28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39
XXVIII. Of the Lord’s Supper.
The Supper of the Lord is not only *a sign of the love that Christians ought to have among themselves one to another;
XXVIII. De Coena Domini.
Coena Domini non est tantum signum mutuae benevolentiae Christianorum intersese,
*Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. 1 John 4:10, 11. And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 1 John 3:23. By this shall all men know that ye are my disciples, if ye have love one to another. John 13:35. For we being many are one bread, and one body; for we are all partakers of that one bread. 1 Cor. 10:17. Ye are the body of Christ, and members in particular. 1 Cor. 12:27. We being many, are one body in Christ, and every one members one of another. Rom. 12:5. From whom the whole body fitly joined together – maketh increase of the body unto the edifying of itself in love. Eph. 4:16. Above all these things put on charity, which is the bond of perfectness. Col. 3:14.
*We say that Eucharistia, that is to say, the Supper of the Lord, is a Sacrament, that is, an evident representation of the body and blood of Christ, wherein is set, as it were, before our eyes, the death of Christ, and his resurrection, and whatsoever he did, whilst he was in his mortal body: to the end we may give him thanks for his death, and for our deliverance. And that, by the often receiving of this Sacrament, we may daily renew the remembrance thereof, to the intent we being fed with the body and blood of Christ, may be brought into the hope of the resurrection, and of everlasting life, and may most assuredly believe, that as our bodies are fed with bread and wine, so our souls be fed with the body and blood of Christ. Jewell.
To this banquet we think the people of God ought to be earnestly bidden, that they may all communicate among themselves, and openly declare and testify, both the godly society there is among them, and also the hope they have in Christ Jesus. Jewell.
There is here the mystery of peace, and the Sacrament of Christian society, whereby we understand what sincere love ought to be betwixt the true communicants; wherefore, O man, tender thine own salvation; examine and try thy good will and love towards the children of God, the members of Christ, the heirs of the heavenly heritage; yea, towards the image of God, the excellent creature thine own soul. If thou have offended, now be reconciled: if thou have caused any to stumble in the way of God, now set them up again: if thou have disquieted thy brother, now pacify him: if thou have wronged him, now relieve him: if thou have defrauded him, now restore to him: if thou have nourished spite, now embrace friendship: if thou have fostered hatred and malice, now openly shew thy love and charity. Hom. xxvii. 2.
The Supper of the Lord doth admonish us of brotherly love and charity, and of the unity that we have with all the members of Christ: it warneth us also of purity and sincerity in faith: that because we have openly professed that we are united to Christ and to all his members, we should have a special care and regard that we be not found faithless and untrue to our Lord Christ and his church: that we should not defile ourselves with foreign and strange sacrifices. We are also admonished of thankfulness, to magnify the grace of God, who hath redeemed us; according to that saying, As often as ye shall eat of this bread, and drink of this cup, ye shall shew forth the Lord’s death until he come (1 Cor. 11:26). B. v. 7.
Holy men did call the Supper a league or confederacy. We are knit invisibly with Christ and all his members, by unity of faith and participation of one spirit; but in the Supper we are joined together, even by a visible conjunction. For now, not by words, but by deeds also; but by mystery; but by Sacrament, we are very nearly knit and joined together: opening and declaring to all men by celebrating the Supper, that we are also of the number of them that believe that they are redeemed by Christ; and that they are Christ’s members and people. But we bind ourselves together unto Christ and the church, both that we will keep the sincere faith, and promising that we will use good deeds and charity towards all men.
Thus much have I said hereto of the most holy Supper of our Lord Jesus Christ, the most excellent and wholesome Sacrament of Christians; for which, even from the very beginning and while the apostles were yet living, Satan the most deadly enemy to our salvation, lying in wait, hath gone about to overthrow by many corruptions and defilings: from which being now for a time faithfully cleansed, yet doth he not so leave it, but intermingles and throws an heap of contentions into it, being made unto the church the token of a covenant never to be broken. Whereupon, the thing itself and our salvation requireth that we be circumspect, and give no place to the tempter; but agreeing altogether in Christ and being joined into one body (by faithful celebrating of the Supper) we may love one another, and give everlasting thanks to our Redeemer and Lord Christ; to whom be praise and glory now and for ever. Amen, Amen. B. v. 8.
but rather is *a Sacrament of our redemption by Christ’s death:
verum potius est Sacramentum nostrae per mortem Christi redemptionis.
*And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins. Matt. 26:26–28. He took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. Luke 22:19, 20. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Eph. 1:7. Ye were redeemed not with corruptible things, – but with the precious blood of Christ. 1 Pet. 1:18, 19. As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 1 Cor. 11:26.
*And to the end that we should alway remember the exceeding great love of our Master, and only Saviour Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. Com. Service.
To celebrate and retain continually a thankful remembrance of the Lord’s death, and of that most singular benefit which we have received thereby; and that as in baptism we were once born again, so with the Lord’s supper we be always fed and sustained to spiritual and everlasting life. Nowell, p. 108.
The holy supper sendeth us to the death of Christ, and to his sacrifice once done upon the cross, by which alone God is appeased toward us. For by bread and wine, the signs, is assured unto us, that as the body of Christ was once offered a sacrifice for us to reconcile us to favour with God, and his blood once shed, to wash away the spots of our sins, so now also in his holy supper both are given to the faithful, that we surely know, that the reconciliation of favour pertaineth to us, and may take and receive the fruit of the redemption purchased by his death. Nowell, p. 111.
The Lord instituted the supper that thereby he might keep his death in memory; so that it should never be blotted out with oblivion. For Christ’s death is the summary of all God’s benefits. He will have us, therefore, to keep in memory the benefit of his incarnation, passion, redemption, and of his love. And although the remembrance of a thing that is passed be celebrated, to wit, of his death, yet the same belongeth greatly unto us and quickeneth us. Neither must we think that this is the least end. For there is none so diligently expressed as this is: for the Lord repeateth this saying, Do this in remembrance of me. But that holy rite or holy action, being joined with the word, or with the preaching of Christ’s death and the redemption of mankind, how marvelously doth it renew from time to time that benefit, and suffereth it not to be forgotten! B. v. 8.
We shall offend nothing at all, if we call the supper of our Lord, the Testament and will of God and of our Lord: for herein shalt thou find all things belonging to a full and perfect testament. For Christ is the testator; all faithful Christians are appointed heirs; the legacy is the forgiveness of sins, and life everlasting, obtained by the body of Christ (which was) given, and his blood (which was) shed. The letters or table of this testament or will, be the words of the Lord’s Supper; witnessing, as it were, by a public writing, that Christ is the food and life of the faithful: the order and doing thereof, is as it were, the seal. Wherefore, even as we do call that a testament which hath letters sealed, containing a testament both by writing and sealing; so the Lord himself did call his supper a testament. For, this cup, said he, is the New Testament in my blood. (1 Cor. 11:25.) For otherwise the New Testament is not the remission of sins. Which thing Jeremiah, the prophet, doth plainly testify in the thirty-first chapter; and Paul to the Hebrews in the eighth chapter. B. v. 8.
