The Badges of Christianity, Book 3 · Chapter 1
CHAP. 1. of the names and titles of this Sacrament, together with the reasons and vses thereof.
IN the former Booke we hauehave spoken of baptisme, the first sacrament of the church, together with the partes and vses thereof. Now we are to set downe the doctrine of the Lordes supper, which is the second sacrament. For after that God hath brought vsus into his Church by baptisme, and made vsus as it were of his houshold seruants: then, as a good father of the family, he feedeth vsus spiritually with the flesh of his sonne, applying vntounto vsus the merit of his death and passion. This aThe Sacrament of the body and blood of christ called by diuerse namessacrament of the body and blood of Christ, is declared in the scripture by diuerse names, to deliuer the nature thereof vntounto vsus. Sometimes it is called the communion, as 1 Cor 10. The cup of blessing which we blesse, is it not the b1 cor. 10, 16communion of the blood of Christ? The bread which wee breake, is it not the communion of the body of Christ? Sometimes, it is called the Lords supper, as 1 Cor. 11, 20. When ye come together into one place, this is not to eate c1 cor xi. 20.the Lords supper.
Thirdly, sometimes, it is called the breaking of bread, as Act. 2. 42. They continued in the Apostles doctrine, and fellowship, dAct. 2. 42 & 20. 7and breaking of bread and prayers: and Chap. 20, 7. The first day of the weeke, the disciples being come together to breake bread, Paule preached vntounto them ready to depart on the morrow. Fourthly, sometimes it is called the table of the Lord, as we see 1 Cor. 10, 21. Ye cannot drinke the cup of the Lord, and the cup of diuels: ye cannot be partakers of the Lords e1 cor. 10, 21table, and of the table of deuils. Moreouer, we shall nothing offend, if we cal. it the testament or will of Christ, This cup is the f1 cor, 11, 25 Math, 26, 26new testament in my blood, this do as oft as ye drinke it in remembrance of me: and our sauiour thus speaketh Math. 26, This is my blood of the new testament, that is shed for many, for the remission of sinnes. These are the chiefe and principal names giuen to this Sacrament in the Scriptures. I am not ignorant that the ancient fathers and times succeeding, hauehave giuen vntounto it other names, and not vnfitly: but my purpose being not so much to alle age the councels or doctors of the church, as to instruct the simple and vnlearned, I wil content my selfe with expounding such termes and titles, as are penned in the word of God, and pointed out by the spirit of God.
Now then, let vsus render gReasons rendred of the former namesthe reasons of such names, as this Sacrament is entituled withall. It is called the communion because we hauehave a communion & fellowship with Christ, and h1 cor 10, 17he with vsus: both which are sealed vp the in this Sacrament. It is called the Lords supper, both because it was instituted by the Lord Iesus at is last supper, (which circumstance of time the church hath changed) & because therin is offered to vsus a spiritual banket in which the faithful are spiritually fed and nourished. It is called the breaking of bread, both because this is a necessary action vsed of Christ, not to be omitted, and because it representeth the crucifieng of christ and tormenting of his body: so that we should neuer be present at this significant ceremony, but wee must call to remembrance the sorrowes and sufferings of CHRIST: now if Christ were thus tormented for vsus, surely wee ought greatly to bee griped and grieued for our owne sinnes, which was also shewed by the iExod. 12, 8,sower herbes of the Passeouer, Exod. 12, 8. It is called the table of the Lord, because he doth feede vsus at it, as this we know is the end and vse of Tables in our houses, to set our meates and drinkes vponupon them prepared for our nourishment, and this is the scope and end of the Lords table: onelyonly heere lyeth a plaine and maine difference, our Tables serue for bodily nourishment, but the Lordes is prepared for the spirituall nourishment of our soules. Lastly, it may be called the testament or will of Christ, because it setteth forth vntounto vsus asolemne couenant betweene God and vsus, touching forgiuenesse of sinnes and eternall life: which couenant is racified & established by the kHeb. 9, 15death of the son of god: so that heerin we find all things belonging to a full and perfect testament, as we shall see after ward.
