Abridgment of Institutes of the Christian Religion, Book 4 · Chapter 17
CHAP. XVII. Of the holie ſupper of Chriſt, and what it auaileth vsus.
The Supper doth nouriſh thoſe which are begotten by the word. Signes.1 LIKE AS we are by baptiſme brought into the church of God: ſo by the ſpirituall banquet we are kept in that life, into the which hee hath begotten vsus by his word. The ſignes are bread & wine, which repreſent vntounto vsus the inuiſible food, which we hauehave by the fleſh and blood of Chriſt. The ende is threefold: that it may ſerue for confirmation of our faith:A three fold ende. for our confeſſion before men: and for exhortation to louelove. Therefore this miſtycall bleſſing tendeth to this ende: namelie, that it may confirme to vsus that the bodie of the Lorde was once ſo offered for vsus, that we do now eat the ſame, & by eating it do feele in our ſelues the force of that onlie ſacrifice:1 The confirmation of faith is the firſt ende of the Supper. that his blood was ſhed for vsus, that it is to vsus cō tinuall drinke. And ſo ſound the wordes of the promiſe which is added there.
2 And out of this ſacrament godlie ſoules may gather great fruite of confidence, and ſweetnes, becauſe they hauehave a teſtimonie that we are growne together into one body with Chriſt,The Supper is a great argument of confidence. ſo that we may cal all that ours which is his: againe whatſoeuer is ours hee will hauehave it ſo imputed to him, as if it were his owne. Heereupon it followeth that eternall life is ours, and that wee cannot bee condemned by our ſinnes, from the giltineſſe whereof he acquitteth vsus.
3 Whereas he commaundeth vsus to take, hee ſignifieth that it is ours: whereas hee biddeth vsus eate,The commandement. Take. he ſignifieth that, that is made one ſubſtance with vsus. Wheras he ſaith of his bodie, that it is deliuered for vsus, of his blood that it is ſhed for vsus, hee therein teacheth that both theſe are not ſo muche his as ours: becauſe he tooke both, and layd downe both, not for his owne commoditie, but for our ſaluation.The force of the Supper. And the whole force of the ſacrament conſiſteth in theſe wordes: which is giuen for you: which is ſhed for you.
4 Therefore they be not the principall parts of the ſacrament, to preach to vsus the bodie of Chriſte ſimplie, and without anie higher conſideration:The promiſe. but rather that promiſe, whereby hee doth teſtifie that his fleſh is meat indeed, and that his blood is drinke indeede: wherewith wee are fedde to eternall life. Whereby hee affirmeth that hee is that bread of life, of which whoſoeuer ſhall eate, hee ſhall liue for euer.
5 That is done, both by the Goſpell, and alſo more plainlie by the holie Supper. Where both hee himſelfe offereth him ſelfe to vsus with all his good things: & we receiue him by faith. Furthermore we muſt in this place beware of two vices:2 Faultes to be taken heede of in the Supper. that neither doing too much in extenuating the ſignes, wee ſeeme to plucke them from their myſteries, wherto they are after a ſort knit faſt: nor that beeing immeaſurable in aduauncing the ſame,A ſimilitude. we ſeeme in the meane ſeaſon to darken the myſteries themſelues.
Ob. To eate the fleſh of Chriſt and to drinke his blud: is nothing els but to beleeue in Chriſt himſelfe.
An. Like as not the ſight, but the eating of bread miniſtreth foode to the bodie: ſo the ſoule muſt trulie and throughlie be made partaker of Chriſt, that by his power it may be quickened to a ſpirituall life. They thinke that to eate is onelie to beleeue:Eating is a fruite of faith. therfore I ſay that that eating is a fruit & effect of faith.
6 This is alſo to bee obſerued that when the cuppe is called the couenant in the blood, there is a promiſe expreſſed which ſerueth to confirme faith, whereupon it followeth that vnleſſe wee hauehave reſpect vntounto God, & imbrace that which he offereth, we do not rightlie vſe the the holie ſupper.