The Supper of the Lord is a seal of the righteousness of faith. For the Son of God died; he by his death redeemed the believers also his body and blood is our meat and drink unto eternal life. And truly this singular and excellent privilege, given unto the faithful, is declared, and set down in writing by the apostles: but it is consecrated and sealed of the Lord himself by the Sacrament of his body and blood, whereby he sealeth us an assurance that we are justified by faith in the death of Christ; and that all the good gifts of Christ are communicated unto us; and that we are fed, and strengthened by Christ. Moreover, that the sealing might be the more lively, he setteth not the seal to written parchment, but it is brought, and also given to be eaten of our bodies; that we might have a witness within ourselves that Christ with all his gifts is wholly ours, if we persevere in faith. For the Lord himself, in the gospel, saith: – he that eateth me shall live, by the means of me. But he eateth which believeth: for in the same place the Lord saith, – I am the bread of life: he that cometh to me shall not hunger; and he that believeth on me shall never thirst. (John 6:57, 35.) B. v. 7.
insomuch that to such as *rightly, **worthily, and ***with faith receive the same,
atque adeo, rite, digne, et cum fide sumentibus,
*Let a man examine himself, and so let him eat of that bread and drink of that cup. 1 Cor. 11:28. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, Except ye be reprobates. 2 Cor. 13:5. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. Gal. 16:4.
*We must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the Lord’s table. That is, first, a right and worthy estimation and understanding of this mystery. Secondly, to come in a sure faith. And thirdly, to have newness or pureness of life to succeed the receiving of the same. But, before all other things, this we must be sure of especially, that this supper be in such wise done and ministered, as our Lord and Saviour did, and commanded to be done; as his holy apostles used it; and the good fathers in the primitive church frequented it. For, as that worthy man St. Ambrose saith, he is unworthy of the Lord, that otherwise doth celebrate that mystery, than it was delivered by him. Neither can he be devout, that otherwise doth presume than it was given by the author. We must then take heed, lest, of the memory, it be made a sacrifice; lest, of a communion, it be made a private eating; lest, of two parts, we have but one; lest, applying it for the dead, we lose the fruit that be alive. – Thus much we must be sure to hold, that in the supper of the Lord there is no vain ceremony, no bare sign, no untrue figure of a thing absent: (Matt. 26:17–30) but, as the scripture saith, the table of the Lord; the bread and cup of the Lord; the memory of Christ ; the annunciation of his death; yea, the communion of the body and blood of the Lord, in a marvelous incorporation, which by the operation of the Holy Ghost, the very bond of our conjunction with Christ, is through faith wrought in the souls of the faithful, whereby not only their souls live to eternal life, but they surely trust to win to their bodies a resurrection to immortality. (1 Cor. 11:24–26. 1 Cor. 10:16.) Hom. xxvii. 1.
Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of those holy mysteries. Com. Serv.
**Furthermore, for newness of life, it is to be noted that St. Paul writeth, That we being many, are one bread and one body; for all be partakers of one bread: declaring thereby not only our communion with Christ, but that unity also, wherein they that eat at this table should be knit together. As there is here the mystery of peace, and the sacrament of Christian society, whereby we understand what sincere love ought to be betwixt the true communicants; so here be the tokens of pureness and innocency of life, whereby we may perceive that we ought to purge our own soul from all uncleanness, iniquity, and wickedness; lest, when we receive the mystical bread, as Origen saith, we eat it in an unclean place; that is, in a soul defiled and polluted with sin. In Moses’s law, the man that did eat of the sacrifice of thanksgiving, with his uncleanness upon him, should be destroyed from his people. (Levit. 23.) And shall we think that the wicked and sinful person shall be excusable at the table of the Lord? We both read in St. Paul, that the church of Corinth was scourged of the Lord, for misusing the Lord’s Supper; (1 Cor. 11.) and we may plainly see Christ’s church these many years miserably vexed and oppressed, for the horrible profanation of the same. We christians should take heed we resort unto our sacraments with holiness of life, not trusting in the outward receiving of them, and infected with corrupt and uncharitable manners. For this sentence of God must always be justified, I will have mercy, and not sacrifice. Wherefore, saith Basil, it behoveth him that cometh to the body and blood of Christ, in commemoration of him that died and rose again, not only to be pure from all filthiness of the flesh and spirit, lest he eat and drink his own condemnation; but also to shew out evidently a memory of him, that died and rose again for us in this point; that he be mortified to sin. Hom. xxvii. 2.
It were not lost labour to search out, who do worthily or unworthily eat and drink of the Lord’s bread and cup. There is no man that can deny that there are degrees in our worthiness and unworthiness, if he rightly examine the judgments of God; and looking narrowly into the nature of our religion is able to give judgment thereon. The chiefest degree of unworthiness is to come to the holy mysteries of faith without faith. He cometh worthily that cometh with faith: unworthily, he that cometh without faith. Such are said to be works worthy of repentance in the gospel as are penitent works, or seemly for such as profess repentance. But what is more beseeming, more meet, and just, than that he who is to celebrate the Lord’s Supper do believe that he is redeemed by Christ’s death, who was offered up as a price for the whole world; and that, for that cause, is desirous to give thanks to Christ his Redeemer? Contrariwise, what is more unseemly and unjust, than to receive that pledge of Christ’s body, and in the meanwhile to have no communion or fellowship with Christ? To come to thanksgiving, and yet not to give thanks from the bottom of his heart? For what uniteth us to Christ; or what maketh us partakers of all his benefits, and therewith, also, to be thankful, but faith? What doth separate us from Christ, and spoileth us of all his gifts; and maketh us most loathsome, but unbelief? Therefore, faith or unbelief maketh us partakers of the Lord’s table worthily or unworthily. B. v. 9.
***Now it followeth to have with this knowledge a sure and constant faith, not only that the death of Christ is available for the redemption of all the world, for the remission of sins, and reconciliation with God the Father; but also that he hath made upon his cross a full and sufficient sacrifice for thee, a perfect cleansing of thy sins, so that thou acknowledgest no other Saviour, Redeemer, Mediator, Advocate, Intercessor, but Christ only; and that thou mayest say with the apostle, that lie loved thee, and gave himself for thee. For this is to stick fast to Christ’s promise made in his institution, to make Christ thine own, and to apply his merits unto thyself. Herein thou needest no other man’s help, no other sacrifice or oblation, no sacrificing priest, no mass, no means established by men’s invention. Hom. xxvii. 1.
The mean to receive the body and blood of Christ standeth upon faith. For when we believe that Christ died to deliver us from death, and that he rose again to procure us life, we are partakers of the redemption purchased by his death, and of his life, and all other his good things; and with the same conjoining wherewith the head and members are knit together, he coupleth us to himself by secret and marvelous virtue of his spirit, even so that we be members of his body, and be of his flesh and bones, and do grow into one body with him. Nowell, p. 109.
Thus we see, beloved, that resorting to this table we must pluck up all the roots of infidelity, all distrust in God’s promises, that we make ourselves living members of Christ’s body. For the unbelievers and faithless cannot feed upon that precious body. Whereas the faithful have their life, their abiding, in him, their union, and as it were their incorporation, with him. Hom. xxvii. 1.
