Short Treatise on the Lord's Supper by John = Calvin

From: Subject: Short Treatise on the Lord's Supper by John Calvin Date: Thu, 13 Sep 2007 15:42:55 +0800 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_000F_01C7F61C.C0C56E70" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3138 This is a multi-part message in MIME format. ------=_NextPart_000_000F_01C7F61C.C0C56E70 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.the-highway.com/supper1_Calvin.html Short Treatise on the Lord's Supper by John = Calvin

In which is = shown its=20 true institution, benefit, and utility. = MDXL

3D"Portrait
John = Calvin

1. REASON WHY MANY = WEAK=20 CONSCIENCES REMAIN IN SUSPENSE
AS TO THE TRUE DOCTRINE OF THE=20 SUPPER.

As the holy sacrament of the Supper of our Lord = Jesus=20 Christ has long been the subject of several important errors, and = in these=20 past years been anew enveloped in diverse opinions and contentious = disputes, it is no wonder if many weak consciences cannot fairly = resolve=20 what view they ought to take of it, but remain in doubt and = perplexity,=20 waiting till all contention being laid aside, the servants of God = come to=20 some agreement upon it. However, as it is a very perilous thing to = have no=20 certainty on an ordinance, the understanding of which is so = requisite for=20 our salvation, I have thought it might be a very useful labour to = treat=20 briefly and, nevertheless, clearly deduce a summary of what is = necessary=20 to be known of it. I may add that I have been requested to do so = by some=20 worthy persons, whom I could not refuse without neglecting my = duty. In=20 order to rid ourselves of all difficulty, it is expedient to = attend to the=20 order which I have determined to follow.

2. THE ORDER TO BE = OBSERVED IN THIS=20 TREATISE.

First, = then, we will=20 explain to what end and for what reason our Lord instituted this = holy=20 sacrament.
Secondly, What = fruit and=20 utility we receive from it, when it will likewise be shown how the = body of=20 Jesus Christ is given to us.
Thirdly, What is the legitimate use = of it.=20
Fourthly, We will detail = the errors=20 and superstitions with which it has been contaminated, when it = will be=20 shown how the servants of God ought to differ from the Papists. =
Lastly, We will mention what has = been the=20 source of the discussion which has been so keenly carried on, even = among=20 those who have, in our time, brought back the light of the gospel, = and=20 employed themselves in rightly edifying the Church in sound = doctrine.

3. AT BAPTISM GOD = RECEIVES US INTO=20 HIS CHURCH
AS MEMBERS OF HIS FAMILY.

In regard to the first article=97Since it has = pleased our=20 good God to receive us by baptism into his Church, which is his = house,=20 which he desires to maintain and govern, and since he has received = us to=20 keep us not merely as domestics, but as his own children, it = remains that,=20 in order to do the office of a good father, he nourish and provide = us with=20 every thing necessary for our life. In regard to corporal = nourishment, as=20 it is common to all, and the bad share in it as well as the good, = it is=20 not peculiar to his family. It is very true that we have an = evidence of=20 his paternal goodness in maintaining our bodies, seeing that we = partake in=20 all the good things which he gives us with his blessing. But as = the life=20 into which he has begotten us again is spiritual, so must the = food, in=20 order to preserve and strengthen us, be spiritual also. For we = should=20 understand, that not only has he called us one day to possess his = heavenly=20 inheritance, but that by hope he has already in some measure = installed us=20 in possession; that not only has he promised us life, but already=20 transported us into it, delivering us from death, when by adopting = us as=20 his children, he begot us again by immortal seed, namely, his word = imprinted on our hearts by the Holy Spirit.

4. THE VIRTUE AND = OFFICE OF THE=20 WORD OF GOD
IN REGARD TO OUR SOULS.

To maintain us in this spiritual life, the = thing=20 requisite is not to feed our bodies with fading and corruptible = food, but=20 to nourish our souls on the best and most precious diet. Now all = Scripture=20 tells us, that the spiritual food by which our souls are = maintained is=20 that same word by which the Lord has regenerated us; but it = frequently=20 adds the reason, viz., that in it Jesus Christ, our only life, is = given=20 and administered to us. For we must not imagine that there is life = any=20 where than in God. But just as God has placed all fulness of life = in=20 Jesus, in order to communicate it to us by his means, so he = ordained his=20 word as the instrument by which Jesus Christ, with all his graces, = is=20 dispensed to us. Still it always remains true, that our souls have = no=20 other pasture than Jesus Christ. Our heavenly Father, therefore, = in his=20 care to nourish us, gives us no other, but rather recommends us to = take=20 our fill there, as a refreshment amply sufficient, with which we = cannot=20 dispense, and beyond which no other can be found.

5. JESUS CHRIST THE = ONLY SPIRITUAL=20 NOURISHMENT OF OUR SOULS.

We have already seen that Jesus Christ is the = only food=20 by which our souls are nourished; but as it is distributed to us = by the=20 word of the Lord, which lie has appointed an instrument for that = purpose,=20 that word is also called bread and water. Now what is said of the = word=20 applies as well to the sacrament of the Supper, by means of which = the Lord=20 leads us to communion with Jesus Christ. For seeing we are so weak = that we=20 cannot receive him with true heartfelt trust, when he is presented = to us=20 by simple doctrine and preaching, the Father of mercy, disdaining = not to=20 condescend in this matter to our infirmity, has been pleased to = add to his=20 word a visible sign, by which he might represent the substance of = his=20 promises, to confirm and fortify us by delivering us from all = doubt and=20 uncertainty. Since, then, there is something so mysterious and=20 incomprehensible in saying that we have communion with the body = and the=20 blood of Jesus Christ, and we on our part are so rude and gross = that we=20 cannot understand the least things of God, it was of importance = that we=20 should be given to understand it as far as our capacity could = admit.

6. THE CAUSE WHY OUR = LORD=20 INSTITUTED THE SUPPER.

Our Lord, therefore, instituted the Supper, = first, in=20 order to sign and seal in our consciences the promises contained = in his=20 gospel concerning our being made partakers of his body and blood, = and to=20 give us certainty and assurance that therein lies our trio = spiritual=20 nourishment, and that having such an earnest, we may entertain a = right=20 reliance on salvation. Secondly, in order to exercise us in = recognising=20 his great goodness toward us, and thus lead us to laud and magnify = him=20 more fully. Thirdly, in order to exhort us to all holiness and = innocence,=20 inasmuch as we are members of Jesus Christ; and specially to = exhort us to=20 union and brotherly charity, as we are expressly commanded. When = we shall=20 have well considered these three reasons, to which the Lord had = respect in=20 ordaining his Supper, we shall be able to understand, both what = benefit=20 accrues to us from it, and what is our duty in order to use it.=20 properly.

7. THE MEANS=20 OF KNOWING THE GREAT BENEFIT OF THE=20 SUPPER.

It is now time to come to the second point, = viz., to show=20 how the Lord's Supper is profitable to us, provided we use it = profitably.=20 Now we shall know its utility by reflecting on the indigence which = it is=20 meant to succour. We must necessarily be under great trouble and = torment=20 of conscience, when we consider who we are, and examine what iS in = us. For=20 not one of us can find one particle of righteousness in himself, = but on=20 the contrary we are all full of sins and iniquities, so much so = that no=20 other party is required to accuse us than our own conscience, no = other=20 judge to condemn us. It follows that the wrath of God is kindled = against=20 us, and that none can escape eternal death. If we are not asleep = and=20 stupified, this horrible thought must be a kind of perpetual hell = to vex=20 and torment us. For the judgment of God cannot come into our = remembrance=20 without letting us see that our condemnation follows as a = consequence.

8. THE MISERY OF=20 MAN.

We are then already in the gulf, if God does = not in mercy=20 draw us out of it. Moreover, what hope of resurrection can we have = while=20 considering our flesh, which is only rottenness and corruption? = Thus in=20 regard to the soul, as well as the body, we are more than = miserable if we=20 remain within ourselves, and this misery cannot but produce great = sadness=20 and anguish of soul. Now our heavenly Father, to succour us in = this, gives=20 us the Supper as a mirror, in which we may contemplate our Lord = Jesus=20 Christ, crucified to take away our faults and offences, and raised = again=20 to deliver us from corruption and death, restoring us to a = celestial=20 immortality.