7 Ob. In the ſupper we are only partakers of the ſpirit of Chriſt.
An. Yea his fleſh is meat indeede, and his blood is drinke indeed:The fleſh of Chriſt is meat indeed. neither hath anie man life but hee which eateth that fleſh & drinketh that blood.
8 The ſumme cūmeth to this end: that Chriſt was frō the beginninng that liuelie word of his father*, the fountain of life, and the originall frō whence all thinges did alwaies receiue life. That life was then made manifeſt,Ioh. 1.2. Chriſt is the fountaine of life whē the ſon of God hauing takē our fleſh vpō him, offred himſelf to be ſeen with eyes, & handeled with hands. Moreouer it maketh the ſelfe ſame fleſh wherein it is to bring life to vsus, that thorow partaking thereof, we may be fed to immortalitie*.Ioh. 6.48.58. Heerin the godly hauehave ſingular comfort, that they finde life in their owne fleſh. Let them onelyonly hold out the lap of their heart, that they may embrace it being preſent.
9 Obiect. The fleſh of Chriſt hath not ſo great power of it ſelf, that it can quicken vsus, which by the owne condition was ſubiect to mortalitie: & being now endued with immortality doth not liue of it ſelf
An. Yet it is by good right ſaid to geue life,The fleſh of Chriſt giueth life. which is filled with fulneſſe of life, that it might poure it out into vsus. For the fleſh of Chriſt is like to a fountaine being rich, and ſuch as cannot be drawne dry,A ſimilitude. Eph. 1.22. & 4.15. which doth poure out into vsus the life which floweth from the godhead into it*.
10 Therfore our ſoules are none otherwiſe fed with the fleſh and bloud of Chriſt, then bread and wine do maintaine and ſuſtaine the corporall life.
Obiect. The diſtance of place is ſo great, that the fleſh of Chriſt can not come to vsus, that it may be to vsus meate.
An. The power of the holie Ghoſt doth ſo much ſurpaſſe our ſenſes,The diſtance of places doth not hinder the partaking. that it is a fooliſh thing to go about to meaſure his infinitneſſe by our meaſure. Let faith conceaue that which the mind doth not comprehend, that the Spirite doeth trulie vnite thoſe things which are ſeparate in place. After which ſort the Apoſtle ſayd: that, the bread which we breake is the partaking of the bodie of Chriſt.
Obiect. It is a figuratiue ſpeech, wherby the name of the thing ſignified is giuen to the ſigne.
An. By the breaking of bread,Breaking of bread. the Lord doth not only repreſent, but alſo deliuer the partaking of his bodie.
11 And the holie myſterie of the Supper conſiſteth in two things: in bodilie ſignes, & in the ſpirituall truth. Let vsus therein conſider three thinges: the ſignification: the matter which dependeth thervpon: the vertue or effect which followeth vppon both. The ſignification is placed in the promiſes. The matter is Chriſt with his death & reſurrection.Three thinges to be conſidered. The matter. The ſignification. The effect. Sorboniſtes. Tranſubſtantiation. Lombard lib. 4. diſt. 12. By the effect we meane redemption, righteouſneſſe and eternall life.
12 And although in the myſterie of the Supper we grow together in one body with Chriſt by faith, yet we reiect the error of thoſe, which faſten Chriſt to the element of bread.
13 Obiect. The bodie of Chriſt which is in it ſelf viſible, lieth hid and is couered vnderunder the forme of bread after conſecration*, ſo that onelyonly whiteneſſe remaineth.
14 An. Hence came faigned tranſubſtantiation. But there ſhould be no likelihoode betweene the ſigne, and the thing ſignified.
Obiect. Some of the old writers did vſe the word Turning.Conuerſion or turning in the Supper.
An. That they might teach that the bread which is conſecrated to the myſterie, doth much differ frō common bread: but they wold not aboliſh the ſubſtance of the outward ſignes.