Q. Declare then what is our duty, that we may come rightly to the Lord’s supper? A. Even the same that we are taught in the holy Scriptures, namely, to examine ourselves, whether we be true members of Christ. Q. By what marks and tokens shall we manifestly find it? A. First, if we heartily repent us of our sins, which drove Christ to death, whose mysteries are now delivered us: next, if we stay ourselves, and rest upon a sure hope of God’s mercy through Christ, with a thankful remembrance of our redemption purchased by his death. Moreover, if we conceive an earnest mind and determined purpose to lead our life godly hereafter. Finally, if, seeing in the Lord’s supper is contained also a tokening of friendship and love among men, we bear brotherly love to our neighbours, that is, to all men, without any evil will or hatred. Yet ought not the imperfection that holdeth us keep us back from coming to the Lord’s Supper, which the Lord willed to be a help to our imperfection and weakness. Yea, if we were perfect, there should be no more need of any use of the Lord’s supper among us. But hereto these things that I have spoken of do tend, that every man bring with him to the supper repentance, faith, and charity, so near as possibly may be, sincere and unfeigned. Nowell, p. 112.
Like as God is the searcher of the hearts, and requireth the affection of the mind, and hateth hypocrisy; so none knoweth what is in the heart of man, or what affections we have to Godward: but we ourselves do; therefore, he willeth us ourselves to examine every thing in ourselves that is to say, he willeth every man to descend into himself, and to examine himself. This examination cannot be made without faith, and the light of God’s word. But the faithful man having the light of God’s word shining before him and faith extending her force and power, enquireth of himself whether he both acknowledge all his sins which lie hath manifestly committed against God; and whether he be sorry for them being committed; and whether with sincere faith of heart he believe that Christ hath washed away and forgiven all his sins; and whether he confess freely with his mouth, as he believeth in his heart, that life and salvation consisteth in Jesus Christ only, and in none other; and whether he have determined with himself to die in this confession; and whether he mean diligently and earnestly to apply himself to innocency and holiness of life; and whether he be ready to love, and help all the members of Christ’s body, of whom he is also a member; and be ready to spend his life for them, according to the example of Christ; and whether he have remitted or pardoned all anger and enmity; and whether he be desirous to call to mind Christ’s passion, and the whole mystery of our redemption; and to give thanks to God for our redemption, and for all other gifts of God already received, and to be received? This is the right examining which agreeth with the receiving of the mystical supper: and when we have done so, we may in humbleness and fear of the Lord, and with gladness, approach to the Supper of our Lord Christ. The worthiness which is enquired for by exact examination, is not absolute perfection; but a will and mind instructed by God, which humbly acknowledgeth its own unworthiness, and therefore humbly prayeth for increase of faith and charity, and all perfection in Christ only. B. v. 8.
the bread which we break is a *partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.
panis, quem frangimus est communicatio corporis Christi: similiter poculum benedictionis est communicatio sanguinis Christi.
*The cup of blessing which we bless, is it not the communion (κοινωνία) of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 1 Cor. 10:16. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life, – that a man may eat thereof and not die. I am the living bread, which came down from heaven; if any man eat of this bread he shall live for ever and the bread that I will give, is my flesh, which I will give for the life of the world. – Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent roe, and I live by the Father; so he that eateth me, even he shall live by me. John 6:47–57. That they all may be one; as thou, Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou host sent me. John 17:21. Ye were called unto the fellowship of his Son Jesus Christ our Lord. 1 Cor. 1:9. Truly our fellowship is with the Father, and with his Son Jesus Christ. – If we walk in the light as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son cleanseth us from all sin. 1 John 1:3, 7. We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. Heb. 3:14. He gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. Eph. 1:22, 23. 4:16. We have been all made to drink into one Spirit. 1 Cor. 12:13. Received ye the Spirit by the works of the law or by the hearing of faith? Gal. 3:2. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 2 Pet. 1:4. We are members of his body, of his flesh, and of his bones. Eph. 5:30. As the Father hath life in himself; so hath he given to the Son to have life in himself. – The bread of God is he which cometh down from heaven, and giveth life unto the world. John 5:26. 6:33.
*Q. What is the outward part or sign of the Lord’s Supper? A. Bread and wine, which the Lord hath commanded to be received. Q. What is the inward part, or thing signified? A. The body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord’s Supper? Catechism.
There are two parts in this sacrament also, as in baptism. The one part the bread and wine, the outward signs, which are seen with our eyes, handled with our hands, and felt with our taste; the other part, Christ himself, with whom our souls, as with their proper food, are inwardly nourished. Nowell, p. 108.
He severally gave the signs both of his body and blood, that it might be the more plain express image of his death which he suffered, his body being torn, his side pierced, and all his blood shed, that the memory thereof so printed in our hearts should strike the deeper. And moreover, that the Lord might so provide for and help our weakness, and thereby manifestly declare, that as the bread for nourishment of our bodies, so his body hath most singular force and efficacy spiritually to feed our souls: and as with wine men’s hearts are cheered, and their strength confirmed, so with his blood our souls are relieved and refreshed; that certainly assuring ourselves that he is not only our meat, but also our drink, we do not any where else but in him alone seek any part of our spiritual nourishment and eternal life. Nowell, p. 109.
Wherefore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ not only to die for us, but also to be our spiritual food and sustenance in that holy sacrament.—The benefit is great, if with a true penitent heart and lively faith we receive that holy sacrament ; for then we spiritually eat the flesh of Christ, and drink his blood : the n we dwell in Christ, and Christ in us ; we are one with Christ, and Christ with us.—Hear us 0 merciful Father, we most humbly beseech thee ; and grant that we, receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Christ’s holy institution,. in remembrance of his death and passion, may be partakers of his most blessed body and blood. Communion Serv.
Q. Is there then not an only figure, but the truth itself, of the benefits that thou hast rehearsed, delivered in the supper? A. What else? For sith Christ is the truth itself, it is no doubt but that the thing which he testifieth in words, and representeth in signs, he performeth also in deed, and delivereth it unto us; and that he as surely maketh them that believe in him partakers of his body and blood, as they surely know that they have received the bread and wine with their mouth and stomach. Nowell, p. 109.
Thou hast received him – if in true faith and repentance of heart thou Last received him; if in purpose of amendment thou hast received him – for an everlasting gage, or pledge of thy salvation. Thou hast received his body which was once broken, and his blood which was shed, for the remission of thy sin. Thou hast received his body, to have within thee the Father, the Son, and the Holy Ghost, for to dwell with thee, to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. Thou hast received his body, to endow thee with everlasting righteousness, to assure thee of everlasting bliss, and life of thy soul. For with Christ by true faith art thou quickened again, saith Saint Paul, from death of sin to life of grace, and in hope translated from corporal and everlasting death, to the everlasting life of glory in heaven; where now thy conversation should be, and thy heart and desire set. (Ephes. 2:1–5.) Doubt not of the truth of this matter, how great and high soever these things be. It becometh God to do no small deeds, how impossible soever they seem to thee. Only bring thou faith to God’s holy word and sacrament. Let thy repentance shew thy faith (Luke 18:14); let thy purpose of amendment and obedience of thy heart to God’s law hereafter declare thy true belief. Endeavour thyself to say with St. Paul (Phil. 3:20, 21), From henceforth our conversation is in heaven; from whence we look for a Saviour, even the Lord Jesus Christ; which shall change our vile bodies, that they may be fashioned like to his glorious body; which he shall do by the same power whereby he rose from death, and whereby he shall be able to subdue all things unto himself. Hom. xxvi.
In the celebration of the banquet of God’s holy children, we use the holy words of our Lord (see 1 Cor. 11:23–25. Matt. 26:26–28). These remembrances and rehearsals, are promises of the gospel; promising forgiveness of sins to the believers; shewing that the Lord’s body is given for them, and his blood shed for them; which faith verily is the only and undoubted means to obtain life and salvation: Christ is the strength and substance of the sacraments, by whom only they are effectual, and without whom they are of no power, virtue, or effect. B. v. 6.