9. THE SUPPER INVITES = US TO THE=20 PROMISES OF SALVATION.

Here, then, is the singular consolation which = we derive=20 from the Supper. It directs and leads us to the cross of Jesus = Christ and=20 to his resurrection, to certify us that whatever iniquity there = may be in=20 us, the Lord nevertheless recognises and accepts us as = righteous=97whatever=20 materials of death may be in us, he nevertheless gives us life=97 = whatever=20 misery. may be in us, he nevertheless fills us with all felicity. = Or to=20 explain the matter more simply=97as in ourselves we are devoid of = all good,=20 and have not one particle of what might help to procure salvation, = the=20 Supper is an attestation that, having been made partakers of the = death and=20 passion of Jesus Christ, we have every thing that is useful and = salutary=20 to us.

10. ALL THE TREASURES = OF SPIRITUAL=20 GRACE
PRESENTED IN THE SUPPER.

We can therefore say, that in it the Lord = displays to us=20 all the treasures of his spiritual grace, inasmuch as he = associates us in=20 all the blessings and riches of our Lord Jesus. Let us recollect, = then,=20 that the Supper is given us as a mirror in which we may = contemplate Jesus=20 Christ crucified in order to deliver us from condemnation, and = raised=20 again in. order to procure for us righteousness and eternal life. = It is=20 indeed true that this same grace is offered us by the gospel, yet = as in=20 the Supper we have more ample certainty, and fuller enjoyment of = it, with=20 good cause do we recognise this fruit as coming from it.

11. JESUS CHRIST IS THE = SUBSTANCE=20 OF THE SACRAMENTS.

But as the blessings of Jesus Christ do not = belong to us=20 at all, unless he be previously ours, it is necessary, first of = all, that=20 he be given us in the Supper, in order that the things which we = have=20 mentioned may be truly accomplished in us. For this reason I am = wont to=20 say, that the substance of the sacraments is the Lord Jesus, and = the=20 efficacy of them the graces and blessings which we have by his = means. Now=20 the efficacy of the Supper is to confirm to us the reconciliation = which we=20 have with God through our Saviour's death and passion; the washing = of our=20 souls which we have in the shedding of his blood; the = righteousness which=20 we have in his obedience; in short, the hope of salvation which we = have in=20 all' that he has done for us. It is necessary, then, that the = substance=20 should be conjoined with these, otherwise nothing would be firm or = certain. Hence we conclude that two things are presented to us in = the=20 Supper, viz., Jesus Christ as the source and substance of all = good; and,=20 secondly, the fruit and efficacy of his death and passion. This is = implied=20 in the words which were used. For after commanding us to eat his = body and=20 drink his blood, he adds that his body was delivered for us, and = his blood=20 shed for the remission of our sins. Hereby he intimates, first, = that we=20 ought not simply to communicate in his body and blood, without any = other=20 consideration, but in order to receive the fruit derived to us = from his=20 death and passion; secondly, that we can attain the enjoyment of = such=20 fruit only by participating in his body and blood, from which it = is=20 derived.

12. HOW THE BREAD IS = CALLED THE=20 BODY,
AND THE WINE THE BLOOD OF CHRIST.

We begin now to enter on the question so much = debated,=20 both anciently and at the present time=97how we are to understand = the words=20 in which the `bread is called the body of Christ, and the wine his = blood.=20 This may be disposed of without much difficulty, if we carefully = observe=20 the principle which I lately laid down, viz., that all the benefit = which=20 we should seek in the Supper is annihilated if Jesus Christ be not = there=20 given to us as the substance and foundation of all. That being = fixed, we=20 will confess, without doubt, that to deny that a true = communication of=20 Jesus Christ is presented to us in the Supper, is to render this = holy=20 sacrament frivolous and useless=97an execrable blasphemy unfit to = be=20 listened to.

13. WHAT IS REQUISITE = IN ORDER TO=20 LIVE IN JESUS CHRIST.

Moreover, if the reason for communicating with = Jesus=20 Christ is to have part and portion in all the graces which he = purchased=20 for us by his death, the thing requisite must be not only to be = partakers=20 of his Spirit, but also to participate in his humanity, in which = he=20 rendered all obedience to God his Father, in order to satisfy our = debts,=20 although, properly speaking, the one cannot be without the other; = for when=20 he gives himself to us, it is in order that we may possess him = entirely.=20 Hence, as it is said that his Spirit is our life, so he himself, = with his=20 own lips, declares that his flesh is meat indeed, and his blood = drink=20 indeed. (John vi. 55.) = If these=20 words are not to go for nothing, it follows that in order to have = our life=20 in Christ our souls must feed on his body and blood as their = proper food.=20 This, then, is expressly attested in the Supper, when of the bread = it is=20 said to us that we are to take it and eat it, and that it is his = body, and=20 of the cup that we are to drink it, and that it is his blood. This = is=20 expressly spoken of the body and blood, in order that we may learn = to seek=20 there the substance of our spiritual life.

14. HOW THE BREAD AND = WINE ARE THE=20 BODY OF JESUS CHRIST.

Now, if it be asked whether the bread is the = body of=20 Christ and the wine his blood, we answer, that the bread and the = wine are=20 visible signs, which represent to us the body and blood, but that = this=20 name and title of body and blood is given to them because they are = as it=20 were instruments by which the Lord distributes them to us. This = form and=20 manner of speaking is very appropriate. For as the communion which = we have=20 with the body of Christ is a thing incomprehensible, not only to = the eye=20 but to our natural sense, it is there visibly demonstrated to us. = Of this=20 we have a striking example in an analogous case. Our Lord, wishing = to give=20 a visible appearance to his Spirit at the baptism of Christ, = presented him=20 under the form of a dove. St. John the Baptist, narrating the = fact, says,=20 that he saw the Spirit of God descending. If we look more closely, = we=20 shall find that he saw nothing but the dove, in respect that the = Holy=20 Spirit is in his essence invisible. Still, knowing that this = vision was=20 not an empty phantom, but a sure sign of the presence of the Holy = Spirit,=20 he doubts not to say that he saw it, (John i. 32,) because it was=20 represented to him according to his capacity.

16. THE SACRAMENT IS = REPRESENTED BY=20 VISIBLE SIGNS.

Thus it is with the communion which we have in. = the body=20 and blood of the Lord Jesus. It is a spiritual mystery which can = neither=20 be seen by the eye nor comprehended by the human understanding. It = is=20 therefore figured to us by visible signs, according as our = weakness=20 requires, in such manner, nevertheless, that it is not a bare = figure but=20 is combined with the reality and substance. It is with good reason = then=20 that the bread is called the body, since it not only represents = but also=20 presents it to us. Hence we indeed infer that the name of the body = of=20 Jesus Christ is transferred to the bread, inasmuch as it is the = sacrament=20 and figure of it. But we likewise add, that the sacraments of the = Lord=20 should not and cannot be at all separated from their reality and=20 substance. To distinguish, in order to guard against confounding = them, is=20 not only good and reasonable, but altogether necessary; but to = divide=20 them, so as to make the one exist without the other, is = absurd.

16. THE PROPER BODY AND = BLOOD OF=20 JESUS CHRIST
RECEIVED ONLY BY FAITH.

Hence when we see the visible sign we must = consider what=20 it represents, and by whom it has been given us. The bread is = given us to=20 figure the body of Jesus Christ, with command to eat it, and it is = given=20 us of God, who is certain and immutable truth. If God cannot = deceive or=20 lie, it follows that it accomplishes all which it signifies. We = must then=20 truly receive in the Supper the body and blood of Jesus Christ, = since the=20 Lord there represents to us the communion of both. Were it = otherwise, what=20 could be meant by saying, that we eat the bread and drink the wine = as a=20 sign that his body is our meat and his blood our drink? If he = gaveus only=20 bread and wine, leaving the spiritual reality behind, would it not = be=20 under false colours that this ordinance' had been instituted?