What conſecration is.15 That is it which is ſignified by the worde of conſecration: that ſhall appeare by an example. The water which flowed out of the rocke in the wilderneſſe was a ſigne of the ſame thing to the Fathers, which the wine doth figure to vsus in the Supper. But it was a common watering to beaſtes, & the people, and the cattell. Whereupon it followeth that there is none other chaunge made, but in reſpect of men, by reaſon of the promiſe.
Obiect. The rod of Moſes being turned into a ſerpent, though it get the name of a ſerpent, yet it retaineth the old name,Exod. 4.3. & 7.20. & it is called a rod*. So bread is called bread, though it be become a new ſubſtāce.
An. The eye was a witneſſe of that turning,The rod is called a ſerpent. but not in the Supper: and in ſhort time it returned to the owne forme, therefore it retaineth the name of a rod.
16 Obiect. The bodie of Chriſt as it is inuiſible & infinite, it is euerie where:Vbiquitaties. therefore nothing doth hinder, but that it may lye hid vnderunder bread.
An. The nature of a true bodie doth not ſuffer that.
17 Obiect. The fleſh of Chriſt had neuer anie other meaſuringes ſaue onelyonly ſo farre & wide as heauen and earth do reach.How Chriſt is ſaid to hauehave waxed and growen. And whereas Chriſt was borne and did grow, that was done by diſpenſation, that he might fulfill in the ſight of men, thoſe things which were neceſſarie to ſaluation.
An. What is this,Marcion. to aſcribe to Chriſt a phantaſticall bodie, but to raiſe vp Marcion from hell?
Obiect. Chriſts bodie is glorious and immortall therfore there is none abſurditie if it be contayned in more places thē one, if in no place, if in no forme vnderunder the Sacrament.
An. But the body was mortal which Chriſt gaue to his diſciples, the day before he ſuffred.Mat. 17.2.
Obiect. He had alreadie ſhewed his glorie to the three diſciples in the mount.
An. He meant by that brightneſſe to giuegive them a taſt of immortalitie for an houre.The end of the tranſfiguration But he had not a double bodie: but it was his owne, garniſhed with newe glorie.
18 Go to, if they will tie and faſten the bodie & bloud of the Lord to the bread and wine, the one muſt needs be pluckt away from the other.
Obiect. The bloud is in the bodie, and the bodie in the bloud.
An. That is a friuolous ſtarting hole. For they be diſtinct in ſignes.
A Caution.19 Furthermore let vsus neuer ſuffer theſe two exceptions to be taken frō vsus. That no iote of the heauenlie glorie of Chriſt be diminiſhed or taken away: which cometh to paſſe when he is tied to the earthly creatures. Secondly that we do not imagine anie thing to be in his bodie, which is not agreeable to mans nature: which cometh to paſſe when it is either ſaid to be infinite, or to be in more places then one at one time.
20 Obiect. The Pronoune, This, doth only note the forme of bread.
Popiſh tranſubſtantiation.An. But Chriſt did teſtifie that that which he reached to his Apoſtles, namely breade, was his bodie.
Obiect. The bread muſt needes be chaunged into the bodie of Chriſt, becauſe it was ſayd, This is my bodie.
An. This word, is, is neuer taken for to be changed and turned into an other thing.
Obiect. This is my bodie, ſignifieth as much as that the bodie of Chriſt is with the breade, in the bread, and vnderunder the bread.
An. Theſe ſpeeches are too diuerſe, that the bread is the bodie,Abſurdities. and that the bodie is with the bread. Secondly, the bread ſhould be Chriſt, and alſo God. The cup ſhould be the newe Teſtament, whereas it is only a ſigne thereof.
21 But the name of the thing is giuen to the ſigne becauſe of the alliance which is betwene the things ſignified and their ſignes. So Circumciſion is the couenant*Exod. 12.43. Mat. 3.16.Gen. 17.13. The lambe is the Paſſeouer*. The ſacrifices of the Law are the putting away of ſinnes; the doue is the holie Ghoſt*1 Cor. 10.4.. The ſtone is Chriſt.