Out of these seuerall names and titles thus interpreted, arise most aptly and fitly sundry vses, which, in order, as they hauehave beene propounded wee will consider. The first title is the Communion: from whence wee deduct lThe vses of calling this sacrament the communion.these necessary conclusions. First of all, is the Sacrament of the body and blood of Christ called a communion? And so called of our communicating together? Then hereby all the faithfull openly testifie, that they be all one body coupled vse. 1together in Christ Iesus, we professe him and all his benefits, we receiue him, we enioy him, we reioyce in him. God the father doth giuegive him, the holy-ghost doth assure him, faith doth receiue him: by this hand we are ioyned to him, and hauehave spirituall fellowship with him. Wherefore, al beleeuers are made one by Christ: and this is not an vnion in imagination, but in truth and in deed: neither by transsusion of the properties of the God-head or manhood into vsus, m1 cor, 6. 17 1 Ioh. 3, 24but by one and the same spirit dwelling in christ and in all the members of Christ, as 1 Cor. 6, He that …, to the Lord, is one spirit. And the Apostle Iohn testifieth, that Christ dwelleth in vsus and we in christ by the spirit, He that keepeth his commaundements, dwelleth in him, and he in him: and heereby we know that he abideth in vsus, euen by the spirit which he hath giuen vsus: so that the spirits of iust and perfect men in heauen, and all beleeuers vponupon the earth (how farre socuer sundred in place) hauing one and the same spirit of christ dwelling in them, are al one in Christ their head. God hath giuen his owne sonne vntounto vsus freely and fully: our faith receiueth CHRIST nIoh. 1 12by beleeuing him and all his gratious benefits to be ours, as Ioh. 1, 12, As many as receiued him, to them he gaue prerogatiue to be the soxnes of God, euen to them that beleeue in his name. Thus we see we are one with Christ, and christ with vsus.
Secondly, as this sacrament being a communion admonisheth Vse. 2that we are all one in Christ: so it teaeheth that it is to be receiued of many together in the church, not of one alone, and therefore it ouerthroweth the priuate Masses of the church of Rome, where one partaketh all and the rest of the Church nothing at all. There is a flat opposition betweene these two: so that the communion cannot be a priuate Masse, and priuate masse cannot be a communion. That which is ordained and prepared for many, deliuered vntounto many, and receiued of many, cannot stand with the Masse, where the priest prepareth for himselfe, not for the people: hee speaketh to himselfe, not to the church: hee receiueth himselfe alone, not with his bretheren: all which are directly contrary to the Apostles o1 cor. xi 33 vse. 3.rule, Tary one for another.
Lastly, if it be a communion, it teacheth that this is a sacrament of vnity and concord, and wee are there by put in mind to avoid discord and dislention. For christ neuer communicateth himselfe to the malicious man, p1 cor. xi, 18 20as the Apostle teachech 1 Cor. 11, 18, 20. When ye come together in the church, I heare that there are dissentions among you, this is not to eate the Lordes Supper.
Wherefore, in that the people communicate of one and the same bread, of one and the same wine, it signifieth the vnion and agreement betweene all the faithfull in one body, where of Christ Icsns is the head: who loued vsus decrely, and spared not his life for vsus. Let vsus ioyne our selues together in louelove, according to the exhortation qRom, xv, 5, 6of the Apostle, Rom, 15, 5, 6. The God of patience and consolation giuegive you that ye … like minded one toward another, according to Christ Iesus, that yee with one minde and with one mouth may praise God, euen the father of our Lord Iesus Christ. All beleeuers must bee of one heart and minde, the Wolfe and the lambe, the Lyon and the calfe must dwell together in the kingdome of Christ, for all are one in Christ Iesus. For the Apostle hauing taught that the cup which we blesse, and the bread which we breake are the communion of the body and blood of christ, he addeth, We that are many, are one bread and one body, because we are all partakers of one bread: and therefore he saith, 1 cor. 11. When ye come together to eate, tary one for another.
The second title giuen to this Sacrament is, rThe vses of calling this Sacrament the …the Lords Supper: by which name it is nowe most vsually and commonly called, both because it was so instituted by Christ after his last Supper, and is celebrated in the remembrance of CHRIST. Heereby we learne, first who is the author of this Sacrament, not Peter, not Paule, not any of the Apostles, vse. 1not any man, not any angell but Christ Iesus God and man: and therefore it is not called the Supper of the Apostles or of any man, but of CHRIST himselfe, as the Apostle speaketh of baptisme, s1 cor, 1. 13, 15Was Paule crucified for you? Either were yee baptized into the name of Paule? I baptized none into mine oxne name. Wherefore, this title serueth to teach vsus and to put vsus in minde of the author of this Sacrament.