17. THE INTERNAL = SUBSTANCE IS=20 CONJOINED
WITH THE VISIBLE SIGNS.

We must confess, then, that if the = representation which=20 God gives us in the Supper is true, the internal substance of the=20 sacrament is conjoined with the visible signs; and as the bread is = distributed to us by the hand, so the body of Christ is = communicated to us=20 in order that we may be made partakers of it. Though there should = be=20 nothing more, we have good cause to be satisfied, when we = understand that=20 Jesus Christ gives us in the Supper the proper substance of his = body and=20 blood, in order that we may possess it fully, and possessing it = have part=20 in all his blessings. For seeing we have him, all the riches of = God which=20 are comprehended in him are exhibited to us, in order that they = may be=20 ours. Thus, as a brief definition of this utility of the Supper, = we may=20 say, that Jesus Christ is there offered to us in order that we may = possess=20 him, and in him all the fulness of grace which we can desire, and = that=20 herein we have a good aid to confirm our consciences in the faith = which we=20 ought to have in him.

18. IN THE SUPPER WE = ARE REMINDED=20
OF OUR DUTY TOWARDS GOD.

The second benefit of the Supper is, that it = admonishes=20 and incites us more strongly to recognise the blessings which we = have=20 received, and receive daily from the Lord Jesus, in order that we = may=20 ascribe to him the praise which is due. For in ourselves we are so = negligent that we rarely think of the goodness of God, if he do = not arouse=20 us from our indolence, and urge us to our duty. Now there cannot = be a spur=20 which can pierce us more to the quick than when he makes us, so to = speak,=20 see with the eye, touch with the hand, and distinctly perceive = this=20 inestimable blessing of feeding on his own substance. This he = means to=20 intimate when he commands us to show forth his death till he come. = (1 Cor.=20 xi. 26.) If it is then so essential to salvation not to overlook = the gifts=20 which God has given us, but diligently to keep them in mind, and = extol=20 them to others for mutual edification; we see another singular = advantage=20 of the Supper in this, that it draws us off from ingratitude, and = allows=20 us not to forget the benefit which our Lord Jesus bestowed upon us = in=20 dying for us, but induces us to render him thanks, and, as it = were,=20 publicly protest how much we are indebted to him.

19. THE = SACRAMENT A STRONG=20 INDUCEMENT TO
HOLY LIVING AND BROTHERLY LOVE.

The third advantage of the Sacrament consists = in=20 furnishing a most powerful incitement to live holily, and = especially=20 observe charity and brotherly love toward all. For seeing we have = been=20 made members of Jesus Christ, being incorporated into him, and = united with=20 him as our head, it is most reasonable that we should become = conformable=20 to him in purity and innocence, and especially that we should = cultivate=20 charity and concord together as becomes members of the same body. = But to=20 understand this advantage properly, we must not suppose that our = Lord=20 warns, incites, and inflames our hearts by the external sign = merely; for=20 the principal point is, that he operates in us inwardly by his = Holy=20 Spirit, in order to give efficacy to his ordinance, which he has = destined=20 for that purpose, as an instrument by which he wishes to do his = work in=20 us. Wherefore, inasmuch as the virtue of the Holy Spirit is = conjoined with=20 the sacraments when we duly receive them, we have reason to hope = they will=20 prove a good mean and aid to make us grow and advance in holiness = of life,=20 and specially in charity.

20. WHAT IT IS TO = POLLUTE THE HOLY=20 SUPPER.
=97THE GREAT GUILT OF SO DOING.

Let us come to the third point which we = proposed at the=20 commencement of this treatise, viz., the legitimate use, which = consists in=20 reverently observing our Lord's institution. Whoever approaches = the=20 sacrament with contempt or indifference, not caring much about = following=20 when the Lord calls him, perversely abuses, and in abusing = pollutes it.=20 Now to pollute and contaminate what God has so highly sanctified, = is=20 intolerable blasphemy. Not without cause then does St. Paul = denounce such=20 heavy condemnation on all who take it unworthily. (1 Cor. xi. 29.) = For if=20 there is nothing in heaven nor on earth of greater price and = dignity than=20 the body and blood of the Lord, it is no slight fault to take it=20 inconsiderately and without being well prepared. Hence he exhorts = us to=20 examine ourselves carefully, in order to make the proper use of = it. When=20 we understand what this examination should be, we shall know the = use after=20 which we are inquiring.

21. THE MANNER OF = EXAMINING=20 OURSELVES.

Here it is necessary to be well on our guard. = For as we=20 cannot be too diligent in examining ourselves as the Lord enjoins, = so, on=20 the other hand, sophistical doctors have brought poor consciences = into=20 perilous perplexity, or rather into a horrible Gehenna, requiring = I know=20 not what examination, which it is not possible for any man to = make. To rid=20 ourselves of all these perplexities, we must reduce the whole, as = I have=20 already said, to the ordinance of the Lord, as the rule which, if = we=20 follow it, will not allow us to err. In following it, we have to = examine=20 whether we have true repentance in ourselves, and true faith in = our Lord=20 Jesus Christ. These two things are so conjoined, that the one = cannot=20 subsist without the other.

22. TO PARTICIPATE IN = THE BLESSINGS=20 OF CHRIST,
WE MUST RENOUNCE ALL THAT IS OUR OWN.

If we consider our life to be placed in Christ, = we must=20 acknowledge that we are dead in ourselves. If we seek our strength = in him,=20 we must understand that in ourselves we are weak. If we think that = all our=20 felicity is in his grace, we must understand how miserable we are = without=20 it. If we have our rest in him, we must feel within ourselves only = disquietude and torment. Now such feelings cannot exist, without=20 producing, first, dissatisfaction with our whole life; secondly, = anxiety=20 and fear; lastly, a desire and love of righteousness. For he who = knows the=20 turpitude of his sin and the wretchedness of his state and = condition while=20 alienated from God, is so ashamed that he is constrained to be=20 dissatisfied with himself, to condemn himself, to sigh and groan = in great=20 sadness. Moreover, the justice of God immediately presents itself = and=20 oppresses the wretched conscience with keen anguish, from not = seeing any=20 means of escape, or having any thing to answer in defence. When = under such=20 a conviction of our misery we get a taste of the goodness of God, = it is=20 then we would wish to regulate our conduct by his will, and = renounce all=20 our bygone life, in order to be made new creatures in him.

23. THE REQUISITES OF = WORTHY=20 COMMUNION.

Hence if we would worthily communicate in the = Lord's=20 Supper, we must with firm heartfelt reliance regard the Lord Jesus = as our=20 only righteousness, life, and salvation, receiving and accepting = the=20 promises which are given us by him as sure and certain, and = renouncing all=20 other confidence, so that distrusting ourselves and all creatures, = we may=20 rest fully in him, and be contented with his grace alone. Now as = that=20 cannot be until we know how necessary it is that he come to our = aid, it is=20 of importance to have a deep-seated conviction of our own misery, = which=20 will make us hunger and thirst after him. And, in fact, what = mockery would=20 it be to go in search of food when we have no appetite? Now to = have a good=20 appetite it is not enough that the stomach be empty, it must also = be in=20 good order and capable of receiving its food. Hence it follows = that our=20 souls must pressed with famine and have a desire and ardent = longing to be=20 fed, in order to find their proper nourishment in the Lord's = Supper.

24. SELF-DENIAL=20 NECESSARY.

Moreover, it is to be observed that we cannot = desire=20 Jesus Christ without aspiring to the righteousness of God, which = consists=20 in renouncing ourselves and obeying his will. For it is = preposterous to=20 pretend that we are of the body of Christ, while abandoning = ourselves to=20 all licentiousness, and leading a dissolute life. Since in Christ = is=20 nought but chastity, benignity, sobriety, truth, humility, and = such like=20 virtues, if we would be his members, all uncleanness, = intemperance,=20 falsehood, pride, and similar vices must be put from us. For we = cannot=20 intermingle these things with him without offering him great = dishonour and=20 insult. We ought always to remember that there is no more = agreement=20 between him and iniquity than between light and darkness. If we = would come=20 then to true repentance, we must endeavour to make our whole life=20 conformable to the example of Jesus Christ.

