¶ A MOST excellent Sermon of the lords Supper, wherein briefly (and yet plainly enough) is lively set forth the matter of the Supper of the Lord jesus. By Henry Bullinger. Translated out of French, into English, by I T. Matthew. 17.5. This is my beloved son, in whom I am well pleased, hear ye him. Imprinted at London, nigh unto unto the three Cranes in the vintry, for William Ponsonby. ¶ To the reverend Father in God, Thomas Bishop of Coventrie and Lichfielde. FInding me self unable in all respects (reverend Father) to requited the lest benefit received at your Lordship's hands, I have long intended to present your Lordship with some thing, whereby you might at the least perceive my grateful mind, in accepting your undeserved goodness often unto me showed. And finding nothing which might pleasure your Lordship, being no less skilful in learning, than godly in life, (for as Solomon saith: Prou. 27.7. He that is full, abhorreth an honey comb.) I thought I could not better please you, which are no less careful for the Christian Congregation, than is the Father for his children, than by taking in hand some such matter, whereby I me self might be well occupied, the Christian common Wealth edified, and God glorified. For this cause, that the unlearned, not only of your Diocese, but also of all places else in England, which are destitute of painful Preachers of God's word, (for who knoweth not, that the labourers in God's vinyeard be very few?) might be instructed, at the least by reading, in the true profession of jesus Christ, I have presumed to translate forth of French, a Sermon of the lords Supper, made by the learned and grave Father, master Henry Bullinger. Neither did I perceive, whereby I might more profit all men, than by handling the lords Supper, which yearly and often aught to be received of all men, nor wherein I might better serve my carnal and transitory country, than in setting forth that food, whereby we are fed to out spiritual and everlasting country. For if we aught to travail painfully for the food of the body, (according to the admonition of the Apostle Saint Paul: 2. Thess. 3.10. That if any would not work, the same should not eat:) which although we have in abundance, maintaineth us not always, being by sin made subject to death, how much more painful aught we to be for the achieving of the food of the soul, Christ jesus, which is the bread of life, whereof if we eat by faith, we shall not die, being by grace made partakers of everlasting life? Whereas there be many, which have learnedly, & godly handled this argument, I am moved to think my labour best bestowed upon this author, because there is none which I have read, that doth in so brief a sum, in my simple judgement, more plainly set forth the doctrine of the lords Supper, to the comfort of the professors of the Gospel, or more sensibly disclose the errors thrust into the Church of God, concerning; the same, to the grief of the adversaries of the truth: both the which points he hath so aptly handled, that I know not in whether he hath used more facility. It may be, that some, which have not only travailed of purpose into France (the hithermost coasts whereof I never saw) there to learn the french tongue, but also at home have diligently studied to attain the fineness of the English tongue, (wherein I confess I was never curious,) might have translated this Sermon, much more finely, than by me it is. I envy not their skill, neither disdain I their travail. I have done mine endeavour, so near as I could, to use myself like a faithful Interpreter, in yielding the sense of the Author truly and yet in such sort, as best might be understood by the unlearned Reader. Touching the testimonies of holy Scripture, alleged by this author in this Sermon, I have thought good rather to set them down after the last translation of the Bible, set forth by authority, than to translate them forth of the French, that I might the rather hereby cut of the cavils of the adversaries of the truth, whith they are wont to make upon the diversity of Translations. And that the diligent Readers, if it shall please them to confer the Testimonies with the Text, may the more easily found forth the same, I have quoted in the Margin both chapter and verse, whence they are taken. Thus, have I yielded unto your Lordship, the causes of my bold enterprise, with the order of the handling of the same, which if it may please God to bless with the increase of the Readers knowledge, I have my desire. God long preserve your Lordship, to the comfort of his Church. Your lordships to command, I T. ¶ A Sermon of the Supper of our Lord jesus Christ the Son of God. THe Apostles, the Evangelists, & Paul also the vessel of election, and Apostle of the Gentiles, have diligently and perfectly described the holy and mystical Supper of our Lord and Redeemer jesus Christ, in these words: When the Even was come, Mat. 26.20. Mar. 14.22. 1. Cor. 11.23. the same night in which jesus was betrayed, he sat down with the twelve. And as they did eat, jesus, when he had taken bread, and given thanks, broke (it,) and gave it to his Disciples, saying: Take ye, eat ye, This is my body which is broken Or given. for you, This do in the remembrance of me. Likewise also when he had supped, he took the Cup, and when he had given thanks, he gave it to them, saying: Drink ye all of it, and they all drank of it. Then he said to them, This is my blood of the new Testament. Saint Luke and Saint Paul have: Luk. 22.20. 1. Cor. 11.25. This Cup is the new Testament in my blood, which is shed for you, and for many, for the remission of sins. As often as you shall do this, do it in remembrance of me. For as often as ye eat this beead, and drink this Cup, ye do show the lords death till he come. The principal points of this sermon. In the holy and mystical Supper of our Lord jesus Christ, we must not only consider the words of the Institution presently recited, but also we must here join the things going before, with those which come after: as such, whereby the whole mystery is more clearly and amply set forth. 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, how the Lord celebrated it, and ordained it to be celebrated by the Church, unto the end of the world. Finally, of what sort the disciples were in this supper, and how they behaved them selves therein: that we may learn hereby, how we aught to behave ourselves in celebrating this most holy banquet, and also that by the declaration of all these points, we may understand truly what the mystical Supper of the Lord is: that is to say, (speaking in the first place, of the sum of the matter, although it be enwrapped in shadows and figures, and proposing the whole matter, as it were to be beholden with one only sight) that it is a sacramental Ceremony, or an holy action, What the mystical supper of the Lord is. ordained for the Church, by jesus Christ, our Lord, redeemer, and high Priest, whereby, in setting before us in this Banquet, the bread and the wine, being mystical tokens and pledges, he commendeth unto us in like manner his doctrine, and also maketh us a full promise of everlasting life, the which (in giving his body to death, and shedding his blood) he hath prepared for us: and offered them unto us, to be received by faith, in lively meat and drink, and by this certification he ratifieth it unto us. Moreover, he representeth or signifieth by these tokens and pledges, reneweth, & as it were setteth before our senses his gifts or benefits, which the faithful receive. Also he gathereth together visibly his servants into