Secondly, seeing this sacrament is not a common supper, vse. 2.but an holy and heauenly banket, fully furnished, not to fill the body, but to feede the soule: we must come with an earnest desire and longing after CHRIST, hungring and thirsting after his righteousnesse and merites, as after our life, to bee made pattakers thereof. For neuer did the body more stand in neede of corporall foode, then vse. 3.doth the soule of this tIoh. 6. 27Bread of life which came downe from heauen, which the father hath promited to giuegive vntounto vsus
Lastly, it condemneth our 4Rhem. Test. annot. in 1 cor. xiEnglish Rhemistes, and other aBellar. dc … lib. 2 cap. 10romish readers of Popish diuinity, that wholly condemne this name and title as vnproper and vnfit for this sacrament, and vnderstande the Apostle to speake of the louelove-feastes, when he speaketh of the Lords Supper. Indeed, in the Apostles times they vsed to meete to gither in one common place, not onelyonly for the hearing of the worde, for the receiuing of the Sacraments, and for prayer to God, but to keep certaine feasts, which of their end or vse were called bIude Verse 21. …. 2 Pet. 2. 13feasts of charity, as Iude speaketh. But of these the Apostle speaketh not, when he named the Lordes Supper. For first, let them shew vsus the place, where euer these LoueLove-feasts are called the Lords Supper, and then they may warrant their exposition by some colour? otherwise wee cannot receiue their interpretation, being of priuate motion. Secondly, if this title were ment of LoueLove-feastes, to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ, and largely handle the doctrin therof? Wher as their abuses in their louelove-feasts might be reformed and … without this mention and remembraunce of the supper. Thirdly, to what end should these solemn feasts and bankets be called the Lordes supper, which were not instituted in the honour of Christ, but to testifie the mutuall louelove of those that were members of the same body, hauing God for their mercifull father, the church for their tender mother, and Christ for their elder brother. These might rather be called the supper of men, then of the Lorde, being feasts of charity, not of piety. Fourthly, the Apostles drift and purpose in this place is to teach, that such as norish discention and diuision partake the Lords supper vnworthily, and therefore willeth them when they come to communicate with the Lord, to shake out of their minds all vncharitable affections, as chaffe from good corn, that so they may assemble togither with profit and not with hurt. Last of al, to call this sacrament by the name of the lords supper is vsuall among the ancient fathers cCypri. in sacram. de caen 4. domin.of the church, grounding themselues from the authority of the scripture, and example of the Apostle: … some of their owne Writers d…. Ioh: Gagn. in 1, cor 11call this sacrament, and expound the words of saint Paule to the Corinthians. If therefore they will rest themselues, either in the true interpretation of the scripture, or in the exposition Hosij confess. cathol, tom. 2, cap. 30 & …. 1. cap, 40of the auncient fathers, or in the confession of their owne Writers: we cannot doubt, but the Apostle meaning the Lords Supper, vnderstandeth the sacrament of the bodye and blood of Christ.
The next title giuen to this sacrament is the breaking of bread: which offereth to our considerations, these vses not eThe vses of calling this sacrament the breaking of breadto be passed ouer. First, it she weth that the substance of bred remaineth after the words of consecration, and is not altered by any strange transubstantiation. For when the Apostle saith, This is my body f1 cor, xi. 24which is broken for you, properly Vse. 1it cannot be vnderstood of the body of Christ which was gIoh. xix, 36not broken, but of his crucifying and death, by a figuratiue speech taken from the substance of the bread, which christ brake to distribute it among his Disciples, and to represent effectually his suffering for vsus. The accidents of bread cannot be broken, as we shal see afterward, no more then they can feed and nourish.
Besides, we learne heerby that tropes and figures are vsed vse. 2.in the Sacrament, contrary to the opinion and assertion of the church of Rome, as wee make plaine by the institution, and as we constraine the aduersaries themselues to confesse, as when it is said, his body was broken, where the lyterall sence cannot be retained, seeing a bone of him could not be broken. Likewise when it is saide, the cup is the newe testament: the rock was Christ: the bread is the communion of the body of christ, these and such like cannot be interpreted without a figure.
Lastly, seeing of this one action, the whole sacrament hath his denomination, hact. 2. 42. & 207as appeareth in many places, Act ii, 42. and xx, 7. and 1 Cor, xi, xxiiii, we must hold, that as the Apostles and other Ministers of the church were wont in the administration of the supper to breake the bread: so must we follow their example, as they also followed the example of Christ. Neither must this be accounted and accepted an as indifferent ceremony, to be admitted or omitted at our own choise and pleasure, seeing Christ Iesus the Lorde of this sacrament commaunded, the scripture hath commended, the Apostles hauehave practised, and the Ministers afterward obserued the same, iCor. 10. 16as the Apostle witnesseth. The bread which we breake, is it not the communion of the body of Christ? speaking of himselfe and the rest of the Ministers of the church. Besides, it is an essentiall expressing and tepresentation of the passion and crucifieng of Christ, as also the pouring out of the wine into the cup of the Lorde. Wherefore, they are to be accused and conuinced as heynous breakers of the high ordinance of Christ, as we see in the church of Rome, who omit this breaking of the breade as impertinent and vnnecessary, and as not significant. For Christ Iesus commaunded his disciples to eat that breade which he had broken, and this breaking pertaineth to the end of the sacrament: so that it cannot be passed ouer, without neglect of the institution of Christ, and of the essence of the supper. The next title giuen to this Sacrament, is, the table of the Lord: and it is rightly so called, as by a verye fit name. For seeing it is a Supper, and a most heauenly banket, it is requisite there should be a table answereable vntounto it, that as it is the supper of the lord, so there may be a table for the administration of it. From hence we conclude diuers good vses kThe vses of calling this Sacrament the Table of the Lordfor our further instruction.