25. CHARITY ESPECIALLY=20 NECESSARY.

And while this must be general in every part of = our life,=20 it must be specially so in respect of charity, which is, above all = other=20 virtues, recommended to us in this sacrament: for which reason it = is=20 called the bond of charity. For as the bread which is there = sanctified for=20 the common use of all is composed of several grains so mixed = together that=20 they cannot be distinguished from each other, so ought we to be = united=20 together in indissoluble friendship. Moreover, we all receive = there one=20 body of Christ. If then we have strife and discord among = ourselves, it is=20 not owing to us that Christ Jesus is not rent in pieces, and we = are=20 therefore guilty of sacrilege, as if we had done it. We must not, = then, on=20 any' account, presume to approach if we bear hatred or rancour = against any=20 man living, and especially any Christian who is in the unity of = the=20 Church. In order fully to comply with our Lord's injunction, there = is=20 another disposition which we must bring. It is to confess with the = mouth=20 and testify how much we are indebted to our Saviour, and return = him=20 thanks, not only that his name may be glorified in us, but also to = edify=20 others, and instruct them, by our example, what they ought to = do.

26. ALL MEN IMPERFECT = AND=20 BLAMEWORTHY

But as not a man `will be found upon the earth = who has=20 made such progress in faith and holiness, as not to be still very=20 defective in both, there might be a danger that several good = consciences=20 `might be troubled by what has been said, did we not obviate it = `by=20 tempering the injunctions which we have given in regard both to = faith and=20 repentance. It is a perilous mode of teaching which some adopt, = when they=20 require perfect reliance of heart and perfect penitence, and = exclude all=20 who have them not. For in so doing they exclude all without = excepting one.=20 Where is the man who can boast that he is not stained by some spot = of=20 distrust? that he is not subject to some vice or infirmity? = Assuredly the=20 faith which the children of God have is such that they have ever = occasion=20 to pray,=97Lord, help our unbelief. For it is a malady so rooted = in our=20 nature, that we are never completely cured until we are delivered = from the=20 prison of the body. Moreover, the purity of life in which they = walk is=20 only such that they have occasion daily to pray, as well for = remission of=20 sins as for grace to make greater progress. Although some are more = and=20 others less imperfect, still there is none who does not fail in = many=20 respects. Hence the Supper would be not only useless, but = pernicious to=20 all, if it were necessary to bring a faith or integrity, as to = which there=20 would be nothing to gainsay. This would be contrary to the = intention of=20 our Lord, as there is nothing which he has given to his Church = that is=20 more salutary.

27. IMPERFECTION MUST = NOT MAKE US=20 CEASE
TO HOPE FOR SALVATION.

Therefore, although we feel our faith to be = imperfect,=20 and our conscience not so pure that it does not accuse us of many = vices,=20 that ought not to hinder us from presenting ourselves at the = Lord's holy=20 table, provided that amid this infirmity we feel in our heart that = without=20 hypocrisy and dissimulation we hope for salvation in Christ, and = desire to=20 live according to the rule of the gospel. I say expressly, = provided there=20 be no hypocrisy. For there are many who deceive themselves by vain = flattery, making themselves believe that it is enough if they = condemn=20 their vices, though they continue to persist in them, or rather, = if they=20 give them up for a time, to return to them immediately after. True = repentance is firm and constant, and makes us war with the evil = that is in=20 us, not for a day or a week, but without end and without = intermission.

28. THE IMPERFECTIONS = OF BELIEVERS=20 SHOULD RATHER
INCLINE THEM TO USE THE SUPPER.

When we feel within ourselves a strong dislike = and hatred=20 of all sin, proceeding from the fear of God, and a desire to live = well in=20 order to please our Lord, we are fit to partake of the Supper,=20 notwithstanding of the remains of infirmity which we carry in our = flesh.=20 Nay, if we were not weak, subject to distrust and an imperfect = life, the=20 sacrament would be of no use to us, and it would have been = superfluous to=20 institute it. Seeing, then, it is a remedy which God has given us = to help=20 our weakness, to strengthen our faith, increase our charity, and = advance=20 us in all holiness of life, the use becomes the more necessary the = more we=20 feel pressed by the disease; so far ought that to be from making = us=20 abstain. For if we allege as an excuse for not coming to the = Supper, that=20 we are still weak in faith or integrity of life, it is as if a man = were to=20 excuse himself from taking medicine because he was sick. See then = how the=20 weakness of faith which we feel in our heart, and the = imperfections which=20 are in our life, should admonish us to come to the Supper, as a = special=20 remedy to correct them. Only let us not come devoid of faith and=20 repentance. The former is hidden in, the heart, and therefore = conscience=20 must be its witness before God. The latter is manifested by works, = and=20 must therefore be apparent in our life.

29. TIMES OF USING THE=20 SUPPER.=97PROPRIETY OF
FREQUENT COMMUNION.

As to the time of using it, no certain rule can = be=20 prescribed for all. For there are sometimes special circumstances = which=20 excuse a man for abstaining; and, moreover, we have no express = command to=20 constrain all Christians to use a specified day. However, if we = duly=20 consider the end which our Lord has in view, we shall perceive = that the=20 use should be more frequent than many make it: for the more = infirmity=20 presses, the more necessary is it frequently to have recourse to = what may=20 and will serve to confirm our faith, and advance us in purity of = life;=20 and, therefore, the practice of all well ordered churches should = be to=20 celebrate the Supper frequently, so far as the capacity of the = people will=20 admit. And each individual in his own place should prepare himself = to=20 receive whenever it is administered in the holy assembly, provided = there=20 is not some great impediment which constrains him to abstain. = Although we=20 have no express commandment specifying the time and the day, it = should=20 suffice us to know the intention of our Lord to be, that we should = use it=20 often, if we would fully experience the benefit which accrues from = it.

30. IMPROPRIETY OF = ABSTAINING ON=20 FRIVOLOUS GROUNDS.
=97PRETENDED UNWORTHINESS IN = OURSELVES.

The excuses alleged are very frivolous. Some = say that=20 they do not feel themselves to be worthy, and, under this pretext, = abstain=20 for a whole year. Others, not contented with looking to their own=20 unworthiness, pretend that they cannot communicate with persons = whom they=20 see coming without being duly prepared. Some also think that it is = superfluous to use it frequently, because if we have once received = Jesus=20 Christ, there is no occasion to return so often after to receive = him. I=20 ask the first who make a cloak of their unworthiness, how their = conscience=20 can allow them to remain more than a year in so poor a state, that = they=20 dare not invoke God directly? They will acknowledge that it is = presumption=20 to invoke God as our Father, if we are not members of Jesus = Christ. This=20 we cannot be, without having the reality and substance of the = Supper=20 accomplished in us. Now, if we have the reality, we are by = stronger reason=20 capable of receiving the sign. We see then that he who would = exempt=20 himself from receiving the Supper on account of unworthiness, must = hold=20 himself unfit to pray to God. I mean not to force consciences = which are=20 tormented with certain scruples which suggest themselves, they = scarcely=20 know how, but counsel them to wait till the Lord deliver them. = Likewise,=20 if there is a legitimate cause of hindrance, I deny not that it is = lawful=20 to delay. Only I wish to show that no one ought long to rest = satisfied=20 with abstaining on the ground of unworthiness, seeing that in so = doing he=20 deprives himself of the communion of the Church, in which all our=20 wellbeing consists. Let him rather contend against all the = impediments=20 which the devil throws in his way, and not be excluded from so = great a=20 benefit, and from all the graces consequent thereupon.