the company and unity of his body: finally he confirmeth unto us the remembrance of his death and passion, and of our redemption, admonishing us in the mean season of our duty, which is chiefly to yield him praise and thanks giving. Of what fort the doctrine of our Lord in the Supper is. Touching the doctrine, as it is every where so is it also here: that is to say, a thing so excellent, that it surmounteth all the rest, which doctrine, although it be divers and most copious, yet is it such, as may be gathered into certain and a few Articles. The first article of the doctrine of our Lord. The end of the Supper. For the first and chiefest matter, which it handleth at large and most evidently, is the principal point of our Christian religion, and the end of our mystical Supper: that is to say, that the Lord our God of his mere grace and mercy taking pity of mankind, sent into the world for the salvation of the faithful, his only son our Lord jesus Christ, who by his death hath purged us from all our sins, and delivered us from death, from hell, and from Satan, and made us heirs of life everlasting. And for so much as in this point consisteth chiefly all the matter of our salvation, he commendeth unto us, and repeateth this thing in many sorts and diversely, to the end that we should not forget him, or lightly regard him, but that he might show himself clearly unto the faithful for ever, as a most clear light, which might shine unto them and lighten them. Moreover he figureth, proposeth, and commendeth unto us, under most apt figures and shadows, this most excellent part of doctrine. For in the beginning of the Supper, The Lord washeth his disciples feet. the Lord washed his disciples feet. By the which act, (after that he had lively declared unto them a great humility of heart, with charity, and affection of mutual service, and of all kind of dutiful behaviour one toward another,) we read, that the Lord said unto Peter, which gainsaid him: john. 13.8. If I wash thee not, thou hast no part with me, And strait way afterward: john. 13.10 He which is washed, needeth not save to wash his feet, but is clean every whit. Whereby we gather, that the Lord hath taught hereby, that they, which are once received to the favour of God, and purged by the blood of the Son of God, received by faith, are fully justified. But because they, which are justified, so long as they live in this world, have infirmities in their flesh, wherewith they are after a sort soulied, as be the feet of them, which are washed with muddy water, he signifieth, that they should cleanse these spots by continual repentance. Here unto agreeth the worthy saying of the holy Apostle: Rome 8. There is then no damnation to them, which are in Christ jesus, which walk not after the flesh, but after the spirit. The Lord eateth with his disciples the Pascal Lamb. Again the Lord setteth before our eyes our redemption, obtained by his death when he eateth with a great desire with his Disciples the Paschal Lamb being offered up. For we know, that jesus Christ is the Lamb of God, which taketh away the sins of the world, and that Christ our Passeover is offered up, and that the sprinkling of his blood stayeth and keepeth far from us the destroying Angel. Also that he cleanseth our sins, and refresheth us with spiritual drink, guideth us to eternal life, and maketh his father pacified with us, who, were it not for this, would still be angry against our sins. Moreover he commendeth unto us the mystery of our redemption, by the bread and wine holily instituted, for signs and Sacraments of his body delivered to death, and of his blood shed for us, and willeth us, that we never forget him. Besides this, he hath not only commended unto us this principal point of our salvation in parables and figures, but also hath expounded it unto us most manifestly in clear and evident words, john. 14.2. as when he saith plainly, that many mansions (that is to say, sufficient dwelling places) are prepared, with his heavenly father, to receive all the elect, and that he departeth hence, that by his death, he might open the heavenly dwellings, to bring in thither his faithful servants. Io. 14.3. For I will receive you (even) unto myself, that where I am, there may ye be also. And again he saith, Io. 14.6. I am the way, and the truth, and the life: no man cometh unto the father but by me. Also: Io. 15.3. Now are ye clean through the word, which I have spoken unto you. Bide in me, and I in you. I omit here purposely many such like things: for you have sufficiently understood by that which we have alleged, with what diligence, and how abundantly and aptly, he hath expounded and commended unto us in his doctrine (the which often in his Supper he repeated to his Disciples) the principal point of our salvation. The second article. Now for so much as the doctrine of our Lord jesus Christ doth not only show unto us our redemption, The second Article. The Lord teacheth us also repentance in the Supper. and teacheth that faith in Christ, which truly justifieth, but also instructed us to repentance, and to a grave and earnest accusation of all our misdeeds, a man may find a singular discourse of all this matter in this Supper. And because there be two sorts of men, the one altogether hypocritical and unfaithful, whereof judas Iscariot which betrayed our Saviour, is the true pattern: and the other righteous, pure, perfect, and faithful, nevertheless laden and burdened with vices and sins, the which the other Disciples of our Lord do represent: the Lord in the beginning addresseth his speech to judas, and admonisheth him gravely, reproveth him, and toucheth him nearly, threatening him with everlasting destruction: Consequently, he represseth his Disciples reasoning among them selves, who should be greatest: he confirmeth, comforteth, and strengtheneth the weak, the fearful, and ready to fall. Also he advertiseth them of their grievous 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 faithful should do before they come to the Supper. Out of all the which things we may gather, that in all the Sermons which are to be made to the people, both before the Supper, and in the Supper, whereby they are to prepare themselves 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 end that all may know themselves, and acknowledge their sins, that they may confess themselves to God purely in their hearts, that they may ask full pardon of the high priest jesus Christ, and that they may change their filthy and ungodly life, into an honest and godly life, and also that they may thoroughly repent themselves, and be ashamed of their sins committed, and lastly, that they may all by steadfast faith reform themselves, and behold the grace of Christ. Hereunto without doubt appertaineth the saying of the Apostle Paul: Let a man examine himself, 1. Cor. 11.28. and so let him eat of this bread, and drink of this Cup. Moreover, the doctrine of repentance may not cease after the Supper. For it must often be repeated unto men, that they keep themselves from committing any thing unworthy him, whose members they be made in the holy Church. This self same doctrine of our Lord jesus Christ, The third article. The doctrine of the lord touching charity, patience, & prayers. etc. bringeth to our remembrance faith and repentance, mutual love and charity, the which without ceasing, it requireth of all those, who being the Disciples of Christ, are made in like manner, brethren of them, which call upon his name. By this shall all men know (saith the Lord) that ye are my Disciples, john. 13.35. if