22 Obiect. The force of the verbe ſubſtantiue is ſo great, that it admitteth no figure.
An. And yet Paule expoundeth it, where he calleth bread the communicating or partaking of the bodie of Chriſt*.1 Cor. 10.16.
23 Obiect. We may not depart one whit from the letter.
An. Then God is a man of warre*.Exo. 15.3. Abſurdities. God hath eyes, eares, hands, feet.
Obiect. When Chriſt did comfort his Apoſtles, he ſpake not darkly or figuratiuely.
An. It is true. For vnleſſe the Apoſtles had remembred that the bread was figuratiuely called his bodie, they ſhould hauehave bene troubled with a thing ſo ſtrange or monſtrous, that Chriſt ſhould ſit at table in their ſight, & ſhould be included in the bread being inuiſible.
24 Obiect. The infinite power of God muſt not be made ſubiect to the lawes of nature.The power of God.
An. The queſtion is not what God could do, but what he would do. And it pleaſed God that Chriſt ſhould hauehave a true bodie.
25 Obiect. We hauehave the word wherein the will of God is made manifeſt.The will of God muſt be ioyned with his power
An. The gift of interpretation muſt not be baniſhed out of the Church, which bringeth light to the word.
Obiect. We hauehave the word.
An. Such as the Anthropomorphits had in times paſt, when they made God to hauehave a bodie.The error of the Anthropomorphits. Mat. 28.20.
26 Obiect. Chriſt ſayde, Behold I am with you vntill the end of the world*.
An. He ſayd in another place,Mat. 26.11. Me ſhall you not hauehave alwayes with you*. For he is preſent euerie where by his diuine maieſtie: whereas in bodie he is at the right hand of the Father.
Queſt. Shall we then appoint Chriſt ſome certaine countrey of heauen?
An. This is a curious queſtion: we beleeue that he is in heauen, it is enough.
27 Theſe words ſhewe the ſame, to go away, to aſcend, to be lifted vp on high, whiles the Diſciples did behold*.Act. 1.9. Mar. 16.9. Luk. 24.51 And Paule likewiſe affirmeth*, that we muſt looke for him from heauen.
28 Obiect. Auguſtine ſaith, that the bodie and bloud of Chriſt are diſtributed in the Supper*Phil. 3.20. Epiſt. 23. ad Bonifa..
An. He expoundeth him ſelfe when he ſaith, that the Sacraments take ther names of the likelihoode of the things which they ſignifie. Take away, ſayth he, ſpaces from the bodies, and they ſhall be no where: and becauſe they ſhall be no where, they ſhall not be at all.
Seruetus.29 Obiect. The bodie of Chriſt is in it ſelfe viſible in heauen: but in the Supper it is inuiſible by diſpenſation.
An. Yea Peter ſaith that the heauen muſt containe Chriſt vntill he come againe*.Act. 3.21
Obiect. His bodie was ſwallowed vp of his godhead after his aſcenſion.
An. There ſhould remaine no difference betwene his diuinitie, and his humanitie.
A glorified bodie.Obiect. His bodie is glorified.
An. It is not therefore infinite. Becauſe Chriſt ſayd,Luk. 24.39 See and grope*.
Obiect. Stephen ſaw him after his aſcenſion*Act. 7.55..
An. It was not needfull for Chriſt to change his place, who could make the eyes of his ſeruaunt ſo quicke of ſight, as that they ſhould pearce into the heauens.Act. 9.4. Mat. 28.6 Ioh. 20.19. The ſame muſt we alſo ſay of Paule*.
Obiect. Chriſt came out of the graue, when it was ſhut*: and he came in to his Diſciples when the doores were ſhut*.
An. As Chriſt walked vppon the water euen as vponupon an hard pauement:The miraculous comming out of the graue Luk. 24.31 ſo no maruell if the hardneſſe of the ſtone did yeeld when he came againſt it.
Obiect. Chriſt vaniſhed away ſuddenly out of his Diſciples ſight as they went to Emaus*.
