fulfyllyng all thinges promiſed and written in the lawe and Prophetes. The which matter Sainct Paul in the Epiſtle to the Hebrues doth more at larg expounde vntounto vsus.
The Lorde addeth herevnto:
Luke 22.19. 1. Cor. 11.25.So often as you do this, do it in remembraunce of me.
And Sainct Paull ſayth.
1. Cor. 11.26.Ye do ſhewe the Lordes death till he come.
The eyght Article. The celebration of the ſupper is free.This ſentence teacheth vsus three thinges. Firſt, that it is lawfull for the Church of Chriſte, To celebrate this Supper, ſo often as it will, and that it is not bound, or ſubiecte to any certayne number. And for this cauſe, the ſentence of S. Auguſtine to Ianuarius is commendable: The which he vttereth thus: Some will ſay, That we ought to receyue the communion eueryevery day, and other will ſay the contrary. But he reconcyleth them well, which admoniſheth them to continue eſpecially in the peace of Chriſt. Let eueryevery one do that, which he beleeueth Godly according to his fayth, that he ought to do. For neyther of them both diſhonoureth the body and bloud of the Lorde. This foode may no wyſe be contemned.
Conſequently the ende of the Supper is ſhewed, when as it is not once only,The ſupper is the memoriall of Chriſt. Luke 22.19. 1. Cor. 11.24. and 25. but often tymes repeated: This do ye in remembraunce of me. For the Lorde by the holy aſſembly of his people, and by this action (the which after a ſorte ſpeaketh, yea and layeth playnely before our eyes theſe things to be loked vponupon by vsus,) woulde that we ſhoulde retayne, and imprinte in our memorie, this great benefite and miſtery of our redemption, and of his paſſion, that is to ſay, that he had delyuered his body to death for vsus, and ſhed his bloud for the remiſſion of our ſinnes, and gyuen them vsus alſo in meate and drinke for our ſaluation. Wherfore in beholdyng the bread and wyne, we muſt not ſtay our ſelues only in the beholdyng of them, but we muſt beholde the thinges which they repreſente vntounto vsus, that is to ſay, the paſſion of the Lorde, and our redemption.
Our Lorde came once into the earthe, he died once, and hath purged and clenſed vsus all: Afterwarde he aſcended into heauen, from thence he ſhall not come, before he come to iudge the worlde: Alſo our Lorde ſhall dye no more, he died once, but his only death hath ſtrength and efficacy for euer. And the Lorde worketh in vsus through his holy ſpirite ſanctification and lyfe.
To be briefe, theſe thinges which we do, ſerue vsus for remembraunces, remembraunces (I ſay) inſtituted touching thinges paſt, to confirme & refreſhe often tymes the remembraunce of the paſſion of the Lord, and of our redemption. Wherfore the ſaying of S. Auguſtine agaynſt a Manichee is prayſe worthy. The fleſhe (ſaith he) and the bloud of this ſacrifice, were promiſed before the comyng of Chriſt, by the oblations and offeringes, Which were figures of them, in the paſſion of Chriſt, they were perfourmed by the trulie it ſelfe: and after the aſcentiō of Chriſt, You ſhall ſhew the death of the Lord.they are celebrated by the ſacrament of the memoriall. Lo what he ſayth hereof. Now the ſame Lorde in auncient tyme ordained the Paſcall Supper, which he called alſo a memoriall and commemoration, that the benefit of the deliueraunce foorth of Egypte (the true image and figure of the vniuerſall redemption by Chriſt) might be refreſhed and renued eueryevery yere to the remēbraunce of the faythfull. There was meate in both the two, there were great benefites in both two, but yet the truth is here in the Supper, & the ſhadow in the other, in both two the remē braunce, in both two ſaluation, and lyfe, through the Meſſias, finally in both two there were prayſes, and ſpirituall reioyſyng. For in the Supper we are commaū ded to ſhewe the death of the Lord: which in deede is nothyng els, but the commaundement, which is gyuē vsus to yeelde prayſe, and thankeſgiuyng to the Lorde for his death. And ſo this parte, whereof we hauehave heretofore ſpoken, is agayne repeated, and for this cauſe we are often put in remembraunce thereof, as of that thing, which is not the leaſt in that holy bankquet.
The ninth Article. Vntill he come.Now we are commaunded to do theſe thinges, vntill he come, That is to ſay, vntill the Lorde returne in Iudgement. All the ſacramētes of the auncient fathers were inſtituted vntil the tyme of correctiō, that is to ſay, vntill the cōmyng of Chriſt, who by hys commyng into the worlde, hath fulfilled al the promyſes, hauyng abrogated and aboliſhed the ſhadowes and figures. Therfore hath he now inſtituted this ſacrament, that it might be perpetual and immutable, That is to ſay, that it might indure in the Churche, vntill the Lorde returne in iudgemēt fully to accompliſh that, which he promiſed by his word. Who is he than, that dare chaunge it? If any hauehave bene ſo holde to make any ſuch chaunge, who is he, which ſeeth not, how greately he hath ſinned agaynſt God, and how vnworthy he is, that we ſhoulde heare him?