ye have love together, as I have loved you. This is my commandment, john▪ 15.12. that ye love together, as I have loved you. And many other things to the like effect. Moreover, he teacheth us constancy in true faith, and patience in adversities and afflictions, declaring the griefs which the faithful must suffer in this world, for jesus Christ. The doctrine of the Lord is manifest in S. john, in the xv. and xvi chapters. There he exhorteth the faithful to continued firm and fast in him, by a sure hope, and not to be plucked thence by any means. Also he admonisheth them, that in his name, (as in the name of the only and true Mediator) they call upon God without ceasing. In so doing, he promiseth them most certain and most ready help. By the which things we learn to exact the whole, according to the doctrine of the Evangelists and of the Church, of all them which be partakers of the lords Supper. That is to wit, that they be in love and charity one with another, that they be constant in faith, patient in afflictions, which they suffer for jesus Christ: and finally, that they continued steadfast in hope, and that they separate not themselves from Christ, and all his members, to commit themselves over to to strange Religions: and moreover, that they continued in prayers. To be brief, The fourth Article. The lords doctrine of his body, and his spirit. there is nothing which the Lord repeateth more diligently, nor more often unto his Disciples, in the Sermon which he made unto them after the Supper, than this: That he would no longer be neither with them, nor with his Church, bodily, and yet notwithstanding that he would not forsake his in any thing, but that he would always be careful for them. And I will pray the Father (saith Christ) and he shall give you another Comforter, john. 14.16. that he may bide with you for ever, (even) the spirit of truth, john. 14.17. (and) he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. It is expedient for you, that I go away: john. 16.7. for if I go not away, that comforter will not come unto you: but if I departed, I will send him unto you. And the rest which followeth in the xvi of saint john: Whereby we gather necessarily, that this doctrine aught to be continual in the Church, the which must be often times inculcated, and brought to mind in the Supper of the Lord, that the church of Christ may understand, that those things which are spoken of the presence of the Lord, in the church, and of the eating of him, must not be expounded carnally, nor corporally, but spiritually: and that the heavenly food eaten spiritually, profiteth. Hitherto I have entreated briefly of the divers, plentiful, and wholesome doctrine of our Lord jesus Christ, proposed to his disciples in his mystical Supper, & delivered by him, to be always set forth in his supper to his church, until the world's end. And now we come to the other part of this Sermon, to show with such brevity and facility, as possibly we may, not only that which the Lord spoke, but also that which he did: that is to say, how he instituted this ceremonial supper (if it may so be called) and how the Son of God himself, having distributed the bread and the wine, celebrated the Supper, and instituted it to be celebrated in his Church, until the end of the world. This hath been from the beginning received, and the Lord our God hath always used to join signs to his promise or word, A brief exposition of the Sacraments, & of the reason of the same. whereby he bringeth to remembrance his great and free benefits bestowed upon men before, or to be bestowed upon them after, by the which signs he gathereth men together into one company, wherein those benefits may be declared solemnly by the word of God, and that also they may (as a man would say) be renewed and imprinted perpetually in their memory. And moreover, that such graces may be set forth to our view, by pledges and signs to be beholden of us, and to be fastened more deeply in our hearts. Also, that they may be confirmed by a witness, and that the faithful may understand what it is, that the Lord requireth again at their hands, & also what the duties & exercises of godliness are. Wherefore the signs take the names of the things signified, & are called most certain and true seals, marks, and Sacraments of the promises and benefits of God, because they represent them, signify them, bring them to remembrance, and seal them according to their property. These therefore consist in the word of God, by the thing signified, through the sign or Symbol, which is the outward thing joined to the word of God. Such were the Sacraments of the ancient people, as the Passeover, the sundry sacrifices of the Fathers, instituted partly for the acknowledging, calling to remembrance, and setting forth of God's benefits: partly to signify, that Christ should come, and die, by whose innocent death, mankind should be delivered from everlasting death: the which most excellent and free benefit for all ages was bountifully bestowed in Christ upon the faithful, in these latter times. Wherefore we must not only consider in such holy Sacraments or Symbols, the outward custom and fashion of doing, I mean the manner of eating, and sacrificing, neither yet the things set before our corporal eyes, but much rather aught we by the contemplation of the sign, (being instructed by his word, and inwardly lightened by the holy Ghost) to lift up ourselves, and to pierce unto the consideration and full fruition of the spiritual things signified, whereof cometh great profit, if they be received by faith. They which behold only the outward custom and fashion of the Sacraments of the old Fathers, without the word, faith, and the inward lightning of the spirit, and do consider none other thing in the Pascal supper, nor in the sacrifices of the Fathers, but that which we behold outwardly with our eyes, what difference think you, may they put between those things, and a common banquet, or a slaughter, wherein the beasts are slain before the butchers table, even in such sort as upon the holy Altar? Contrarily, it will seem to our flesh, that these holy things have no majesty at all, but that they be rather to be mocked at. For this cause, we read, that the most holy and most wise Prophets of God did greatly reprove them, which esteemed the sacrifices by the outward appearance only, without faith, and the spirit, saying: Esay. 1.12. jere. 7.20. Who hath required this at your hands? Heap up your burnt offerings with your sacrifices, and eat the flesh. For when I brought your Fathers forth of Egypt, I spoke no word unto them of burnt offerings and sacrifices. The rest is in jeremy the seventh chapter. After that the sacraments of the ancient Fathers had taken an end among the ancient people, the new sacraments were instituted for the new people. Now because all the sacraments of the ancient Fathers did promise', that Christ should come, and redeem his elect, and also considering that the Lord jesus Christ is already come into the world, being given of his Father for the salvation of all the faithful, it had been very unseemly, that the signs should continued in the church, which should witness, that Christ should come, who already was come. Wherefore Christ, after that he had abolished the Symbols, and ceremonies of the ancient fathers, to wit, Circumcision, the feast of the Passeover, and the sacrifices, in stead of Circumcision, placed Baptism, and in stead of the Sacrifices, and of the Paschal Supper, ordained his mystical Supper, for a perpetual sign, and unchangeable memorial of his body