An. He became not inuiſible, that he might take away the ſight of him ſelfe from them, but he did onelyonly go out of ſight, as before he had holden their eyes that he might not be knowen*.Ibid. 16.
30 Obiect. Where ſoeuer the godhead of Chriſt ſhall be, there ſhall his bodie be alſo.
An. The one onelyonly perſon of Chriſt doth ſo conſiſt vponupon two natures, that yet notwithſtanding either of them hath ſtill her owne properties remayning.
Obiect. No man aſcendeth into heauen, but he which came downe from heauen, the Sonne of man which is in heauen*.Ioh. 3.13. Cōmunicating of properties.
An. We muſt not deſpiſe the communicating of properties. Chriſt was in heauen as he was God, vponupon earth as he was man.
31 Obiect. There ſhall be no preſence of Chriſt in the Supper, vnleſſe it be in the bread.How we enioy the preſence of Chriſt.
An. As if, if Chriſt lift vsus vp vntounto him ſelf by his Spirit, we do not as well enioy his preſence.
32 Chriſt pronounceth that his fleſh is the meat of the ſoule: his bloud the drinke of the ſoule. He commandeth vsus to take, I doubt not but he doth indeed reach it, & I do receaue it. It is an higher myſterie then that it can be vttered in words.
Obiect, Then there ſhall be a mixture of the fleſh of Chriſt with our ſoule,A powring out. or a pouring out therof into the ſame.
An. No trulie. But let it be ſufficient that Chriſt doth breath out life into our ſoule frō the ſubſtance of his fleſh:How our ſoules are nouriſhed by the bodie of Chriſt yea that he doth poure out into vsus his owne life, though the verie fleſh of Chriſt do not enter into vsus.
33 Obiect. This doctrine is contrarie to the true and reall eating.
The true eating.An. The true eating is ſpirituall.
Obiect. So then we touch only the frute or effect of the fleſh of Chriſt.
Chriſt is the matter of the Supper.An. Chriſt is the matter of the Supper, therupon followeth the effect, the purging of our ſinnes.
Obiect. Who ſo euer are made partakers of the Sacramental eating they are made partakers of the bodie and bloud of Chriſt.The vnbeeleuing receaue onlie the ſigne.
An. The vnbeleeuers receaue the ſignes, not the thing ſignified.
Obiect. Mans vnthankfulneſſe can not diminiſh the faithfulneſſe of Gods promiſes.
An. I graunt: but ſome receaue the ſpirituall meate when it is offred them, ſome reprochfully refuſe it, which are deſtitute of faith.
Obiect. Hereby the word is diminiſhed, This is my body, if the wicked receaue nothing but corruptible bread.
An. God will not be knowne to be true, in the verie receauing, but in the conſtancy of his goodneſſe.
Queſt. How ſhal Chriſt come to the condēnation of certaine,1 Cor. 11.29. vnleſſe they receaue him vnworthely*?
An. Men do not purchaſe to thē ſelues death by receauing Chriſt vnworthely, but by refuſing him.
Homil. in Ioh. 5934 Therfore Auguſtine ſaith, that the reſt of the Diſciples did eat the bread the Lord: but Iudas did eat the bread of the Lord, where he doth plainely exclude the vnbeleeuing from partaking of the bodie and bloud of Chriſt.
35 This knowledge will likewiſe eaſily draw vsus away frō carnall worſhipping,Carnall worſhipping. which ſome hauehave erected in the Sacrament through peruerſe raſhneſſe.
Obiect. If it be the bodie, then the ſoule, and the godhead muſt be together with the bodie. Therfore we muſt worſhip Chriſt.
An. It is a falſe accōpanying.Accompanying. For the body of Chriſt is not Chriſt. Again the body is in heauen, not in the ſupper. Therfor the Apoſtles did not worſhip it proſtrating thēſelues, but they tooke it ſitting at table. Laſt of all Luke ſaith, that the faithfull did communicat, not in worſhipping, but in breaking of bread*.Act. 2.42.