Now in the Lord’s Supper, bread and wine represent the very body and blood of Christ. The reason hereof is this: – as bread nourisheth and strengtheneth man, and giveth him ability to labour; so the body of Christ eaten by faith, feedeth and satisfieth the soul of man; and furnisheth the whole man to all duties of godliness. As wine is drink to the thirsty, and maketh merry the hearts of men, so the blood of our Lord Jesus drunken by faith doth quench the thirst of the burning conscience; and filleth the hearts of the faithful with unspeakable joy. B. v. 7.
They which lawfully celebrate the Lord’s Supper, do not only believe that Christ suffered; or that he suffered for other, and not for them: but they believe that Christ suffered for themselves they believe that Christ doth [communicate] and as it were hath already communicated all his gifts most liberally unto them. Therefore as the substance of bread and wine, passing into the bowels is changed into the substance of man’s body; even so Christ being eaten of the godly by faith, is united unto them by his Spirit; so that they are one with Christ, and he one with them. They (saith he) that are partakers of the Supper of the Lord (in which the bread of the Lord is broken, and the cup of the Lord is drunken) are of the same communion, fellowship, or body, with the Lord. For κοινωνία, which word Paul useth here, and which interpreters have translated communion or partaking, (though fellowship is better than partaking) is not taken actively (as I may so say) for the distributing, giving, or reaching out Christ’s body by the minister; but passively, for the fellowship and society, for the body, I say, of the church: as when the church is called a communion, that is, an assembly, a gathering together and society of saints or godly Christians. Furthermore, the church is called κοινωνία, or a communion of the body and blood of Christ, because it is redeemed by the body and blood of Christ; and being partaker of Christ, liveth by him: for he liveth in the godly christians, communicating unto them all his good gifts of life. And that the partakers of the Supper of the Lord, are the body or communion of Christ, he declareth by a reason which followeth, saying, Because we that are many, are one bread and one body. Whereunto, by and by, he addeth another more evident reason, for interpretation’s sake, saying, For we are all partakers of one bread. In that we are partakers of one bread, saith he, we do openly testify that we are partakers of the same body with Christ and all his saints. In which words he hath a notable respect to the analogy. For as by uniting together of many grains, (as Cyprian saith) is made one bread or one loaf; as of many clusters of grapes one wine is pressed out; so out of many members groweth up and is made the body of the Church, which is the body of Christ. (Epist. ad Magnum.) B. v . 7.
The Lord by setting bread and wine before us in the holy banquet, would have his promise and communion testified unto us, and his gifts represented unto us, and made manifest unto our senses; and would also gather us visibly into one body; and retain the memory of his death in the hearts of the faithful; and, finally, put us in mind of our duty, chiefly of praise and thanksgiving. But [by] this word, communion, I mean the society, conjunction, or partaking of the Lord Christ; by the which, through his Spirit, he cloth wholly knit and join himself to us, and we are made partakers of him by faith, and are coupled unto him: so that being by him delivered from sin and death, we may live in him, being made heirs of everlasting life; and that he may live in us, and be wholly ours as we be wholly his. Neither do we say that the communion of the Lord’s body and blood is any thing else. For by his body, which was delivered over to death for us, and by his blood, which was shed for the remission of sins, it is come to pass, that we, being purged from our sins, are made his members, and he now quickeneth us, and sustaineth us as food which giveth life: whereupon we are, also, said to eat and drink him as the meat and drink of life. If any should go obstinately to affirm, that the sign in very deed is the thing signified, because it beareth the name thereof, would not all men cry out that such a one were without wit or reason; and that he were to be abhorred by all means as an obstinate brawler? Those, therefore, that are skilful in the things, understand that that is and hath been catholic, received of all men, and, also, sound, which we shewed even now at large; to wit, that the signs do borrow the names of the things, and not turn into the things which signify.
And, therefore, the ancient fathers moved no strife nor contentions about the sacraments, as are at this day among us. For, as they did beautify the signs with the names of the things signified, so did they acknowledge the kind of speech; neither did they roughly urge the words, as though the very signs were really and corporally that selfsame thing which they signified. Therefore, this canon or rule, is so often repeated, and beaten upon by Aurelius Augustinus: that the signs do take or borrow the name of things signified. B. v. 6.
In the mean season, I do expressly profess that I condemn not, or flatly am against all manner of Christ’s presence in the church; and in the action, also, of the supper. For I am flat against that bodily presence of Christ in the bread, which the Papists defend and enforce upon the churches of God. But I confess, and acknowledge with open mouth and sincere heart, that spiritual, divine, and quickening presence of our Lord Christ, both in the supper, and also out of the supper, whereby he continueth to pour himself into us, not by signs lacking life, but by his Holy Spirit; to make us partakers of all his good graces; to justify, quicken, nourish, sustain, and satisfy us: which presence we do also feel in ourselves through faith; by the which we are both sustained, nourished, and satisfied. For Christ is the head of his church; and we have fellowship with him. But bow should a living body be without his head? How should we be partakers of Christ, if we should not feel him present; yea, living and working in us? B. v. 8.
*Transubstantiation, (or the change of the substance of bread and wine,) in the Supper of the Lord, **cannot be proved by holy Writ;
Panis et vini transubstantiatio in Eucharistia ex sacris literis probari non potest:
*I will not drink henceforth of this fruit of the vine, &c. Matt. 26:29. As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 1 Cor. 11:26. Whom the heaven must receive until the times of the restitution of all things. Acts 3:21.
*Q. Dost thou then, that this conjoining may be made, imagine the bread and wine to be changed into the substance of the flesh and body of Christ? A. There is no need to invent any such change. For both the holy Scriptures, and the best and most ancient expositors, do teach that by baptism we are likewise the members of Christ, and are of his flesh and bones, and do grow into one body with him, when yet there is no such change made in the water. Nowell, p. 110.
We affirm that the bread and wine are the holy and heavenly mysteries of the body and blood of Christ, and that by them, Christ himself being the true bread of eternal life, is so presently given unto us, as that by faith we verily receive his body and blood. Yet say we not this so as though we thought that the nature and substance of the bread and wine is clearly changed, and goeth to nothing: as many have dreamed in these latter times, and yet could never agree among themselves upon their own dreams. For this was not Christ’s meaning, that the wheaten bread should lay aside his own nature, and receive a certain new divinity; but that he might rather change us, and (to use Theophylact’s words) might transform us into his body. Jewell.
**Christ himself said, not only after the blessing of the cup, but also after he had ministered the communion, I will drink no more of this fruit of the vine. It is well known that the fruit of the vine is wine, and not blood. Jewell.
We do not acknowledge any transubstantiation to be made by force of words or characters; but we affirm that the bread and wine remain as they are in their own substances; but that there is added unto them the institution, will, and word of Christ; and so [they] become a Sacrament, and so differ much from common bread and wine. B. v. 8.
Words of themselves were instituted of God to this end, to signify, and by signifying to bear witness and to admonish; neither have they beside any hidden force to change the natures of things, or to cause the things themselves to be corporally present; neither do we read that holy men ever used them after this manner: therefore they sin, and deceive men, which otherwise use them than they were instituted. I think that it is a new forgery of man, and not a doctrine of oracle, to say that in the celebration of the Sacraments there is such force grafted in the words recited, that they turn and change the things, or make the things signified to be present; and either put on, or join them with the signs. The true sanctification or consecration of Sacraments doth consist in the will and institution of God; in a certain end and holy use of the same, which are declared unto us in the word. B. v. 6.