yielded up, and given to the death, and of his blood shed. Therefore you must not only regard in this our mystical supper, the sign, the fashion of doing, and the outward act, but rather the thing signified. The symbol or the sign in the Supper, is the bread and wine, and the holy banquet itself, and the mystical action, which jesus Christ hath given us. The thing signified, is the body of our Lord delivered for us, and his blood shed for the remission of sins, and the passion of the Lord itself, and the remembrance thereof, and our redemption which ensued thereof. This do (saith the Lord) in remembrance of me. Luk. 22.19. The company therefore of the faithful assemble themselves together to celebrated the mysteries of Christ. In the which according to the ancient custom, the simbols of bread and of wine, borrow the names of the things signified, and be called the body and the blood of the Lord jesus. Hereby are we called back from visible things to behold heavenly things, which are spiritually communicated unto us. For if thou behold only the breaking of the bread, and the distribution of the the cup, with the brotherly feast: and if thou know not what this bread is, what this wine is, and what things they represent unto us, in refreshing our memory therewith, this Supper will not seem to differ much from a common supper. The sacrament therefore of jesus Christ delivered to death and of his passion, and in like manner our redemption, is delivered here unto us. And that we may the better understand these things, we will proceed in searching out thoroughly that which the Lord did in this Supper, and that which he commanded us to do. It is not needful that I be tedious unto you in speaking more of the form & manner of the Institution of the Supper: Of the form and manner of giving of thanks in the lords Supper. for the Lord our Saviour instituted it, and he did not institute the Mass. And if the Mass seem unto any to be worthy of commendation, price, and estimation, because it was ordained by the ancient Popes of Rome: how much more, I beseech you, aught the Supper to be renowned and esteemed, which was instituted by the great and only priest jesus Christ, before all Popes, and before Rome had received the faith from Jerusalem. Moreover, it is most certain, and out of all controversy, that the Lord ordained this form, and none other. And for this cause we read, that saint Paul Doctor of the Gentiles, said: That which I delivered unto you, 1. Cor. 11.23. I received of the Lord. Truly the Evangelists and the Apostles are witnesses, that the Lord said often times: This do ye, (I say) this do ye, Luke 22.19. 1. Cor. 11.24. & 25. this do ye: that is to say, This which you see me first do. We have then the express commandment of God, and the clear word, whereunto not without cause we are obedient: We have a famous and notable example, which if we should not follow, we should worthily be called transgressors. And truly that which is delivered unto us by the Son of God himself, which is the wisdom of the Father, and the light of all the world, deserveth well to be preferred before the authority of the most excellent parsonage of the world. And if the ancient Fathers be in great estimation among you, whose authority, knowledge, holiness, and ancientness hath won unto them a great renown, in so much that in consideration of them, the Mass is taken to be an excellent thing, aught not the Apostles, the Father of Fathers to be much more esteemed of you, who in holiness and learning, and in all things are to be preferred before all men, and before all that is in the world? They knew not what the Mass ment, but they celebrated the Supper in the same form as the Gospel here teacheth us. For as much then as the Mass was as it were unknown unto the ancient Fathers themselves, as we said, let us, setting it apart, approach to the Supper of the Lord, and let the Institution of the Son of God please us. Let us think, that without the word of God, there is no holiness. That which swerveth from the word of God, is sacrilege. Wherefore that which repugneth the ordinance of God, and is not done, as God hath appointed, may rightly be called cursed sacrilege. These things are confirmed by the authority of God and man. For the Lord saith in his Law: Who soever offereth not at the door of the Tabernacle, an offering unto the Lord, Levit. 17.4. This testimony is alleged according to the sense of the place whence it is taken. shallbe guilty of blood, and shall perish, as if he had shed blood. Consider, wherefore in the histories of the kings, the high places are rejected with so great indignation. And in like manner Paul accurseth, and pronounceth every thing cursed, which agreeth not with the Gospel, or which is contrary thereunto. Saint Cyprian also the Martyr saith, that every thing which is devised by man's madness, to break God's ordinance, is adulterous, wicked, and full of sacrilege. In his first and second book of his Epipistles: Epist. 3. We aught not (saith he) to follow the custom of man, but the truth of God, for so much as God speaketh and saith by Esay the Prophet. Esay. 29.13. Mark. 7.7. In vain do they worship me, teaching doctrines the commandments of men. For if in the sacrifice which is Christ, none but Christ only is to be followed, then verily aught we to hear and do that which Christ did, and which he commanded to be done, considering that he himself saith in his Gospel. john. 15.14. & 15. You are my friends if ye do whatsoever I command you. Henceforth call I not you servants. And that Christ only aught to be heard, the Father also beareth witness from heaven, saying: Mart. 17; 5. This is my beloved son, in whom I am well pleased, hear ye him. Wherefore if Christ only be to be heard, we must notregard, what any before us hath supposed should be done, but what Christ, who is before all men, did first. All this saith S. Cyprian. Therefore let us go forward to examine diligently that, which the Lord did before all, and that which he hath enjoined us to do by his commandment and example, yea and inculcated, and often repeated by his Apostles. jesus having partly ended the wholesome admonitions, took bread, He taketh the bread. and the cup also, he took (I say) of the bread which then was upon the table of the Paschal Supper. He took also of the wine. Now my brethren, when we hear these things, let not the simplicity of our Supper, without pomp, without worldly ornament, and without any great ceremonies, engender in us a contempt thereef. For our lord celebrating these holy things with his Disciples, had on but comely and common apparel. There was not seen any Aaronical attire, nor any Ephod, nor any priestly vestures. There was neither glittering of gold, nor of silver. Neither was there to be seen any precious stones. Let us therefore esteem all these things by the author thereof, I mean, by the son of God, who is the wisdom of the Father, whom since this simplicity pleased, it aught also to please thee, seeing that if he would, he could have given to all this matter, a form much more famous and precious, than all the things of this world. And also remember the words of Samuel saying to Saul: 1. Sam. 15.22. The ceremonies of the supper are simple, and without pomp. To obey, is better than Sacrifice. Verily our Lord hath taken away the painful ceremonies of the law, and hath instituted a new form, without labour or sumptuousness, and easy to be furnished. Also, all things appertaining to the Gospel, have more efficacy of the spirit, and of spiritual virtue, than of show, as also