36 The Nicene ſynod meant to preuent this miſchief when it forbad vsus to be hūbly intentiue to the ſignes ſet before vsus.The Nicene ſynode. Neither was it ordained in times paſt for any other cauſe,Why it was ſaid lift vp your heartes. that ye people ſhould be admoniſhed before the cōſecratiō to lift vp their harts
37 Obiect. We geue this worſhip to Chriſt.
An. Then we need no ſigne, ſeing Chriſt ſitteth in heauen. And wheras they carie about pompouſly the conſecrated hoſt:They carie about the conſecrated hoſt. which they ſhew forth in a ſolemne ſpectacle to be beheld, worſhipped, called vpō, it is too ſuperſtitious. We hauehave hitherto ſhewed how the myſtery of the holy Supper ſerueth for our faith with God.2 Outward cō feſſion is the ſecond end of the Supper. Now let vsus ſpeak of the outward cō feſſion: Paule interpreteth that to be to ſhew forth the Lords death, which was inſtituted by the Lord before, that the diſciples ſhould do it in remēbrance of him*Luke. 22 19.. And that is publikly,1 Cor. 11.26. & altogether with one mouth openly to confeſſe, that the whole confidēce of life & ſaluatiō is placed in the death of the Lord: that we may glorifie him by our confeſſion: and exhort others to geue glorie to him, by our example.
38 Thirdly the Lord alſo wold hauehave it to be to vsus in ſteed of exhortation: then which none other can more vehemently animate and inflame vsus both to pureneſſe and holineſſe of life,3 Ende exhorting to louelove. & alſo to louelove, peace, conſent. For he doth ſo impart to vsus his bodie, that he is altogether made one with vsus, & we with him. Paule did plainly teach that: The cup of bleſſing is the partaking of the bloud of Chriſt*. The bread of bleſſing is the partaking of his bodie.1 Cor. 10.16. Therfore Auguſtine doeth oftentimes call this Sacrament the bond of louelove.The Supper is the bond of louelove.
39 Hereby is that verie well confirmed whereof I ſpake, that the right adminiſtration of the Sacraments is not without the word. For what ſoeuer profit we reape by the Supper, the word is requiſit: whether we be to be confirmed in the faith: or to be exerciſed in confeſſion: or to be ſtirred vp to louelove, we hauehave neede of prayer. What ſhall we then ſay of that dumbe action of the Papiſts, of their magicall inchantment,The Maſſe. and of other toyes?
40 Furthermore like as we ſee that this holy bread of the Supper is ſpirituall meate and wholeſome to the faithfull:To whome the Supper is poy…on. ſo againe it is turned into moſt hurtfull poyſon to all thoſe whoſe faith it doth not nouriſh: & whom it doth not prouoke to the confeſſion of praiſe, and to louelove. Therfore Paule exhorteth euerie one to trie and examine him ſelfe.1 Cor. 11.29. The tryall of a mans ſelf.
41 Obiect. They do eate worthely which are in the ſtate of grace, namely pure, & purged from all ſinne.
An. By ſuch an opinion & doctrine all men ſhold be kept backe from the vſe of this Sacrament.
The Supper is a medicine for the ſicke.42 But let vsus remember that this holy banquet is a medicine for the ſicke: a comfort for ſinners: a reward for the poore: which ſhould nothing profit the ſounde, righteous, and rich, if anie ſuch could be found. Thefore we ſhall drawe nere worthely, if we know our owne vnworthineſſe, and ſeeke our righteouſneſſe in Chriſt.