31. ABSTAINING BECAUSE = OF PRETENDED=20
UNWORTHINESS IN OTHERS.

The second class have some plausibility. The = argument=20 they use is, that it is not lawful to eat common bread with those = who call=20 themselves brethren, and lead a dissolute life=97 a fortiori, we must = abstain=20 from communicating with them in the Lord's bread, which is = sanctified in=20 order to represent and dispense to us the body of Christ., But the = answer=20 is not very difficult. It is not the office of each individual to = judge=20 and discern, to admit or debar whom he pleases; seeing that this=20 prerogative belongs to all the Church in general, or rather to the = pastor,=20 with the elders, whom he ought to have to assist him in the = government of=20 the Church. St. Paul does not command us to examine others, but = each to=20 examine himself. It is very true that it is our duty to admonish = those=20 whom we see walking disorderly, and if they will not listen to us, = to give=20 notice to the pastor, in order that he may proceed by = ecclesiastical=20 authority. But the proper method of withdrawing from the company = of the=20 wicked, is not to quit the communion of the Church. More-ever, it = will=20 most frequently happen, that sins are not so notorious as to = justify=20 proceeding to excommunication; for though the pastor may in his = heart=20 judge some man to unworthy, he has not the power of pronouncing = him such,=20 and interdicting him from the Supper, if he cannot prove the = unworthiness=20 by an ecclesiastical judgment. In such case we have no other = remedy than=20 to pray God that he would more and more deliver his Church from = all=20 scandals, and wait for the last day, when the chaff will be = completely=20 separated from the good grain.

32. EXCUSE, THAT HAVING = ALREADY=20 RECEIVED CHRIST, IT IS
UNNECESSARY TO RETURN OFTEN TO RECEIVE=20 HIM.

The third class have no semblance of = plausibility. The=20 spiritual bread is not given us to eat our fill of it all at once, = but=20 rather, that having had some taste of its sweetness, we may long = for it=20 the more, and use it when it is offered to us. This we explained = above. So=20 long as we remain in this mortal life, Jesus Christ is never = communicated=20 in such a way as to satiate our souls, but wills to be our = constant=20 nourishment.

33. FOURTH GENERAL = DIVISION.=97ERRORS=20 ON THE SUPPER.

We come to the fourth principal point. The = devil knowing=20 that our Lord has left nothing to his Church more useful than the = holy=20 sacrament, has after his usual manner laboured from the beginning = to=20 contaminate it by errors and superstitions, in order to corrupt = and=20 destroy the benefit of it, and has never ceased to pursue this = course,=20 until he has as it were completely reversed the ordinance of the = Lord, and=20 converted it into falsehood and vanity. My intention is not to = point out=20 at what time each abuse took its rise and at what time it was = augmented;=20 it will be sufficient to notice articulately the errors which the = devil=20 has introduced, and against which we must guard if we would have = the=20 Lord's Supper in its integrity.

34. FIRST = ERROR.

The first error is this=97While the Lord gave = us the Supper=20 that it might be distributed amongst us to testify to us that in=20 communicating in his body we have part in the sacrifice which he = offered=20 on the cross to God his Father, for the expiation and satisfaction = of our=20 sins=97men have out of their own head invented, on the contrary, = that it is=20 a sacrifice by which = we obtain=20 the forgiveness of our sins before God. This is a blasphemy which = it is=20 impossible to bear. For if we do not recognise the death of the = Lord=20 Jesus, and regard it as our only sacrifice by which he has = reconciled us=20 to the Father, effacing all the faults for which we were = accountable to=20 his justice, we destroy its virtue. If we do not acknowledge Jesus = Christ=20 to be the only sacrifice, or, as we commonly call it, priest, by = whose=20 intercession we are restored to the Father's favour, we rob him of = his=20 honour and do him high injustice.

35. THE SACRAMENT NOT A = SACRIFICE.

The opinion that the Supper is a sacrifice = derogates from=20 that of Christ, and must therefore be condemned as devilish. That = it does=20 so derogate is notorious. For how can we reconcile the two things, = that=20 Jesus Christ in dying offered a sacrifice to his Father by which = he has=20 once for all purchased forgiveness and pardon for all our faults, = and that=20 it is every day necessary to sacrifice in order to obtain that = which we=20 ought to seek in his death only? This error was not at first so = extreme,=20 but increased by little and little, until it came to what it now = is. It=20 appears that the ancient fathers called the Supper a sacrifice; = but the=20 reason they give is, because the death of Christ is represented in = it.=20 Hence their view comes to this=97that this name is given it merely = because=20 it is a memorial, of the one sacrifice, at which we ought entirely = to=20 stop. And yet I cannot altogether excuse the custom of the early = Church.=20 By gestures and modes of acting they figured a species of = sacrifice, with=20 a ceremony resembling that which existed under the Old Testament,=20 excepting that instead of a beast they used bread as the host. As = that=20 approaches too near to Judaism, and does not correspond to our = Lord's=20 institution, I approve it not. For under the Old Testament, during = the=20 time of figures, the Lord ordained such ceremonies, until the = sacrifice=20 should be made in the person of his well-beloved Son, which was = the=20 fulfilment of them. Since it was finished, it now only remains for = us to=20 receive the communication of it. It is superfluous, therefore, to = exhibit=20 it any longer under figure.

36. THE BREAD IN THE = SUPPER=20 ORDAINED TO BE EATEN,
NOT SACRIFICED.=97ERRORS OF THE=20 MASS.

And such is the import of the injunction which Jesus Christ has = left.=20 It is not that we are to offer or immolate, but to take and eat = what has=20 been offered and immolated. However, though there was some = weakness in=20 such observance, there was not such impiety as afterwards = supervened. For=20 to the Mass has been wholly transferred what was proper to the = death of=20 Christ, viz., to satisfy God for our sins, and so reconcile us to = him.=20 Moreover, the office of Christ has been transferred to those whom = they=20 name priests, viz., persons to sacrifice to God, and in = sacrificing,=20 intercede to obtain for us grace, and the pardon of our offences. =

37. ATTEMPTED DEFENCE = OF THE=20 SACRIFICE OF THE MASS.

I wish not to keep back the explanations which = the=20 enemies of the truth here offer. They say that the Mass is not a = new=20 sacrificer but only an application of the sacrifice of which we = have=20 spoken. Although they colour their abomination somewhat by so = saying,=20 still it is a mere quibble. For it is not merely said that the = sacrifice=20 of Christ is one, but that it is not to be repeated, because its = efficacy=20 endures for ever. It is not said that Christ once offered himself = to the=20 Father, in order that others might afterwards make the same = oblation, and=20 so apply to us the virtue of his intercession. As to applying to = us the=20 merit of his death, that we may perceive the benefit of it, that = is done=20 not in the way in. which the Popish Church has supposed, but when = we=20 receive the message of the gospel, according as it is testified to = us by=20 the ministers whom God has appointed as his ambassadors, and is = sealed by=20 the sacraments.

38. ERRORS CONNECTED = WITH THE=20 ABOMINATION OF THE MASS.

The common opinion approved by all their = doctors and=20 prelates is, that by hearing Mass, and causing it to be said, they = perform=20 a service meriting grace and righteousness before God. We say, = that to=20 derive benefit from the Supper, it is not necessary to bring any = thing of=20 our own in order to merit what we ask. We have only to receive in = faith=20 the grace which is there presented to. us, and which resides not = in the=20 sacrament, but refers us to the cross of Jesus Christ as = proceeding=20 therefrom. Hence there is nothing more contrary to the true = meaning of the=20 Supper, than to make a sacrifice of it. The effect of so doing is = to lead=20 us off from recognising the death of Christ as the only sacrifice, = whose=20 virtue endures for ever. This being well understood, it will be = apparent=20 that all masses in which there is no such communion as the Lord = enjoined,=20 are only an abomination. The Lord did not order that a single = priest,=20 after making his sacrifice, should keep himself apart, but that = the=20 sacrament should be distributed in the assembly after the manner = of the=20 first Supper, which he made with his apostles. But after this = cursed=20 opinion was forged, out of it, as an abyss, came forth the unhappy = custom=20 by which the people, contenting themselves with being present to = partake=20 in the merit of what is done, abstain from communicating, because = the=20 priest gives out that he offers his host for all, and specially = for those=20 present. I speak not of abuses, which are so absurd, that they = deserve not=20 to be noticed, such as giving each saint his mass, and = transferring what=20 is said of the Lord's Supper to St. William and St. Walter, and = making an=20 ordinary fair of masses, buying and selling them with the other=20 abominations which the word sacrifice has engendered.

39.=20 TRANSUBSTANTIATION.