That each part retaineth their natures distinguished, without communicating or mingling of properties, it is to be seen hereby, that many be partakers of the sign, and yet are barred from the thing signified. But if the natures of the parts were united, or naturally knit together, it must needs be then that those which be partakers of the signs must be partakers also of the thing signified.
These things do specially disprove and convince those who are persuaded of that papistical transubstantiation of bread and wine into the substance of the body and blood of Christ. For these men utterly deny that the bread and wine being consecrated in the mysteries, do remain in their own substances. For they contend that the substances of bread and wine are annihilated, and turned into the very body and blood of the Lord; so that, after the consecration, the accidents of bread and wine do remain, and no part of the substance thereof at all. For they say that the Lord in express words pronounced over the bread and wine, This is my body, this is my blood; and that the Lord can easily bring to pass, by his own omnipotency, that that which he said may be as he said. B. v. 6.
The gospel very diligently describing the most holy institution of the Lord’s Supper, and the manner thereof, maketh no mention of miraculous transubstantiation; but calleth the bread and wine, which the Lord took and distributed to his disciples, and which they also received, by the names of bread and wine, as well after the words of consecration (as they term it) were spoken, as also before consecration. Doth not the Lord, in the twenty and sixth chapter of Matthew, call the wine, being consecrated, not wine only, but the fruit of the vine, after a more vehement and significative kind of speech; lest any should be ignorant that the wine was wine indeed, and so remaineth? In Mark we read this of the cup, And he took the cup; and when lie had given thanks, he gave to them, and they drank of it; and he said unto them, This is my blood of the New Testament, &c. Lo they drank all (saith he) of the cup, before the words of consecration (as they term it) were spoken: therefore they drank wine. Paul, also, the apostle, in 1 Cor. 10 calleth the bread of the Lord, being now in the very holy use, and (that I may so say) consecrated, by the name of bread; and in 1 Cor. 11 the third time he calleth it bread. To this appertaineth, that the Acts of the Apostles do testify how that the churches of the apostles do call the whole mystical action The breaking of bread, not The breaking of his body, or distribution of his blood. It is manifest, therefore, that the substance of bread and wine in the Sacrament of the Lord’s Supper do remain in their own nature; and that transubstantiation is a sophistical imagination. B. v. 6.
But here, some move many and divers questions touching the sacramental union: whether it be personal, real, or rational. I, because I see nothing of this matter doubtfully delivered of the apostles, and that the thing, being plain of itself, by such manner of sophistications is made dark, doubtful, difficult, and obscure: simply and plainly say that the sign and the thing signified are joined together in the Sacraments by God’s institution: by faithful contemplation and use: to be short, in signification and likeness of the things. But I utterly deny that those two are naturally united together, so that the sign in the Sacrament beginneth to be that which the thing signified in his own substance and nature: I deny that the thing signified is joined corporally with the sign, so that the sign remaineth still in his own substance and nature, and yet, nevertheless, in the mean time hath the thing signified corporally joined unto it; that thereby whosoever is partaker of the sign, should be also by the sign, or with the sign, partaker of the thing itself.
They which partake the Sacraments religiously do not fasten their eyes on sensible things only, but rather on things insensible, signified, and heavenly: so that the faithful have in themselves both twain coupled together, which otherwise in the sign, or with the sign, are knitted together with no bond.
Whilst Christ our high bishop did institute his Supper in the gospel, he commanded nothing to be spoken or pronounced, by the virtue of which speech or pronunciation the elements might either be changed, or the things signified, being drawn down from heaven, should be present with, or joined to the signs: but what the Lord hath simply done, and what his will was, we should do; after what manner, and to what end, he instituted his Supper, the evangelists have declared.
Now whereas some will not have the sacramental speeches to be expounded, as though, being not expounded, they were of more authority, majesty, and worthiness; this draweth after it a sore danger, and giveth a most grievous offence; and is repugnant to the rule of the apostles, to sound reason, and to the custom of them of old. For when these kind of speeches are set forth and uttered to the simple sort, being not expounded, to wit, That bread is the body of Christ. When thou drinkest the wine of the Lord, thou drinkest the very blood of the Lord; baptism saveth us, &c.; what other thing, I pray you, is set forth than a snare of carnal bondage, and a most dangerous offence of idolatry? Many words need not in this matter, since experience doth abundantly enough set forth in this place what hath been done, and what at this day is done. B. v. 6.
but is repugnant to the plain words Of Scripture, *overthroweth the nature of a sacrament,
sed apertis Scripturae verbis adversatur; sacramenti naturam evertit;
*The Lord, sitting at the self-same table with his disciples, reached the bread unto them with his own hand: and he, having only one true, human, and natural body, with the very same body delivered bread unto his disciples; and not a body either any other man’s, or that of his own. Wherefore, those solemn words, This is my body which is broken for you; And likewise, This is my blood which is shed for you; can have none other sense than this, This is a commemoration, memorial or remembrance, sign or sacrament of my body, which is given for you. This cup, or rather the wine in the cup, signifieth or representeth unto you my blood, which was once shed for you. For there followeth, in the Lord’s solemn words, that which notably confirmeth this meaning: – Do this in remembrance of me. B. v. 9.