they are more simple, and easy to be provided, than are the figures and ceremonies of the Law. And Lactantius an ancient Author, in the sixth book, and five and twenty chapter of his Institutions, saith: He which thinketh that God hath pleasure in garments, precious stones, and other things which are greatly set by, is utterly ignorant what God is. etc. That more is, this simple Institution is the true blessing and consecration of the Supper, having the word of God for an express mark and commandment. Neither must we here depend of the Minister, neither look for the breathing of a Priest consecrated by a Bishop, reciting distinctly the five words of Consecration, and thereby taking upon him to consecrated the Sacrament. For the first consecration of our Lord restraineth yet effectually her virtue and efficacy testified by the word of truth, and endureth still, having even now full force in our celebration: wherein we do none other thing, but that which he himself did, and commanded to be done. We have then yet hitherto the consecration of the Lord, and we have nothing to do with these Massemumblers, because we celebrated the supper of the Lord, and a most strange Supper. For even now we receive the whole from the very hands of Christ, by the ministery of a lawful and Ecclesiastical Minister. To be brief, we do justly esteem this consecrating and blessing of our high Priest jesus Christ the son of God, more precious than the consecration of all Bishops, which hath no testimony nor confirmation by the word of God, and for this cause we greatly abhor it. After this, the Lord The fist Article. The Lord gave thanks and blessed. gave thanks: let us therefore give thanks to God the Father also. Mat. 26.26. Luke 22.19. 1. Cor. 11.24. Mark 14.22. He blessed: and let us bless him also in like manner. Notwithstanding the other Evangelist expoundeth this blessing, by giving of thanks. Even so is there often times afterward mention made thereof. Therefore it is no marvel if the ancient Writers have given it especially the name of Eucharist, The Sacrifice of thanks giving. (that is to say, Thanks giving) although besides this, it have divers other names. For the which cause they called it A Supper, a Sacrifice. For invocation, praise, and giving of thanks, is a Sacrifice acceptable unto God: But the flesh and the blood of the Lord, are not offered in the Mass eftsoons for the sins of the quick and the dead. For since they have been once offered, they retain always their virtue for the salvation of the faithful. Moreover, the Lord The sixth Article. The Lord broke the bread. Mat. 26.26. The breaking of bread. broke the bread which he took, and which he blessed, or over the which he gave thanks. Wherefore the ancient writers named the whole holy mystery, by this part of the action thereof, the breaking of bread. Let us then break the bread having received it at the Ministers hands, or rather let us receive it being broken by him. The hand sinneth not here by touching, for so much as neither the tongue nor the mouth which likewise touch the same, do sin any whit at all. Superstition saith, Taste 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 uttereth thus: 1. Cor. 11.44. Which is broken for you. Saint Luke uttereth thus. Luke 22.18. Which is given for you. Admonishing us also of our unity and duty. Because we which are many 1. Cor. 10.17. make one body, for so much as we are all partakers of one bread, as the Apostle expoundeth this mystery in the first to the Corinthians the tenth Chapter. Moreover, the Lord Matt. 26.26. Mark 14.22. Luke 22.19. gave unto his Disciples the bread being broken, and commanded them to Matth. 26.26. Mark. 84.22. 1. Cor. 11.24. He gave them the bread being broken. eat. And for this cause the ministers aught in the Supper of the Lord to give the bread unto the faithful people, that they may eat it. And verily the Disciples in the first Supper took the bread which was given them, and did eat it. Let us therefore do the like. Neither must we enclose it in the closeds pixes, or boxes, neither aught we to bear it this way and that way for a show, neither may we worship it bowing our knees, in singing this Hymn. Tantum ergò Sacramentum veneremur cernui) That is to say, Let us worship so great a sacrament bowing ourselves downward▪ etc. The Lord in his institution to his Apostles hath taught us nothing touching these matters. For these things were ordained long time after, by the Popes of Rome and their ministers, Dan. 12.11. that that which was forespoken by Daniel and by our Lord jesus Christ might be accomplished. Math. 24.15. Now because he gave them bread to eat, he expoundeth forthwith that which is signified by this bread, lest peradventure any should lightly esteem this bread, and make as little account thereof, as of usual and common bread: therefore saith he. This is my body which is given for you. Luk. 22.19. Which kind of speech is altogether like unto that of the paschal Supper, that is to say: This is my body. Mat. 26.26. Mark. 14.22 Exod. 12.11 Of this manner shall ye eat it: with your loins girded, and your shoes on your feet, and your staff in your hand, and ye shall eat it in haste: For it is the Lords In Hebrew, Pesa, that is to say, a Passage. Passover. Even so doth the Lord speak in this place in like sort: Take ye, eat ye: this is my body. Howbeit this speech is sacramental and mystical: Math. 26.26 Mark. 14.22 The bread is not changed into the substance of the body of Christ. wherefore it aught to be expounded simbollycally and according to the meaning. For the bread is a sacrament, sign, or pledge of the body of Christ. And truly the ancient Doctors of the Church have so expounded these words of our Lord. And in deed we do not devise any new matter, in saying, that the bread signifieth the body of Christ: For we have else where showed at large, that the ancient Interpreters of the Scripture, as well Greekes as Latins, have used this exposition. Also we have given you to understand by many evident reasons, that these words of our Lord: Matt. 26.26. Mark 14.22. 1. Cor. 11.24. Mat 26.26. Mark 14.24. This is my body, Matt. 26.26. Mark 14.22. 1. Cor. 11.24. Mat 26.26. Mark 14.24. This is my blood, aught not to be taken according to the gross literal sense, but to be expounded mystically, or sacramentally. For the bread remaineth in his substance, and is not changed into the substance of the body of Christ. The property of the body of Christ. In like manner the natural body of jesus Christ (the which being given once for us, and raised from death, is ascended into heaven) is not hid nor enclosed under the kind or form of bread. For the Angels of God, speaking of this body, bear witness thereof, and say: Acts 1.11. This same jesus which is taken up from you into heaven, shall so come, even as you have seen him go into heaven. In like manner S. Peter saith: Acts 3.21. The heaven must receive jesus Christ, until the time that all things be restored. etc. S. Paul saith also: jesus Christ after he hath offered one sacrifice for sins, is set down for ever on the right hand of God, from henceforth tarrying till his foes be made his footstool. Wherefore, we read that S. Augustine writing to Dardanus, said rightly, and according to the Scriptures: Christ, as he is God, is all wholly present in every place, but, according to the measure & property of a true body, he hath his place in some one place of heaven. He hath given immortality to his body (in the glorification thereof.) After this form he is not to be thought to be diffused and spread