The second error which the devil has sown to = corrupt this=20 holy ordinance, is in forging and inventing that after the words = are=20 pronounced with an intention to consecrate, the bread is = transubstantiated=20 into the body of Christ, and the wine into his blood. First of = all, this=20 falsehood has no foundation in Scripture, and no countenance from = the=20 Primitive Church, and what is more, cannot be reconciled or = consist with=20 the word of God. When Jesus Christ, pointing to the bread, calls = it his=20 body, is it not a very forced construction to say, that the = substance of=20 the bread is annihilated, and the body of Christ substituted in = its stead?=20 But there is no cause to discuss the thing as a doubtful matter, = seeing=20 the truth is sufficiently clear to refute the absurdity. I leave = out=20 innumerable passages of Scripture and quotations from the Fathers, = in=20 which the sacrament is called bread. I only say that the nature of = the=20 sacrament requires, that the material bread remain as a visible = sign of=20 the body.

40. FROM THE NATURE OF = A SACRAMENT=20 THE SUBSTANCE
OF THE VISIBLE SIGN MUST REMAIN.

It is a general rule in all sacraments that the = signs=20 which we see must have some correspondence with the spiritual = thing which=20 is figured. Thus, as in baptism, we are assured of the internal = washing of=20 our souls when water is given us as an attestation, its property = being to=20 cleanse corporal pollution; so in the Supper, there must be = material bread=20 to testify to us that the body of Christ is our food. For = otherwise how=20 could the mere colour of white give us such, a figure? We thus = clearly see=20 how the whole representation, which the Lord was pleased to give = us in=20 condescension to our weakness, would be lost if the bread did not = truly=20 remain. The words which our Lord uses imply as much as if he had = said:=20 Just as man is supported and maintained in his body by eating = bread, so my=20 flesh is the spiritual nourishment by which souls are vivified. = Moreover,=20 what would become of the other similitude which St. Paul employs? = As=20 several grains of corn are mixed together to form one bread, so = must we=20 together be one, because we partake of one bread. If there were = whiteness=20 only without the substance, would it not be mockery to speak thus? = Therefore we conclude, without doubt, that this transubstantiation = is an=20 invention forged by the devil to corrupt the true nature of the=20 Supper.

41. FALSE = OPINION OF THE=20 BODILY PRESENCE
OF CHRIST IN THE SUPPER.

Out of this fantasy several other follies have = sprung.=20 Would to God they were only follies, and not gross abominations. = They have=20 imagined I know not what local presence and thought, that Jesus = Christ in=20 his divinity and humanity was attached to this whiteness, without = paying=20 regard to all the absurdities which follow from it. Although the = old=20 doctors of Sorbonne dispute more subtilely how the body and blood = are=20 conjoined with the signs, still it cannot be denied that this = opinion has=20 been received by great and small in the Popish Church, and that it = is=20 cruelly maintained in the present day by fire and sword, that = Jesus Christ=20 is contained under these signs, and that there we must seek him. = Now to=20 maintain that, it must be confessed either that the body of Christ = is=20 without limit, or that it may be in different places. In saying = this we=20 are brought at last to the point, that it is a mere phantom. To = wish then=20 to establish such a presence as is to enclose the body within the = sign, or=20 to be joined to it locally, is not only a reverie, but a damnable = error,=20 derogatory to the glory of Christ, and destructive of what we = ought to=20 hold in regard to his human nature. For Scripture everywhere = teaches us,'=20 that as the Lord on earth took our humanity, so he has exalted it = to=20 heaven, withdrawing it from mortal condition, but not changing its = nature.

42. THE BODY OF OUR = SAVIOUR IN=20 HEAVEN THE SAME
AS THAT WHICH HE HAD ON EARTH.

We have two things to consider when we speak of = our=20 Lord's humanity. We must neither destroy the reality of the = nature, nor=20 derogate in any respect from his state of glory. To do so we must = always=20 raise our thoughts on high, and there seek our Redeemer. For if we = would=20 place him under the corruptible elements of this world, besides = subverting=20 what Scripture tells us in regard to his human nature, we = annihilate the=20 glory of his ascension. As several others have treated this = subject at=20 large, I refrain from going farther. I only wished to observe, in = passing,=20 that to fancy Jesus Christ enclosed under the bread and wine, or = so to=20 conjoin him with it as to amuse our understanding there without = looking up=20 to heaven, is a diabolical reverie. We will touch on this in = another=20 place.

43. OTHER ABUSES = ARISING OUT OF AN=20
IMAGINARY BODILY PRESENCE.

This perverse opinion, after it was once = received,=20 engendered numerous other superstitions. First of all comes that = carnal=20 adoration which is mere idolatry. For to prostrate ourselves = before the=20 bread of the Supper, and worship Jesus Christ as if he were = contained in=20 it, is to make an idol of it rather than a sacrament. The command = given us=20 is not to adore, but to take and eat. That, therefore, ought not = to have=20 been presumptuously attempted. Moreover, the practice always = observed by=20 the early Church, when about to celebrate the Supper, was solemnly = to=20 exhort the people to raise their hearts on high, to intimate, that = if we=20 would adore Christ aright, we must not stop at the visible sign. = But there=20 is no need to contend long on this point when the presence and = conjunction=20 of the reality with the sign (of which we have spoken, and will = again=20 speak) is well understood. From the same source have proceeded = other=20 superstitious practices, as carrying the sacrament in procession = through=20 the streets once a year; at another time making a tabernacle for = it, and=20 keeping it to the year's end in a cupboard to amuse the people = with it, as=20 if it were a god. As all that has not only been invented without = authority=20 from the word of God, but is also directly opposed to the = institution of=20 the Supper, it ought to be rejected by Christians.

44. REASON WHY THE = PAPISTS=20 COMMUNICATE ONLY ONCE A YEAR.

We have shown the origin of the calamity which = befell the=20 Popish Church=97I mean that of abstaining from communicating in = the Supper=20 for the whole period of a year. It is because they regard the = Supper as a=20 sacrifice which is offered by one in the name of all. But even = while thus=20 used only once a year, it is sadly wasted and as it were torn to = pieces.=20 For instead of distributing the sacrament of blood to the people, = as our=20 Lord's command bears, they are made to believe that they ought to = be=20 contented with the other half Thus poor believers are defrauded of = the=20 gift which the Lord Jesus had given them. For if it is no small = benefit to=20 have communion in the blood of the Lord as our nourishment, it is = great=20 cruelty to. rob those of it to whom it belongs. En this we may see = with=20 what boldness and audacity the Pope has tyrannized over the Church = after=20 he had once usurped domination.

45. THE POPE HAS MADE = EXCEPTIONS TO=20 THE GENERAL RULES
LAID DOWN BY OUR LORD.

Our Lord having commanded his disciples to eat = the bread=20 sanctified in his body, when he comes to the cup, does not say = simply,=20 =93drink,=94 but he adds expressly, that all are to drink. Would = we have any=20 thing clearer than this? He says that we are to eat the bread = without=20 using an universal term. He says that we are all to drink of the cup. = Whence this=20 difference, but just that he was pleased by anticipation to meet = this=20 wickedness of the devil? And yet such is the pride of the Pope = that he=20 dares to say, Let not all drink. And to show that he is wiser than = God, he=20 alleges it to be very reasonable that the priest should have some=20 privilege beyond the people, in honour of the sacerdotal dignity; = as if=20 our Lord had not duly considered what distinction should be made = between=20 them. Moreover, he objects dangers which might happen if the cup = were=20 given in common to all. Some drop of it might occasionally be = spilt; as if=20 our Lord had not foreseen that. Is not this to accuse God quite = openly of=20 having confounded the order which he ought to have observed, and = exposed=20 his people to danger without cause?