By theſe thinges we are confirmed to continue in this ſimplicity, keepyng our ſelues from receyuing at the handes of any perſon, whatſoeuer he be, any thing, which agreeth not with this inſtitution and holy maner of doyng. Let the tradition of Chriſt ſuffice vsus, let vsus here do ſimply that, which the Lorde hath commaunded vsus to do, hauyng herein ſet foorth him ſelfe to vsus, for an example and guyde.
It reſteth that we declare in two woordes,What kind of men the Apoſtles were in the ſupper. what manner of men the Diſciples of the Lorde were in this Supper, & how they behaued them ſelues therein, that hereby we may learne, how we ought to behaue our ſelues alſo in the celebration of this moſt holy banquet. True it is, that they were weake and ſinners, the which they well declared in the Supper by certayne tokens. Neuertheleſſe they beleeued by true fayth in the Lorde, were receyued into his fauour, and clenſed from their ſinnes, they acknowledged theyr weakeneſſe, made theyr ſupplication to the Lord, depended vppon him only, and obeyed him ſimply in all, and through all, ſubmitting them ſelues to him, and doing ſimply in the Supper al that which he commaunded them. And the Apoſtles were not defiled by the preſence of Iudas the traytor, for they were farre from his conditions. Therfore leaſt no man thinke himſelfe defiled, when he ſeeth in the Supper the wicked and profane receiue it, but let him take heede, that he him ſelfe be not wicked. EueryEvery one ſhal beare his owne burden.
Let vsus followe in all things the Diſciples of the Lord, in ſimplicitie, fayth and obedience, dooing that, which they did, following the commaundement of the Lord, beleeuing that we are acceptable to the father through Ieſus Chriſt, of whom only it behoueth vsus to depend, beſeeching him to abſolue vsus, to make vsus perfect, and to conſerue vsus. To him be glory for euer. Amen.
To fill vp theſe leaues, we hauehave ioyned hereunto this notable place of Saint Vigilius the Martyr foorth of his firſt boke againſt hereſies.
It ſeemeth to me, that they are ſo couered and blinded with the vayle of treaſon and falſehood, that they can neither ſee, nor vnderſtand, that one thing agreeth to the diuinitie of Chriſt, another thing to his humanitie, although they be in like ſort common to both the two. For he ſayth to his Diſciples: If ye loued me, Iohn. 14.28.ye would verely reioyce, bycauſe I ſayd, I go vntounto the Father, for the Father is greater then I. And againe:Iohn. 16.7. It is expedient for you, that I goe away: for if I goe not away, that comforter will not come vntounto you. And vndoubtedly the woorde of God, the vertue of God, and the wiſdome of God, hath been alway with the father, and in the father, euen then alſo when it was in vsus and with vsus. For in that tyme, when by his merciemercy hee dwelled vppon earth, he forſooke not his heauenly dwelling. For with the Father he is all in all places, of equall Godhead, and no place can comprehende him: For all things are filled with the Sonne, and there is no place voyde of the preſence of his Godhead. Wherefore then, and why ſayth hee agayne or how dooth he affirme, that he will goe to the Father, from whom vndoubtedly he neuer departed? But to goe to the Father and to depart from vsus, was to take foorth of this world the nature, which he had taken of vsus. Thou ſeeſt therefore, that it was proper to the ſelfe ſame nature, to be taken hence, and to depart from vsus, the which in the end of times, muſt be reſtored to vsus agayne, according to the witneſſe geuen by the voyce of the Angels: This Ieſus, which is taken vp from you into heauen, Actes 1.11. Matt. 28.20.ſhall ſo come, euen as you hauehave ſeene him goe into heauen. wherefore behold the miracle, behold the miſterie, and the ſecrete of the two properties: The Sonne of God is departed from vsus according to his Manhead, but according to his Godhead he ſayth: I am with you alway, vntounto the end of the world. If he be with vsus, how ſayth he: The dayes will come, Luke 17.22.when ye ſhall deſire to ſee one day of the Sonne of man, and ye ſhall not ſee it? But he is with vsus, and he is not with vsus. For theſe, whom he hath left, and from whom he is departed touching his Manhead, he hath not left, neither is he departed from. Touching his Godhead. For by the forme of a ſeruant, which he hath caried from vsus into heauen, he is abſent from vsus: but by the forme of God, which dooth not depart from vsus, he is preſent with vsus in earth: notwithſtanding both preſent and abſent, he is vntounto vsus, one and the ſelfe ſame.
FINIS.
Imprinted at London, nigh vntounto the three Cranes in the Vintree, by Thomas Dawſon and Thomas Gardyner, for William Ponſonby.
End of the text · Henrich Bullinger, Sermon on the Lords Supper (1577)