It is evident, that the Lord at this present instituted a sacrament: whereby it is manifest, that the Lord spake after the same manner as he is wont to speak in other places of the scripture concerning sacraments; as when he saith, that circumcision is the Lord’s covenant; the lamb, the Lord’s passover; that sacrifices are sins and sanctifications; baptism, the water of regeneration. This saying or speech therefore, is to be expounded, This is my body; This is my blood; – because it is sacramental. For it received the common interpretation, which most truly and for certainty was used and received by the catholic church, ever since the time of the apostles: yea and ever since the time of the patriarchs, until this day; to wit, that signs do receive the terms and names of those things that are signified: so that thereby they receive no part of their substance, but do still continue and remain in their own proper nature. For this cause it cometh to pass, that our Lord Christ, in the gospel written by St. Luke, did join the banquet of the passover with this our Lord’s Supper, in such sort, that he substituted this in the place of the other; that it should not seem strange if he had said in this our supper, This is my body: for in the solemnizing of the feast of passover, it is thus said, The lamb is the Lord’s passover. Which kind of speech was not dark to be understood by the apostles; who understood that this lamb was a remembrance of the passage once passed. By that means, also, they understood that the Lord’s bread, given unto them by the Lord, is a remembrance of his body. Moreover, if we continue to understand the words of the supper simply according to the letter, it followeth that the Lord hath delivered unto us his body and blood corporally to be received. And, I pray you, to what end should he deliver them, but that we receiving them corporally, might live? But the universal, canonical scripture teacheth, that our life or salvation, and our justification consisteth in faith only; which we repose in the body which was given and the blood shed for us (which is the spiritual eating), not in any work of ours; much less in the bodily eating of Christ’s body, which he sheweth in another place, to be nothing available. Then, since there is but one means, and that most simply whereby to attain life and justification, to wit, by faith only, not by the work of our eating, neither is the scripture repugnant to itself; surely the Lord hath not instituted any such work of eating: and, therefore, the solemn words of the supper do admit some other exposition. The whole, universal, canonical scripture witnesseth that our Lord Jesus Christ took a body of the undefiled Virgin, consubstantial in all points unto our bodies; that is to say, a human body; yea, that he was made like unto us in all respects except sin. Now it is manifest that he spake of his true, sensible body, when he saith, This is my body: for he addeth, Which is broken or given for you. But the true, natural, sensible, or human body was delivered and died for us. But this appeareth not in the bread, or under the bread: wherefore the Lord’s words must be expounded. Neither is there any cause why they should here, as it were, casting their mists before our eyes, (produce an obscurity) and apply their coloured interpretation unto a rotten construction; using words unspeakably, supernaturally, invisibly, not qualitatively, not quantitatively, not as in a place. For by these terms, they, intending in the mean while to bring some other thing to pass, do by the wonderful judgment of God, quite subvert and overthrow all that is their own. For if this their mystery be unspeakable, why then do they use these terms, essentially, substantially, really, corporally? For they that speak so, do utter, truly, and set down the manner of his presence. If the bread be supernaturally the body of Christ, why then do they add naturally? And if the bread be Christ’s body invisibly, then can it not be corporally; neither can it be a true body, whose property is to be visible. Who would not laugh if he should hear that fire burnt and gave no heat; and that light did shine and gave no light? If he be not present in quality, quantity, and as in a place; then is he not corporally present. For, I pray you, are not qualities, quantities, and place belonging to the body? Let not us, therefore, rob or spoil the Lord’s body of the properties thereof, and so deny the truth of his body. Again, that we bring not so contrarieties and absurd things into one and the same opinion, we interpret the words of the Lord, This is my body; this is a memorial or remembrance of my body: or else, this signifieth my body. Moreover if this word est, is, be to be understood substantively in the Lord’s words, This is my body; it followeth then, that the bread is changed into Christ’s body. But that this is not so all our senses do witness, the very substance remaining, not only the accidents of the bread. It is necessary, therefore, that our adversaries do understand, that in this, with this, or under this, is Christ’s body. But so are they gone from the simplicity of the Lord’s words, who said, This is my body: and not, Under this is my body.
Again, if we be so tied to the words above recited, that upon pain of sacrilege, we may not start from them an hair’s breadth; I beseech you then, how durst Luke and Paul recite the words which belong to the cup, far otherwise than Matthew and Mark? This is my blood which is of the New Testament, which is shed for many for the remission of sins. But they two recite them thus: This cup being the New Testament through my blood, which is shed for you; and, This cup is the New Testament in my blood. But shall we think that there is no difference between the blood of Christ and the New Testament? St. Paul defineth the New Testament, after Jeremiah, to be a full remission of sins. And the self-same saith, that this remission of sins is obtained through the blood of Christ. But who will so imprudently contend, as will dare to affirm that the very cup is really and substantially the remission of sins? Like as the cup or the wine is the Testament or remission of sins; so, likewise, the cup or the wine is Christ’s blood, and in like manner also the bread, is Christ’s body. But the cup is not substantially the remission of sins obtained for us: therefore, the bread is the body of Christ, because it is the sacrament of the body of Christ. Surely it is a strong and firm argument that we have brought forth: and of no less force and strength, we hope, is that behind which we will now bring forth. The Lord at the celebrating of the holy supper, saith: Do ye this in remembrance of me. These words do not import, that we would determine them to be really present, whom we ought to remember. For who shall be said to remember those things which he beholdeth before him in presence? But we must (not) go from the simple signification of remembrance or memory; specially since Paul saith, Declare the Lord’s death until he come. For thus we gather thereby, – he whose remembrance is repeated until he come or return, he surely is not counted to be present, but is looked for to come: therefore the Lord’s body which was given for us, the remembrance whereof is celebrated in the mystical supper, is not present, but it is looked for to come. B. v. 9.
I suppose that there is none of the faithful that will deny, that the Lord instituted nothing to us in vain, or without some singular and special commodity to us. But when the Lord said in the gospel, that his flesh being corporally eaten availed nothing: where he speaketh of none other body than of that very same whereof he spake in the words of the supper; to wit, which he gave for us: it followeth, without all contradiction, that the Lord delivered nothing unto us in the supper, but that would profit us. But he should have delivered that which would not have profited us, if he had given us his body to be eaten corporally. It is evident therefore that it is very necessary the words of the supper should be expounded. B. v. 9.
For this doctrine of transubstantiation is clean contrary both to the doctrine of the apostles and evangelists touching the true incarnation of our Lord, and the true nature and property of his human body; and, also, the true railing up again of our bodies. For they are constrained to forge many things altogether miraculous; as of the invisible body of Christ, and of the subtle body of Christ piercing, by his subtilty, through the gate, and the stone, – I mean that which covered his sepulchre: or the Lord’s very body being altogether, and at one time, in many places: and filling all things: and other innumerable which are of this stamp absurd and wicked. B. v. 9.
For, in a perfect and lawful sacrament, there must needs go together both the holy action corporal or sensible, and the spiritual celebration thereof: for the which this sacramental action was invented and put in practice. B. v. 6.
Sacrament is instituted which, indeed, loseth the name and nature of a sacrament when the substance of the sign being annihilated and made void, nothing remaineth there but the thing signified. For that which they trifling say of accidents miraculously subsisting without their subject, and remaining instead of a sign, is to no purpose. B. v. 6.
In both the sacraments the substances of the outward things are not changed, but the word of God and heavenly grace coming to them, there is such efficacy that as by baptism we are once regenerate in Christ, and are first, as it were, joined and grafted into his body: so when we rightly receive the Lord’s Supper, with the very divine nourishment of his body and blood, most full of health and immortality, given us by the work of the Holy Ghost, and received by us by faith, as the mouth of our soul, we are continually fed and sustained to eternal life, growing together in them both into one body with Christ. Nowell, p. 110.
and *hath given occasion to many superstitions.
et multarum superstitionum dedit occasionem.
*Q. Why dost thou not grant that the body and blood of Christ are included in the bread and cup, or that the bread and wine are changed into the substance of his body and blood? A. Because that were to bring in doubt the truth of Christ’s body, to do dishonour to Christ himself, and to fill them with abhorring that receive the sacrament, if we should imagine his body either to be enclosed in so narrow a room, or to be in many places at once: or his flesh to be chewed in our mouth with our teeth, and to be bitten small, and eaten as other meat. Nowell, p. 112.
For the sacramental bread and wine remain still in their very natural substances, and therefore may not be adored, (for that were idolatry, to be abhorred of all faithful Christians:) and the natural body and blood of our Saviour Christ are in heaven, and not here: it being against the truth of Christ’s natural body, to be at one time in more places than one. App. to Com. Serv.
The body of Christ is *given, **taken, and eaten in the Supper,
Corpus Christi datur, accipitur, et manducatur in Coena,
*We do expressly pronounce, that in the Lord’s Supper there is truly given unto the believing the body and blood of our Lord, the flesh of the Son of God, which quickeneth our souls, the meat that cometh from above, the food of immortality, of grace, truth, and life : and that the same Supper is the communion of the body and blood of Christ: by the partaking whereof we be revived, strengthened, and fed unto immortality; and whereby we are joined, united, and incorporated unto Christ, that we may abide in him and he in us. Jewell.