46. FRIVOLOUS REASONS = FOR=20 WITHHOLDING THE CUP.

To show that there is no great inconvenience in = this=20 change, they argue, that under one species the whole is comprised, = inasmuch as the body cannot be separated from the blood: as if our = Lord=20 had without reason distinguished the one from the other. For if we = can=20 leave one of the parts behind as superfluous, what folly must it = have been=20 to recommend them separately. Some of his supporters, seeing that = it was=20 impudence to maintain this abomination, have wished to give it a = different=20 colour, viz., that Jesus Christ, in instituting, spoke only to his = apostles whom he had raised to the sacerdotal order. But how will = they=20 answer what St. Paul said, when he delivered to all the people = what he had=20 received of the Lord=97that each should eat of this bread and = drink of this=20 cup? Besides, who told them that our Lord gave the Supper to his = apostles=20 as priests? The words import the opposite, when he commands them = to do=20 after his example. (Luke xxii. 19.) Therefore lie delivers the = rule which=20 he wishes to be always observed in his Church; and so it was = anciently=20 observed until Antichrist, having gained the upper hand, openly = raised his=20 horns against God and his truth to destroy it totally. We see then = that it=20 is an intolerable perversion thus to divide and rend the = sacrament,=20 separating the parts which God has joined.

47. THE BUFFOONERY OF = THE POPE IN=20 REGARD TO THE SUPPER.

To get to an end, we shall embrace under one = head what=20 might otherwise have been considered separately. This head is, = that the=20 devil has introduced the fashion of celebrating the Supper without = any=20 doctrine, and for doctrine has substituted ceremonies partly inept = and of=20 no utility, and partly dangerous, having proved the cause of much=20 mischief. To such an extent has this been done, that the Mass, = which in=20 the Popish Church is held to be the Supper, is, when well = explained,=20 nothing but pure apishness and buffoonery. I call it apishness, = because=20 they there counterfeit the Lord's Supper without reason, just as = an ape at=20 random and without discernment imitates what he sees done.

48. THE WORD OUGHT = ALWAYS TO=20 ACCOMPANY THE SACRAMENTS.

The principal thing recommended by our Lord is = to=20 celebrate the ordinance with true understanding. From this it = follows that=20 the essential part lies in the doctrine. This being taken away, it = is only=20 a frigid unavailing ceremony. This is not only shown by Scripture, = but=20 attested by the canons of the Pope, (Can. Detrahe. i. 4,1,) in a = passage=20 quoted from St. Augustine, (Tract 80, in Joan.) in which he = asks=97 =93What is the water of baptism = without the=20 word but just a corruptible element? The word (he immediately = adds) not as=20 pronounced, but as understood.=94 By this he means, that the = sacraments=20 derive their virtue from the word when it is preached = intelligibly.=20 Without this they deserve not the name of sacraments. Now so far = is there=20 from being any intelligible doctrine in the Mass, that, on the = contrary,=20 the whole mystery is considered spoiled if every thing be not said = and=20 done in whispers, so that nothing is understood. Hence their = consecration=20 is only a species of sorcery, seeing that by muttering and = gesticulating=20 like sorcerers, they think to constrain Jesus to come down into = their=20 hands. We thus see how the Mass, being thus arranged, is an = evident=20 profanation of the Supper of Christ, rather than an observance of = it, as=20 the proper and principal substance of the Supper is wanting, viz., = full=20 explanation of the ordinance and clear statement of the promises, = instead=20 of the priest standing apart and muttering to himself without = sense or=20 reason. I call it buffoonery, also, because of mimicry and' = gestures,=20 better adapted to a farce than to such an ordinance as the sacred = Supper=20 of our Lord.

49. THE=20 CEREMONIES OF THE ANCIENT LAW, WHY APPOINTED.
=97THOSE OF THE = PAPISTS=20 CENSURABLE.

It is true, indeed, that the sacrifices under = the Old=20 Testament were performed with many ornaments and ceremonies, but = because=20 there was a good meaning under them, and the whole was proper to = instruct=20 and exercise the people in piety, they are very far from being = like those=20 which are now used, and serve no purpose but to amuse the people = without=20 doing them any good. As these gentry allege the example of the Old = Testament in defence of their ceremonies, we have to observe what=20 difference there is between what they do, and what God commanded = the=20 people of Israel. Were there only this single point, that what was = then=20 observed was founded on the commandment of the Lord, whereas all = those=20 frivolities have no foundation, even then the difference would be = large.=20 But we have much more to censure in them.

50. THE JEWISH = CEREMONIES HAVING=20 SERVED THEIR PURPOSE,
THE IMITATION OF THEM = ABSURD.

With good cause our Lord ordained the Jewish = form for a=20 time, intending that it should one day come to an end and be = abrogated.=20 Not having then given such clearness of doctrine, he was pleased = that the=20 people should be more exercised in figures to compensate for the = defect.=20 But since Jesus Christ has been manifested in the flesh, doctrine = having=20 been much more clearly delivered, ceremonies have diminished. As = we have=20 now the body, we should leave off shadows. To return to the = ceremonies=20 which are abolished, is to repair the vail of the temple which = Jesus=20 Christ rent by his death, and so far obscure the brightness of his = gospel.=20 Hence we see, that such .a multitude of ceremonies in the Mass is = a form=20 of Judaism quite contrary to Christianity. I mean not to condemn = the=20 ceremonies which are subservient to decency and public order, and = increase=20 the reverence for the sacrament, provided they are sober and = suitable. But=20 such an abyss without end or limit is not at all tolerable, seeing = that it=20 has engendered a thousand superstitions, and has in a manner = stupified the=20 people without yielding any edification.

51. THE DEATH AND = PASSION OF OUR=20 LORD
THE PERFECT AND ONLY SACRIFICE.

Hence also we see how those to whom God has = given the=20 knowledge of his truth should differ from the Papists. First, they = cannot=20 doubt that it is abominable blasphemy to regard the Mass as a = sacrifice by=20 which the forgiveness of sins is purchased for us; or rather, that = the=20 priest is a kind of mediator to apply the merit of Christ's = passion and=20 death to those who purchase his mass, or are present at it, or = feel=20 devotion for it. On the contrary, they must hold decidedly that = the death=20 and suffering of the Lord is the only sacrifice by which the anger = of God=20 has been satisfied, and eternal righteousness procured for us; = and,=20 likewise, that the Lord Jesus has entered into the heavenly = sanctuary in=20 order to appear there for us, and intercede in virtue of his = sacrifice.=20 Moreover, they will readily grant, that the benefit of his death = is=20 communicated to us in the Supper, not by the merit of the act, but = because=20 of the promises which are given us, provided we receive them in = faith.=20 Secondly, they should on no account grant that the bread is=20 transubstantiated into the body of Jesus Christ, nor the wine into = his=20 blood, but should persist in holding that the visible signs retain = their=20 true substance, in order to represent the spiritual reality of = which we=20 have spoken. Thirdly, they ought also to hold for certain, that = the Lord=20 gives us in the Supper that which he signifies by it, and, = consequently,=20 that we truly receive the. body and blood of Jesus Christ. = Nevertheless=20 they will not seek him as if he were enclosed under the bread, or = attached=20 locally to the visible sign. So far from adoring the sacrament, = they will=20 rather raise their understandings and their hearts on high, as = well to=20 receive Jesus Christ, as to adore him.

52. VIEW OF ENLIGHTENED = CHRISTIANS=20 IN REGARD TO THE SUPPER.

Hence they will despise and condemn as = idolatrous all=20 those superstitious practices of carrying about the sacrament in = pomp and=20 procession, and building tabernacles in which to adore it. For the = promises of our Lord extend only to the uses which he has = authorized.=20 Next, they will hold that to deprive the people of one of the = parts of the=20 sacrament, viz., the cup, is to violate and corrupt the ordinance = of the=20 Lord, and that to observe it properly it must be administered in = all its=20 integrity. Lastly, they will regard it as a superfluity, not only = useless=20 but dangerous, and not at all suitable to Christianity, to use so = many=20 ceremonies taken from the Jews contrary to the simplicity which = the=20 Apostles left us, and that it is still more perverse to celebrate = the=20 Supper with mimicry and buffoonery, while no doctrine is stated, = or rather=20 all doctrine is buried, as if the Supper were a kind of magical = trick.

53. LAST = DIVISION.=97RECENT DISPUTES=20 ON THE SUPPER.

To have done, it is necessary to come to the = last=20 principal point, viz., the contention which has arisen in our time = in=20 regard to this matter. Now, as it is an unhappy business=97 the = devil, no=20 doubt, having stirred it up to impede, nay altogether to interrupt = the=20 course of the gospel=97so far am I from taking pleasure in = referring to it,=20 that I could wish the remembrance of it were altogether abolished. = Nevertheless, as I see many good consciences troubled, because = they do not=20 know to what side to turn, I shall only say as much as may seem = necessary=20 to show them how they ought to decide.