First of al, it she weth that Christ and his Apostles in the celebration of the supper vsed a table, not an altar. For albeit the Apostle paule speaketh vnproperly of the table, and thereby vnderstand the heauenly meat and drinke which was set vponupon the table for all the lords ghuests: yet withal he insinuateth and signifieth the place where on they were put, to wit, vponupon a table. In like manner our fauiour Christ at the sirst institution of this sacra. sate downe at the table with his Disciples, he stood not with them at the altar. Now according to the example of Christ and his disciples, must be the practise of al churches, inasmuch as christ shedding his blood on the crosse, had abolished al altars: and therefore the Infidels did oftentimes reprooue and reproach the Christians lClem. alex, lib. 7. … Origen. lib. contra. celsum. arnob, lib. 2, & 4because they had no Altars, who on the other side desended themselues, that their Altars are the congregations of such as bow themselues in prayers, and the spirites of iust men, which smell as sweet incense in the nostrils of God, other Altars then these, they acknowledge none.
Furthermore, inasmuch as the sacrament of the body & blood of Christ was accustomably administred on a Table, Vse. 2not an Altar: of woode, not of stone: made mouable, not immouable: We learne from hence, that it is a sacrament, not a sacrifice: An altar doth inferre and presuppose a sacrifice: and a sacrifice is referred to the Altar whereon it is offered. But we hauehave not now properly and sacrifice, for that were to account the al-sufficient sacrifice of christ as vnsufficient and vnperfect: therefore wee are not to bring Altars againe into the church. There is no vse of altars in the new testament, seeing the making of them togither with other types and ceremonies of the olde testament through the death of Christ is abolished, m1 cor. 9, 13as the Apostles teacheth, 1 cor. 9. Do ye not know that they which Minister about holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers of the altars? And to like purpose, Heb, xiii, x. We hauehave an altar, wher of they hauehave no right to eat, which serue in the tabernacle, that is, such as retain the necessary vse of the ceremonies mGal. 4. 9begerly rudiments of the Iews, are fallen frō Christ. Whereby we see plainly and apparently, that sacrifices and Altars stood togither, and sell togither: and therefore whereas they would conclude the sacrifice of Masse from the vse of the …, wee may inuert the reason, and make it serue to eueit and ouerthrowe the sacrifice of their Masse, seeing it is certaine there were no Altars.
Lastly, we must obsorue that it is not barely called vse. 3.a table, but the table of the LORD: to teach vsus to draw neare vntounto it with all reuerence and regard. If we measure and mark our affection in earthly things, we see what care and curiosity is ofttimes vsed, when men come to the table and presence of Noble men: howe much greater care and conscience should bee vsed of eueryevery one of vsus, when wee come to this table, where the King of kings and the Lord of heauen and earth is present. Wherefore, to stirre vsus vppe to this duty and deuotion, let eueryevery one consider and meditate thus with himselfe, I am this day to be the lords ghuest: I am inuited to his table: I am to eate of his bread and to drinke of his cuppe: I hauehave not in this businesse to do with man whose breath is in his Nostrils, but to deale with God in whose presence I do abide, who is both a beholder and iudge of all my actions, to whom I shall either stand or fall. If I come in hypocrisie, he will find me out, oHeb 1. 4. 13before whom all things are naked and open: if I come fitted by faith and sanctified by repentance, I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to bee considered touching this title of the Lords table.
The last title of this Sacrament remaineth to be handled, being called the new testament or will of Christ, pThe vses of calling this Sacrament the testament or will of christ.from whence wee may gather diuerse vses as good conclusions from this doctrine. For first it teacheth, that there is a double testament and couenant of God made to his people, one of workes, the other of grace: one of the law, the other of the Gospell: as Ioh. 1, 17, The law was giuen by Moyses, but Vse. I.grace and truth by Iesus Christ. And Ier, 31, 31, 32, I will make a new couenant with the house of Israell, and the house of Iudah, not according to the new couenant that I made with their fathers, when I tooke them by the hand to bring them out of the land of Egypt, the which my couenant they brake, although I was an husband vntounto them. But this shall be the couenant that I will make with the house of Israell, after those dates saith the Lord, I will put my law in their inward partes, and write it in their heartes, and will be their God, and they shall be my people.