abroad every where. Wherefore we must take good heed, that we do not so affirm the Divinity of the man (Christ) that we take away the truth of (his) body. For one person is God and man, and one Christ jesus is both two, being every where, in that he is God: but being in heaven, in that he is Man. Yea, and this Author hath left in his books, these things, and many other like, both Catholic, and according to the true sense of the Scripture, agreeable to this matter. Moreover, the Catholic verity suffereth us not to feign, that Christ hath two bodies. But if thou take the words of the Lord, 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 Lord being set at the Table with his Disciples, gave unto them also, I know not what other body: for he could not give himself with his own hands unto his Disciples. Therefore with his true body, and with his hands, he delivered unto his Disciples, the Sacrament of his only body. hereupon it followeth, that the faithful acknowledging the Sacrament and mystery, receive with their mouth, the sacramental bread of his body: but with the mouth of the spirit, they eat the very body of the Lord How we eat the body of Christ. Io. 6. from the 27. verse unto the end of the chapter. He is eaten in such sort, as he may be eaten: that is to say, spiritually by faith: as the Lord himself expoundeth this mystery unto us at large, in S. john, the sixth chapter. Neither have the purest Doctors of the ancient Church, taught any otherwise. Yea, and this place may well be applied to the words of the Supper of the Lord. For seeing our Lord hath but one true body, the which he gave up to death for us, & that in these two places he speaketh of this self same body, it seemeth unto me, that this place of Saint Matthew aught to be expounded by that of S. john, seeing that S. Augustine also in his third book of the agreement of the Evangelists, supposeth that S. john speaketh not of the Institution of the Supper of the Lord, because in another place he had set forth this matter at large. All the ancient Doctors of the Church, speaking of the Supper, allege the words of the Gospel of S. john, and apply them to the supper of the Lord To be short, me thinketh, The lord expoundeth himself. that there cannot be found a better interpreter or expounder of the lords word then the Lord himself, who for so much as he saith in the vi Chapter of Saint john, that his flesh being eaten (to wit, corporally, as the Capernaites took it) profiteth nothing: It is most certain, that he would not give in the xxvi of Saint Matthew that which profiteth nothing, and that he hath not ordained here, that which he rejecteth and reproveth there. Therefore the Lord jesus Christ, sitting in his true body at the right hand of the Father in heaven, maketh us partakers of life, which he purchased for us by giving his body for us, and by shedding his blood) and we receive the same life of Christ, by true faith, that is to wit, all the heavenly gifts of Christ, that Christ may live in us, and we in him. And there is none other mean to receive Christ, but by faith. Even as bodily food cannot be taken to conserve the bodily life, but by the mouth of the body: so spiritual food, cannot otherwise be received of us, to bring us to the spiritual and eternal life, but by the mouth of the soul, that is to say, by faith. We do not ●ache the bore ●eastyng of bread. Hereby all men may see, that we do not acknowledge in any respect, the naked and profane eating of bread, as some do wrongfully charge us. For we do acknowledge and confess Christ to be the meat and the drink of life, the which conceive spiritually by faith, as it hath been foreshowed, not being able to eat him present, with the corporal mouth, carnally and corporally. We do acknowledge that the faithful are partakers of Christ truly, and that they do receive him: And yet do not the faithful so restrain or tie this partaking either to certain time or element, as though they did not confess, that it might be obtained without the Symbol or Sacrament. In both the two Sacraments there is one reason of the communion of Christ, and in both the two, those things, which Christ hath commanded the faithful to do, are done by them with a singular profit. Therefore let no man esteem the use of the Sacraments vain or superfluous. Cornelius did not despise Baptism, Act. 10.49. or think it superfluous, but he received it as the washing of regeneration, notwithstanding that he did believe before Baptism, and had received the holy Ghost. Neither do we receive the Supper in vain, when as we, proving ourselves (according to the commandment of the Apostle) come to the Supper with faith, 1. Cor. 11.28. and even with jesus Christ dwelling already in our hearts. For in the celebration of the Supper, we continued the communion, which we have with him, in doing (not without great joy) that which the Lord hath commanded us to do, in remembrance of him. And yet there is no doubt, but faith oftentimes may be poured and given even in the very celebration of the Supper, unto them which come thereunto, all though they be not so thoroughly prepared, as it were meet they should, that they may be made by the same faith partakers of Christ. For who dare prescribe or assign unto our so liberal a God, any time or mean? There is a figure in the words of the Lords Supper. Therefore utterly rejecting all carnal cogitation, let us acknowledge that a mystery is given here unto us. Let us remember that the holy Apostles and Evangelists of the Lord have in such sort written the words touching the cup, that if any perhaps would tie himself unadvisedly to the bore words touching the bread, and keep himself close thereunto, he should nevertheless be constrained to come short in the words touching the cup, and necessarily acknowledge a figure therein. Now is it meet to interpret the words as well of the bread as of the wine, with like observation. S. Matthew & S. Mark call the cup plainly Blood, Math. 26.28 Mark. 14.24. This (cup) is my blood. Is the cup then delivered unto us that we should drink it? Not, say they, but the wine which is in the cup, the wine is the blood. I understand you well: but I answer, that there is a figure, in that you say, that by the cup, we must understand the wine which is in the cup. But if you urge us in these words, Mat. 26.26. Mark. 14.22 Luke. 22.19 1. Cor. 11.24. this is my body, to rest wholly in the literal sense, what should let us to press you also in the words of the cup, with the like literal sense? But if you object unto us the absurdity in these words, we will object to you the like absurdity in those words also. Saint Paul and Saint Luke say, 1. Cor. 11.25. Luke 22.20. This cup is the new Testament in my blood. What then? I demand of you, whether the cup shall be the Testament? Who knoweth not, that the Testament or covenant is the forgiveness of sins? For the prophetical and Apostolical Scripture doth so witness it also. How than? Shall the cup be rather within the blood, than the blood in the cup? Who is he I pray you, if he be not blind, but he seeth here the figure. For the wine in the cup is the Sacrament of the true blood of Christ, shed for the remission of sins, the which cometh unto us by the testament. What shall we say of that, which was forbidden in the Law, that the ancient people of God, should not eat of the Levit. 