54. GOD SOMETIMES = ALLOWS HIS OWN=20 PEOPLE
TO FALL INTO ERROR.

First, I beseech all believers, in the name of = God, not=20 to be too much scandalized at the great difference which has = arisen among=20 those who ought to be a kind of leaders in bringing back the light = of=20 truth. For it is no new thing for the Lord to leave his servants = in some=20 degree of ignorance, and suffer them to have debate among = themselves=97not=20 to leave them for ever, but only for a time to humble them. And = indeed had=20 every thing till now turned out to a wish without any disturbance, = men=20 might possibly have forgotten themselves, or the grace of God = might have=20 been less known than it ought. Thus the Lord has been pleased to = take away=20 all ground of glorying from men, in. order that he might alone be=20 glorified. Moreover, if we consider in what an abyss of darkness = the world=20 was when those who have shared this controversy began to bring = back the=20 truth, we shall not wonder that they did not know every thing at = the=20 beginning. The wonder rather is, that our Lord in so short a time=20 enlightened them that they were themselves able to escape and draw = others=20 out of that sink of error in which they had been so long immersed. = But no=20 better course can be taken than to show how matters have = proceeded,=20 because this will make it appear that people have not so much = cause to be=20 scandalized at it as is commonly supposed.

55. HISTORY OF THE = CONTROVERSY ON=20 THIS SUBJECT
AMONG THE REFORMERS.=97LUTHER.

When Luther began to teach, he took a view of = the subject=20 which seemed to imply, that in regard to the corporal presence in = the=20 Supper he was willing to leave the generally received opinion = untouched;=20 for while condemning transubstantiation, he said that the bread = was the=20 body of Christ, inasmuch as it was united with `him. Besides, he = added=20 similitudes which were somewhat harsh and rude; but he was in a = manner=20 compelled to do so, as he could not otherwise explain his meaning. = For it=20 is difficult to give an explanation of so high a matter without = using some=20 impropriety of speech.

56. VIEWS OF ZUINGLIUS = AND=20 =8CCOLOMPADIUS.

On the other hand arose Zuinglius and = =8Ccolompadius, who,=20 considering the abuse and deceit which the devil had employed in=20 establishing such a carnal presence of Christ as had been taught = and held=20 for more than six hundred years, thought it unlawful to disguise = their=20 sentiments, since that view implied an execrable idolatry, in that = Jesus=20 Christ was worshipped as enclosed in the bread. Now, as it was = very=20 difficult to remove this opinion, `which had been so long rooted = in the=20 hearts of men, they applied all their talents to bring it into = discredit,=20 showing how gross an error it was not to recognise what is so = clearly=20 declared in Scripture touching the ascension of Jesus Christ, that = he has=20 been received in. his humanity into heaven, and will remain there = until be=20 descend to judge the world. Meantime, while engrossed with this = point,=20 they forgot to show what presence of Jesus Christ ought to be = believed in=20 the Supper, and what communion of his body and blood is `there=20 received.

57. LUTHER IMPUGNS = THEIR=20 VIEWS.

Luther thought that they meant to leave nothing = but the=20 bare signs without their spiritual substance. Accordingly he began = to=20 resist them to the face, and call them heretics. After the = contention was=20 once begun it got more inflamed by time, and has thus continued = too=20 bitterly for the space of fifteen years or so without the parties = ever=20 listening to each other in a peaceful temper. For though they once = had a=20 conference, there was such alienation that they parted without any = agreement. Instead of meeting on some good ground, they have = always=20 receded more and more, looking to nothing else than to defend = their own=20 view and refute the opposite.

58. ATTEMPTED = RECONCILIATION.=97CAUSE=20 OF FAILURE.

We thus see wherein Luther failed on his side, = and=20 Zuinglius and =8Ccolompadius on theirs. It was Luther's duty first = to have=20 given notice that it was not his intention to establish such a = local=20 presence as the Papist's dream; secondly, to protest that he did = not mean=20 to have the sacrament adored instead of God; and lastly, to = abstain from=20 those similitudes so harsh and difficult to be conceived, or have = used=20 them with moderation, interpreting them so that they could not = give rise=20 to any scandal. After the debate was moved, he exceeded bounds as = well in=20 declaring his opinion, as in blaming others with too much = sharpness of=20 speech. For instead of explaining himself in such a way as to make = it=20 possible to receive his view, he, with his accustomed vehemence in = assailing those who contradicted him, used hyperbolical forms of = speech=20 very difficult to be borne by those who otherwise were not, much = disposed=20 to believe at his nod. The other party also offended, in being so = bent on=20 declaiming against the superstitious and fanatical opinion of the = Papists,=20 touching the local presence of Jesus Christ within the sacrament, = and the=20 perverse adoration consequent upon it, that they laboured more to = pull=20 down what was evil than to build up what was good; for though they = did not=20 deny the truth, they did not teach it so clearly as they ought to = have=20 done. I mean that in their too great anxiety to maintain that the = bread=20 and wine are called the body of Christ, because they are signs of = them,=20 they did not attend to add, that though they are signs, the = reality is=20 conjoined with them, and thus protest, that they had no intention = whatever=20 to obscure the true communion which the Lord gives us in his body = and=20 blood by this sacrament.

59. DUTY OF THE = SERVANTS OF GOD IN=20 REGARD
TO THE ADVANCEMENT OF TRUTH.

Both parties failed in not having the patience = to listen=20 to each other in order to follow the truth without passion, when = it would=20 have been found. Nevertheless, let us not lose sight of our duty, = which is=20 not to forget the gifts which the Lord bestowed upon them, and the = blessings which he has distributed to us by their hands and means. = For if=20 we are not ungrateful and forgetful of what we owe them, we shall = be well=20 able to pardon that and much more, without blaming or defaming = them. In=20 short, since we see that they were, and still are, distinguished = for=20 holiness of life, excellent knowledge, and ardent zeal to edify = the=20 Church, we ought always to judge and speak of them with modesty, = and even=20 with reverence; since at last God, after having thus humbled them, = has in=20 mercy been pleased to put an end to this unhappy disputation, or = at least=20 to calm it preparatory to its final settlement. I speak thus, = because no=20 formulary has yet been published in which concord is fixed, as is = most=20 expedient. But this will be when God will be pleased to assemble = those who=20 are to frame it in one place.

60. FRATERNAL CONCORD = AMONG THE=20 CHURCHES.

Meanwhile it should satisfy us, that there is = fraternity=20 and communion among the churches, and that all agree in so far as = is=20 necessary for meeting together, according to the commandment of God. We all then = confess with=20 one mouth, that on receiving the sacrament in faith, according to = the=20 ordinance of the Lord, we are truly made partakers of the proper = substance=20 of the body and blood of Jesus Christ. How that is done some may = deduce=20 better, and explain more clearly than others. Be this as it may, = on the=20 one hand, in order to exclude all carnal fancies, we must raise = our hearts=20 upwards to heaven, not thinking that our Lord Jesus is so debased = as to be=20 enclosed under some corruptible elements; and, on the other hand, = not to=20 impair the efficacy of this holy ordinance, we must hold that it = is made=20 effectual by the secret and miraculous power of God, and that the = Spirit=20 of God is the bond of participation, this being the reason why it = is=20 called spiritual.

HISTORICAL NOTE =

Written in 1540, = this was=20 published in 1541. Beza calls it =93a little golden = Treatise on the=20 Lord's Supper for the use of his countrymen in = French.=94 It was=20 afterwards translated into Latin by Galars and made such a = contribution to=20 common understanding that =93a termination of those most = unhappy=20 controversies, in which all the learned and all the good = deservedly=20 acquiesced, is chiefly to be ascribed under God to that=20 treatise.=94 Such was Beza's admiration for it. =

3D"Return Return to=20 the Main Highway

3D"Return Return=20 to Calvinism and the Reformed Faith

:-)=20 <=97=97

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