The couenant of the law is a couenant, where in God hath promised to his people all blessings corporall and spirituall, temporall and eternall, qLeuit. 18, 5 Math, 19, 17 Gal. 3, 12 Deut. 27. 20vnderunder the condition of perfect obedience, Leuit. 26. Deut. 28. And hath threatned all curses and death it selfe, to all that continue not in all parts and points of the law to do them. The couenant of grace ratisied by the death and blood of christ, is a couenaunt, wherin god promiseth his louelove and … for euer to come vponupon all that beleeue in his son, rIohn 3, 16assuring them of remission of sinnes and eternall life, requiring of them onelyonly faith in him, as Iohn, 3. God so loued the worlde, that be gaue his onelyonly begotten sonne, that such as beleeue in him should not perish but liue for euer.
Againe, if this sacrament sealing vppe the new couenant Vse. 2between God and man, hauehave the name and nature of a wil or testament: then it serueth to condemne the church of Rome, that adde and alter, mingle and mangle this sacrament at their owne pleasure. For the Apostle teacheth, Gal, 3, 15 Though it be but a mans sGal. 3, 15couenant, yet when it is confirmed, no man doth abrogate it, or addeth any thing thereto. And Heb, 9. 14 Hee is the mediatour of the new Testament, that through his death they which are called, might receiue the promise of eternall inheritaunce: for where a testament is, there must be the death of the testator: for the testament is cōfirmed, when men are dead, for it is yet of no force, as long as he that made it, is aliue. If then the Testament of man may not be abrogated or altered, much lesse the testament of God confirmed by the death of the mediator.
Notwithstanding such is the sacriledge and presumption of that Antichristian church, that the idolatrous … as a bottomlesse gulfe, hath ouerturned and swallowed vp the Lordes Supper, turning the Sacrament into a Sacrifice, administring it in a strange tongue, taking away the cup from the people of God, making prayers for the deade, bringing in their carnall presence, … a monstrous …, setting vp a new Priest-hood, a new sacrifice, a newe Altar, and lastly feigning vses and ends thereof, which CHRIST neuer appointed, the Apostles neuer acknowledged, the churches succeeding neuer confessed or practised.
Now Masses tconcil. cabilon. can. 33are mumbled in memory of the Saintes: they are helde auaileable, not onelyonly for the liuing, but for the deade: they are iudged profitable against stormes and tempests: they are thought a soueraigne remedy against eueryevery sore and sicknes of the body: heathfull and helpefull for such as are going to warre to couer their heades in the day of battell, as a shielde of brasse, and to preserue them from the sword of the enimy: good against … and sorceries, and fit to be applied to make tryal and proof, whether a man be guilty of the crime and accusation laide to his charge. But what are all these strange vses, but strange abuses, yea strong fancies and delusions of the man of sin, burying in perpetuall forgetfulnes the true endes for the which Christ Iesus ordained his last supper. All these, being pestilent corruptions of the sacrament of the supper, and fraudulent additions to the last wil and testament of christ, do lay open to the full, the … abhominations of the Church of Rome, the mother of ….
Lastly, the name of Christs last will and testament giuen Vse. 3to this sacrament, serueth for the great comfort of Gods …. For heerin we shal find al things belonging to a ful and perfect testament. For Christ Iesus is the testator: all faithfull christians uRom. 8. 17 1 Pet 1. xii. & 5. 1are appointed heires: the angels are as the ouerseers: the Apostles are the witnesses: the legacies bequeathed are, not lands and possessions, or great summes aMath. 8. 20 26of mony, for the sonne of man had not where to lay his heade: nor the kingdomes and gouernementes of this world, for his kindome is not of b…, 18. 36this world: but the forgiuenes of sinnes and euerlasting life, obtained by the body of Christ giuen, and his blood shed for vsus and our ….
Wherefore, if God hauehave so loued vsus, if christ hauehave not spared his owne life to giuegive vsus life and saluation; how bitter ought our sinnes to be vntounto vsus, and how ought we to striue against them? If we will hate enimies, heere are enimies for vsus to hate: if we will … reuenge against enimies, let vsus fight against them that seeke our ouerthrowe and the destruction of our soule and body. There is no reconciliation and attonment to be made with these enimies, if thou kill not them, they will kill and condemne thee for euer. Hitherto of the names giuen to this Sacrament.