17.10.11.12.13. & 14. blood of any oblation, whatsoever it were? who will then believe that in the most perfect Supper of the new Testament, we should drink blood? If it were so, the Paynims long ago said truly, that the Christians were wont in their assemblies to eat man's flesh in deed, and to drink blood drawn from the very veins of men. The Lord, as touching his body, hath left the earth, but he is present in spirit. Moreover, the ancient Christians did understand these mysteries spiritually. For me thinketh that the things, which we have touched, when as we are in hand with the doctrine of Christ in the Supper, aught here to be remembered. For the Lord hath no less plainly expressed in the Supper the bread to be his body, than expressly said forthwith after the Supper, that his body should no longer be in the world, but that by his spirit he would continue with his unto the world's end: wherefore these words of the Lord pronounced in the Supper, and incontinently after, aught to be conferred together. And that which more is, these words of the Lord: Mark. 14.22 Mat. 26.26. Luk. 22.19. 1. Cor. 11.24. This is my body, be figurative and sacramental, but the other pronounced after the Supper, be not figurative, neither have any fruit or use in the church, if Christ remain corporally in the church, hid under the kind or, form of bread. These things said I not unto you, john. 16.4. (saith he) at the beginning, because I was present with you, but now I go my way to him that sent me. And again: john. 16.7. I tell you the truth, it is expedient for you, that I go away: for if I go not away, that Comforter will not come unto you. Also. I went out from the Father and came into the world: john. 16.28. again, I leave the world, and go to the Father. john. 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 affirm so gross a presence of Christ in the Supper: Let them then show, what manner of presence it is, which they do affirm. Surely they will say, that they understand a corporal presence, but yet notwithstanding spiritual, invisible, and ineffable. But the body of Christ is, and abideth a true body, The unity of the person of Christ doth not take away the properties of the natures. and is not converted or changed into a spirit, although it be glorified. It is very true, that it is joined to the divinity in unity of person, yet the natures nevertheless abide whole, and not confounded. Therefore all the ancient true, and catholic doctors cry every one with one consent: Christ very God and very Man, is one Christ, who is not divided, but the properties of the natures remain in him whole: in such sort, that as he is God, he is every where, and as he is Man, he is in one certain place of heaven, and not every where, saving only according to the communication of the properties. Consequently they accurse, and account as accursed, all such which think the contrary. It followeth therefore hereupon, that there can none other spiritual means be established in the Supper, but that, whereby Christ our Lord (which hath and retaineth a true body, and is resident in heaven) is present unto us by his holy spirit, reviveth us, feedeth us, refresheth us, and saveth us: and this virtue is divine and above other most excellent, and not a thing void and vain. For this cause it is not necessary, that in treating of the Lords Supper, we should dispute of the corporal presence of Christ in the Supper, and of the carnal eating of his body, and yet ineffable, considering that our Supper is mystical, and not capernaical (that I say no more) the which if it were carnal, might be expressed: for contrarily if it cannot be expressed, it cannot be called corporal. Let it not therefore be denied again, which already is agreed upon. Therefore the ancient ministers of the Church, were accustomed in the beginning of the Supper to cry to the people: Lift up your hearts. Whereunto in like manner the saying of the Apostle may be applied: when as he saith. 1. Cor. 10.3. and 4. Our Fathers did all eat of the same spiritual meat: and did all drink of the same spiritual drink. The which we read in the ten Chapter of the first to the Corinthians. Touching the rest, we will speak some other time how the unfaithful being partakers of the symbol and Sacrament, and not of the thing, which it signifieth, eat and drink their judgement and condemnation. The seventh The Lord in like manner took the cup after supper, Article. He offereth also unto us the cup. and distributed it amongst them all. For he shed his blood for them all. And as he is the meat of all, so is he also the drink of all. Therefore said he plainly: Drink ye all of it. And in like manner S. Mark affirmeth that they also did, saying: Mark. 14.23 Mark. 24.24. And they all drank of it. Let then the decrees and ordinances of all men whatsoever, which ordinances command that the lay or secular should communicate at the Supper, under one of the two kinds only (that is to say, under the form of bread) give place to these clear and express words of the Lord. Now as he declared before, what manner bread it was, which he gave to his, so doth he here in like manner show, what manner cup or wine this is, Math. 26.27. that is to say, sacramental. This is my blood, (saith he) of the new testament, or, Luke 22.20. 1. Cor. 11.25. This cup is the new Testament in my blood. We have declared before, that in this speech there is a figure. For the chalice or the cup is the Sacrament of the blood of Christ, by the which blood the new testament is consecrated and dedicated, and by the which we have obtained remission of sins. We drink therefore spiritually the blood of the Lord by faith, as we also eat his body. The signs and seals of our salvation. Furthermore these Sacraments or symbols, serve us for a seal and for a true testimony, that the son of God, having taken human flesh, is come into the world, who having given his body, and shed his blood, hath fully redeemed his elect, fulfilling all things promised and written in the law and Prophets. The which matter Saint Paul in the Epistle to the hebrews doth more at large expound unto us. The Lord addeth hereunto: Luke 22.19. 1. Cor. 11.25. So often as you do this, do it in remembrance of me. And Saint Paul saith. 1. Cor. 11.26. You do show the lords death till he come. The eight Article. The celebration of the supper is free. This sentence teacheth us three things. First, that it is lawful for the Church of Christ, To celebrated this Supper, so often as it will, and that it is not bound, or subject to any certain number. And for this cause, the sentence of S. Augustine to januarius is commendable: The which he uttereth thus: Some will say, That we aught to receive the communion every day, and other will say the contrary. But he reconcileth them well, which admonisheth them to continued especially in the peace of Christ. Let every one do that, which he believeth Godly according to his faith, that he aught to do. For neither of them both dishonoureth the body and blood of the Lord. This food may no wise be contemned. Consequently the end of the Supper is showed, when as it is not once only, The supper is the memorial of Christ. Luke 22.19. 