43 But as touching the outward rite of the action,Mans worthineſſe. The outward rite. Prayers. all things ſhalbe well done, if they be done with louelove & edification. Let vsus begin with common prayer: thē let a ſermon be made: then let the miniſter hauing ſet breade and wine vponupon the table repeare the inſtitution of the Supper: let him recite the promiſes which are therin left for vsus:The forme of miniſtring the Supper. let him alſo excommunicate all thoſe which by the Lordes inhibition are forbidden to come therto: let prayer be made, that the Lord wil with like benignity frame vsus to receiue that food as he hath vouchſafed to beſtowe it vponupon vsus: & that ſeing of our ſelues we are not, he will of his merciemercy make vsus worthy of ſuch a banquet: and here let either Pſalmes be ſong, or let ſomewhat be read: and let the faithfull communicate in ſuch order as becommeth them. After the Supper is ended let an exhortation be made to faith, confeſſion, & louelove. Laſt of all,When the Supper muſt be celebrated. when the thankeſgiuing is ended, let the Church be diſmiſſed. If that were done at leaſt euerie weeke, it ſhould be more allowable.
44 This was an euill ordinance that it ſhould be receaued but once in a yeare, and that but for faſhions ſake. Luke ſheweth that it was oftener vſed in the Apoſtolike Church: whē he ſaith that the faithfull continued in the doctrine of the Apoſtles,Act. 2.42. in fellowſhip, in breaking of bread, and prayers*. Which thing was long time obſerued in the Church: as we may gather out of the Canons of Anacletus, and Calixtus.
45 By theſe conſtitutions the holy men meant to retaine and maintaine the often vſe of the communion, deliuered by the Apoſtles them ſelues:The canons of Anacletus. which they ſaw to be moſt wholſome for the faithfull, & to grow out of vſe through negligence of the people. Auguſtine teſtifieth of his age,How the often vſe of the Supper grewe out of vſe by litle and litle. In ſex. cap. Ioh. tract. 26. that this Sacrament was prepared and receaued in ſome places dayly, in ſome places certaine dayes coming betweene*. The ſame doth Chryſoſtome teach*.
46 And ſurely this cuſtome which commandeth to communicate but once in the yeare, is a moſt certaine inuention of the deuill:*In cap. 1. Hom. 26. ad Eph. through whoſe miniſterie ſoeuer it was brought in.
47 Out of the ſame ſhop came that other conſtitution alſo, which did either ſteale, or take from the better part of the people the halfe of the Supper: namely the ſigne of the bloud,The ſigne of the blood was forbidden the lay people. which being forbidden the lay and profane men (theſe titles do they geue to Gods inheritāce) it became proper to a few ſhauelings & annointed perſons. For this is the cō mandement of eternall God, that all drinke.
Obiect. It is to be feared leſt the conſecrate wine be ſhed.
An. As if all daungers were not before ſeene by the eternall wiſedome of God.
The bodie is diſtinguiſhed from the bloodObiect. One doth ſerue for both. For the body is not without bloud.
An. As if the Lord had for no cauſe diſtinguiſhed his bodie from his bloud, both in words and ſignes. We muſt retaine the profite which we reape in the double earneſt by the ordinance of Chriſt.
48 Obiect. We muſt not fet a rule from one fact, whereby the Church may be tyed to continuall obſeruation.
The partaking of both ſignes is neceſſarie.An. It is no ſimple fact. Becauſe Chriſt appointed that the Apoſtles ſhould do ſo afterwarde. For theſe are the words of one that cōmandeth, Drinke ye all of this.
Obiect. The Apoſtles alone were admitted to be partakers of this Supper, whome he had alreadie choſen into the order of ſacrificing Prieſts.
An. He commanded that they ſhould ſo diſtribute the bread and wine, which was afterward obſerued by the faithfull after the Apoſtles time for the ſpace of a thouſand years, & all without exception were made partakers of both ſignes.
49 Neither did this cuſtome growe out of vſe ſo long as any droppe of integritie remained in the Church.Gregorie the laſt Biſhop. Gregory whom you may by good right call the laſt biſhop of Rome, ſaith, that it was kept in his time. Yea it endured as yet, foure hundred yeares after his death, when all things were growen out of kind.
50 Neither did the Apoſtle lie when he told the Corinthians, that he had receiued that frō the Lord which he had deliuered to them. For afterward he declareth the tradition, that all of them both one & other ſhould be partakers of the ſignes.