Christ did then principally give himself to us to be the author of our salvation, when he gave himself to death for us, that we should not perish with deserved death. By the gospel also he giveth himself to the faithful, and plainly teacheth that he is that lively bread that came down from heaven to nourish their souls that believe in him. And also in baptism Christ gave himself to us effectually, for that he then made us Christians. Nowell, p. 111.
**In the Lord’s Supper both that communicating which I spake of is confirmed unto us, and is also increased, for that each man is both by the words and mysteries of God ascertained that the same belongeth to himself, and that Christ is by a certain peculiar manner given to him, that he may most fully and with most near conjunction enjoy him, insomuch that not only our souls are nourished with his holy body and blood as with their proper food, but also our bodies; for that they partake of the sacraments of eternal life, have, as it were by a pledge given them, a certain hope assured them of resurrection and immortality; that at length Christ abiding in us, and we again abiding in Christ, we also, by Christ abiding in us, may obtain not only everlasting life, but also the glory which the Father gave him. In a sum I say thus: as I imagine not any gross joining, so I affirm that same secret and marvelous communicating Christ’s body in his Supper to be most near and straight, most assured, most true, and altogether most high and perfect. Nowell, p. 111.
It is well known that the meat we seek for in this Supper is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly; an invisible meat, and not bodily; a ghostly substance, and not carnal; so that to think that without faith we may enjoy the eating and drinking thereof, or that this is the fruition of it, is but to dream a gross carnal feeding, basely objecting, and binding ourselves to, the elements and creatures. Whereas, by the advice of the council of Nicene, we ought to lift up our minds by faith, and, leaving these inferior and earthly things, there seek it where the Sun of Righteousness ever shineth. Take then this lesson, O thou that art desirous of this table, of Emissenus, a godly father; that when thou guest up to the reverend communion, to be satisfied with spiritual meats, thou look up with faith upon the holy body and blood of thy God; thou marvel with reverence; thou touch it with thy mind; thou receive it with the hand of thy heart; and thou take it fully with thy inward man. Hom. xxvii. 1.
The things signified are called heavenly and invisible, because the fruit of them is heavenly, and because they are discerned with the eyes of the mind or of faith; not of the body: for otherwise, the same body and blood of our Lord Jesus Christ which, in the Supper, are represented to the faithful by the form of bread and wine, are not of their own proper nature heavenly or invisible. For the body of our Lord, touching his substance and nature, is consubstantial, or of the same substance that our bodies are of. Now the same is called heavenly for his deliverance from corruption and infirmity; or else because it is clarified; not by reason of the bringing to naught, or laying aside of his own nature. The same body of his own nature is visible, not invisible, resident in heaven; howbeit, it is seen of the godly celebrating the Supper, not with the eyes of the body, but with the eyes of the mind or soul; therefore in respect of us it is called invisible, which of itself is not invisible. So that we come not to the table of men, although a man being the minister be the chiefest there; neither do we receive holy signs at the hands of the minister only, but also at the hands of the Lord himself, whose guests we are if we be faithful. He hath consecrated the Supper for us; and doth yet consecrate it by his holy word, his will and his power: of which matter we spake before. And because the faithful understand and know these things, they sit down to the holy and heavenly banquet with Christ; being wholly occupied in heavenly things both in mind and soul. B. v. 9.
The Lord said in the gospel, Seek for the meat that perisheth not, but remaineth to life everlasting, which the Son of man shall give unto you (John 6:27). A little after, by interpretation, he addeth, And the bread which I will give unto you is my flesh which I will give for the life of the world (ver. 51). I said that I would give you bread or meat (for this word bread is, after the Hebrew manner, used by the Lord for meat and all manner of sustenance), but, saith he, the bread or this meat is my flesh; and therefore I promise to give you my flesh, when I promise to give you the bread of life. Here hast thou expressly to understand that the Lord by bread did not mean bodily bread, or the bread of the Supper. But how doth he promise to give his flesh for bread, that is to say, to be meat for us, to quicken us? The Lord repeateth this word, “I will give”; and saith, which I will give for the life of the world: I will give it, that is to say, even to the death, that through my death I may quicken you. By dying, therefore, my flesh shall feed; that is, shall quicken. Christ’s body is eaten and his blood drunken spiritually; it is also eaten and drunken sacramentally. The spiritual manner [is] accomplished by faith; whereby, being united to Christ, we be made partakers of all his goodness. The sacramental manner is only performed in celebrating the Lord’s Supper. The spiritual eating is perpetual unto the godly, because faith is to them perpetual. They communicate with Christ both without the Supper and in the Supper; and by it they do more increase and continue their new beginnings, as we have also shewed before: and now, by adjoining of the holy action, all things are done more manifestly and plainly. B. v. 9.
only after an *heavenly and spiritual manner.
tantum coelesti et spirituali ratione:
*Have been all made to drink into one spirit. 1 Cor. 12:13. My flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. What and if ye shall see the Son of man ascend up where he was before? It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, (see John 6:48–57. ref. above), they are spirit, and they are life. For there are some of you that believe not. John 6:55–58, 62, 63, 61. Who hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life (or, quickeneth.) 2 Cor. 3:6. God is a Spirit: and they that worship him must worship him in spirit and in truth. John 4:24.
*Grant us, therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood; and that we may evermore dwell in him, and he in us. – Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving. – Almighty and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us, and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people, and are also heirs through hope of thy everlasting kingdom, by the merits of the most precious death and passion of thy dear Son. Com. Serv.
And the *mean whereby the body of Christ is received and eaten in the Supper is faith.
Medium autem, quo corpus Christi accipitur et manducatur in Coena, fides est.
*I bow my knees unto the Father of our Lord Jesus Christ, – that he would grant you, that Christ may dwell in your hearts by faith, ye being rooted and grounded in love. Eph. 3:14, 16, 17. The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. 1 Tim. 1:5. Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. Gal. 2:20. He that believeth not is condemned. He that believeth not the Son shall not see life; but the wrath of God abideth on him. John 3:18, 36. Whatsoever is not of faith is sin. Rom. 14:23. Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. John 6:35.
*Q. When thou saidst afore that the sacraments avail to confirmation of faith, how dost thou now say that we must bring faith to them? A. These sayings do not disagree. For there must be faith begun in us, to the nourishing and strengthening whereof the Lord hath ordained the sacraments, which bring great effectual helps to the confirming, and, as it were, sealing the promises of God in our hearts. Nowell, p. 113.
Most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole church may obtain remission of our sins, and all other benefits of his passion. Communion Serv.
That faith is a necessary instrument in all these holy ceremonies, we may thus assure ourselves, for that, as St. Paul saith, without faith it is impossible to please God. (Heb. 11:6.) When a great number of Israelites were overthrown in the wilderness, Moses, Aaron, and Phineas did eat manna, and pleased God, for that they understood, saith St. Augustine, the visible meat spiritually. Spiritually they hungered it, spiritually they tasted it, that they might be spiritually satisfied. And truly as the bodily meat cannot feed the outward man, unless it be let into the stomach to be digested, which is healthful and sound; no more can the inward man be fed, except his meat be received into his soul and heart, sound and whole in faith. Wherefore let us prove and try ourselves unfeignedly, without flattering ourselves, whether we be the plants of the fruitful olive, living branches of the true vine, members indeed of Christ’s mystical body; whether God hath purified our hearts by faith, to the sincere acknowledging of his gospel, and embracing of his mercies in Christ Jesus, so that at this his table we receive not only the outward sacrament, but the spiritual thing also; not the figure, but the truth; not the shadow only, but the body; not to death, but to life; not to destruction, but to salvation. Which God grant us to do, through the merits of our Lord and Saviour: to whom be all honour and glory for ever. Amen. Hom. xxvii. I.