1. Cor. 11.24. and 25. but often times repeated: This do ye in remembrance of me. For the Lord by the holy assembly of his people, and by this action (the which after a sort speaketh, yea and layeth plainly before our eyes these things to be looked upon by us,) would that we should retain, and imprint in our memory, this great benefit and mystery of our redemption, and of his passion, that is to say, that he had delivered his body to death for us, and shed his blood for the remission of our sins, and given them us also in meat and drink for our salvation. Wherefore in beholding the bread and wine, we must not stay ourselves only in the beholding of them, but we must behold the things which they represent unto us, that is to say, the passion of the Lord, and our redemption. Our Lord came once into the earth, he died once, and hath purged and cleansed us all: afterward he ascended into heaven, from thence he shall not come, before he come to judge the world: Also our Lord shall die no more, he died once, but his only death hath strength and efficacy for ever. And the Lord worketh in us through his holy spirit sanctification and life. To be brief, these things which we do, serve us for remembrances, remembrances (I say) instituted touching things past, to confirm & refresh often times the remembrance of the passion of the Lord, and of our redemption. Wherefore the saying of S. Augustine against a Manichee is praise worthy. The flesh (saith he) and the blood of this sacrifice, were promised before the coming of Christ, by the oblations and offerings, Which were figures of them, in the passion of Christ, they were performed by the truly itself: and after the ascension of Christ, You shall show the death of the Lord they are celebrated by the sacrament of the memorial. Lo what he saith hereof. Now the same Lord in ancient time ordained the Paschal Supper, which he called also a memorial and commemoration, that the benefit of the deliverance forth of Egypte (the true image and figure of the universal redemption by Christ) might be refreshed and renewed every year to the remembrance of the faithful. There was meat in both the two, there were great benefits in both two, but yet the truth is here in the Supper, & the shadow in the other, in both two the remembrance, in both two salvation, and life, through the Messiah, finally in both two there were praises, and spiritual rejoicing. For in the Supper we are commanded to show the death of the Lord: which in deed is nothing else, but the commandment, which is given us to yield praise, and thanksgiving to the Lord for his death. And so this part, whereof we have heretofore spoken, is again repeated, and for this cause we are often put in remembrance thereof, as of that thing, which is not the lest in that holy bankquet. The ninth Article. Until he come. Now we are commanded to do these things, until he come, That is to say, until the Lord return in judgement. All the sacraments of the ancient fathers were instituted until the time of correction, that is to say, until the coming of Christ, who by his coming into the world, hath fulfilled all the promises, having abrogated and abolished the shadows and figures. Therefore hath he now instituted this sacrament, that it might be perpetual and immutable, That is to say, that it might endure in the Church, until the Lord return in judgement fully to accomplish that, which he promised by his word. Who is he than, that dare change it? If any have been so bold to make any such change, who is he, which seeth not, how greatly he hath sinned against God, and how unworthy he is, that we should hear him? By these things we are confirmed to continued in this simplicity, keeping ourselves from receiving at the hands of any person, whatsoever he be, any thing, which agreeth not with this institution and holy manner of doing. Let the tradition of Christ suffice us, let us here do simply that, which the Lord hath commanded us to do, having herein set forth himself to us, for an example and guide. It resteth that we declare in two words, What kind of men the Apostles were in the supper. what manner of men the Disciples of the Lord were in this Supper, & how they behaved themselves therein, that hereby we may learn, how we aught to behave ourselves also in the celebration of this most holy banquet. True it is, that they were weak and sinners, the which they well declared in the Supper by certain tokens. Nevertheless they believed by true faith in the Lord, were received into his favour, and cleansed from their sins, they acknowledged their weakness, made their supplication to the Lord, depended upon him only, and obeyed him simply in all, and through all, submitting themselves to him, and doing simply in the Supper all that which he commanded them. And the Apostles were not defiled by the presence of judas the traitor, for they were far from his conditions. Therefore lest no man think himself defiled, when he seeth in the Supper the wicked and profane receive it, but let him take heed, that he himself be not wicked. Every one shall bear his own burden. Let us follow in all things the Disciples of the Lord, in simplicity, faith and obedience, doing that, which they did, following the commandment of the Lord, believing that we are acceptable to the father through jesus Christ, of whom only it behoveth us to depend, beseeching him to absolve us, to make us perfect, and to conserve us. To him be glory for ever. Amen. To fill up these leaves, we have joined hereunto this notable place of Saint Vigilius the Martyr forth of his first book against heresies. It seemeth to me, that they are so covered and blinded with the veil of treason and falsehood, that they can neither see, nor understand, that one thing agreeth to the divinity of Christ, another thing to his humanity, although they be in like sort common to both the two. For he saith to his Disciples: If ye loved me, john. 14.28. ye would verily rejoice, because I said, I go unto the Father, for the Father is greater than I And again: john. 16.7. It is expedient for you, that I go away: for if I go not away, that comforter will not come unto you. And undoubtedly the word of God, the virtue of God, and the wisdom of God, hath been always with the father, and in the father, even then also when it was in us and with us. For in that time, when by his mercy he dwelled upon earth, he forsook not his heavenly dwelling. For with the Father he is all in all places, of equal Godhead, and no place can comprehend him: For all things are filled with the Son, and there is no place void of the presence of his Godhead. Wherefore then, and why saith he again or how doth he affirm, that he will go to the Father, from whom undoubtedly he never departed? But to go to the Father and to departed from us, was to take forth of this world the nature, which he had taken of us. Thou seest therefore, that it was proper to the self same nature, to be taken hence, and to departed from us, the which in the end of times, must be restored to us again, according to the witness given by the voice of the Angels: This jesus, which is taken up from you into heaven, Acts 1.11. Matt. 28.20. shall so come, even as you have seen him go into heaven. wherefore behold the miracle, behold the mystery, and the secret of the two properties: The Son of God is departed from us according to his manhood, but according to his Godhead he saith: I am with you always, unto the end of the world. If he be with us, how saith he: The days will come, Luke 17.22. when ye shall desire to see one day of the Son of man, and ye shall not see it? But he is with us, and he is not with us. For these, whom he hath left, and from whom he is departed touching his manhood, he hath not left, neither is he departed from. Touching his Godhead. For by the form of a servant, which he hath carried from us into heaven, he is absent from us: but by the form of God, which doth not departed from us, he is present with us in earth: notwithstanding both present and absent, he is unto us, one and the self same. FINIS. Imprinted at London, nigh unto the three Cranes in the Vintree, by Thomas Dawson and Thomas Gardyner, for William Ponsonby.