And now, who knoweth not what Paul the apostle in all his writings only laboureth to prove, that those that believe are justified by faith, in the Lord Jesus, and not by any works? Again, who is ignorant that the receiving and celebration of sacraments are also counted among our works? Whereunto I will add this, –that sacraments give not that which they have not themselves: but they have not grace, and righteousness, and heavenly gifts; – therefore they do not give them. B. v. 7.
All these things have place in them that believe: in them that believe not, the signs remain, as they are, without life. Therefore, these things are brought to pass by the virtue or power of faith, and of the spirit working in the lawful use of the sacraments: without faith and the Holy Ghost they are not felt or perceived. There is not unlike efficacy or force, also, in the preaching of the word of God. B. v. 7.
*The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.
Sacramentum Eucharistiae ex institutione Christi non servabatur, circumferebatur, elavabatur, nec adorabatur.
*Neither can we away in our churches which these shews and sales and markets of masses, nor with the carrying about and worshipping of the bread, nor with such other idolatrous and blasphemous fondness; which none of them can prove that Christ or his apostles ever ordained or left unto us. And we justly blame the bishops of Rome, who, without the word of God, without the authority of the holy Fathers, without any example of antiquity, after a new guise, do not only set before the people the sacramental bread to be worshipped as God, but do also carry the same about upon an ambling palfrey, willthersoever themselves journey: in such sort, as in old times, the Persian fire and the reliques of the goddess Isis, were solemnly carried about in procession: and have brought the sacraments of Christ to be used now as a stage play and a solemn sight; to the end that men’s eyes should be fed with nothing else, but with mad gazings and foolish gaudies in the self-same matter, wherein the death of Christ ought diligently to be beaten into our hearts, and wherein also the mysteries of our redemption ought with all holiness and reverence to be executed. Jewell.
The high bishop of the catholic church, Christ our Lord, celebrated his supper with his disciples in like sort as we have now seen and heard; without all pomp; simply, plainly, and sparingly. He took away the over-busy ceremony of the law; appointing another very easy to be gotten, and nothing sumptuous. Most things appertaining to the law were troublesome; and all belonging to the Gospel easy and nothing sumptuous. All the sayings and doings of Christ are most perfect: therefore, the form, also, of the Lord’s Supper is a most perfect form of a right singular and excellent ordinance or institution. The rites or ceremonies of celebrating the sacraments of the Old Testament were most perfect; so delivered from the first institution of them, that nothing was added to them nor taken from them, by such as were religious; no not many years after. And, therefore, that manner of celebrating the Lord’s Supper, as it was by the Lord instituted, and delivered to the church by the apostles, is to be observed with great religion: Paul, the vessel of election, knowing Christ’s institution to be most perfect; and that the same ought to be kept still in the church, simply and without any addition, saith to the Corinthians, I received that of the Lord which I have also delivered unto you. (1 Cor. 11:23.) For he thought it an heinous offence to deliver any other thing to the church than that which he had received of the Lord. Let us, therefore, with great religion, hold that fast which is delivered unto us by the Lord and the apostles. But the apostle delivered none other thing to the Corinthians, yea, many years after the Lord’s ascension into heaven, than that which was faithfully set down unto us in writing by the holy apostles and evangelists, St. Matthew, Mark, and Luke. We which defend and hold that the institution of our Lord Christ, which is delivered unto us by the apostles, is most pure and perfect, do nothing regard neither what any man nor at what time any bishop hath added this or that to the holy rite; or else hath taken away or changed: but rather what he, who is before and above all, did first himself, and commanded to be done. If the authority of him that did institute; if learning and holiness; if antiquity may be of force; then the victory is ours, who have Christ on our side with the best chosen company of the apostles: for from these we have what we celebrate; and that which we hold, that all godly men ought to celebrate. B. v. 8.
Forasmuch as the whole point of the controvery consisteth in these words, of eating and drinking the flesh and blood of the Lord, they interpreting the words bodily and we spiritually, it seemeth good to be showed, that by the words of eating and drinking, the Lord meant no other thing than to believe; and consequently to abide in Christ; and to have Christ abiding in us: we will, therefore, by conference of places of the scripture, bring forth six evident testimonies in confirmation of our assertion.
1. I am (saith the Lord) that bread of life; whoso cometh to me shall not hunger, and whoso believeth in me shall not thirst for ever. (John 6:35.) But who will deny that there is relation between to eat and not to hunger; to drink and not to thirst? Because, therefore, the Lord said, He shall not hunger, he should first have said, Whoso eateth me: but he rather used the word of coming, and said, Whoso cometh to me shall not hunger. To eat, therefore, is to come; and to come is to eat. And what it is to come to him, he expoundeth immediately, saying, Whosoever hath heard from the Father, and hath learned, he it is that cometh to me. (Ver. 45.) That is to say, receiveth me, and believeth in me. For Paul also saith, Whosoever will come to God, must believe. (Heb. xi. 6.) These testimonies without contradiction do prove, that to eat is nothing else but to believe. Yet that followeth which is more manifest: and whoso believeth in me shall never thirst; and, whoso drinketh shall not thirst: therefore, to drink, he hath put for to believe. Therefore, to drink is to believe. For faith satisfieth and purifieth our minds. Here they have an answer that make this objection: Whether the Lord himself had not words whereby he might declare his mind, if so be by eating and drinking he had meant believing? They have, I say, an open testimony whereby he useth the one for the other.
2. Again, in the same treatise the Lord saith, Whoso eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him at the latter day. (John 6:54.) And, again, in the same treatise he saith, This is the will of him that sent me, that whosoever shall see the Son and believe in him, may have everlasting life; and I will raise him at the latter day. (ver. 40.) Lo, here thou hast again these words, to eat Christ’s flesh, to drink his blood, and to believe in Christ all in one sense.
3. Again, the Lord saith, I am the lively bread which came down from heaven. And again, he saith, This is the work of God, that you should believe in him whom he sent, as he left written: this is, therefore, to eat the meat that perisheth not, but which remaineth unto everlasting life. Why then dost thou prepare thy teeth and thy belly? Believe and thou hast eaten. The same, again, in his twenty-sixth treatise, saith, To believe in him, this is to eat the bread of life. Whoso believeth in him, eateth invisibly; and is filled because he is born (again) invisibly. And, again, in the same treatise, he saith, This is to eat that meat and drink that drink; to abide in Christ and to have Christ abiding in him; and by this means, whoso abideth not in Christ, and in whom Christ doth not abide, doubtless he neither spiritually eateth his flesh, &c. The same Augustine De doctrina Christiana (lib. iii. cap. 16.) shewing when a figurative speech is to be admitted, and when not, saith, If it be an enjoining speech, or forbidding some heinous offence or trespass, or commanding some profit or good deed to be done, it is not figurative. But if it seem to command some heinous offence or trespass, or to forbid some profit or good deed, then it is figurative. Unless you eat the flesh of the Son of man, and drink his blood, you can have no life in you; this seemeth to command an heinous offence and trespass; therefore, it is figurative : willing us to be partakers of the Lord’s passion, and sweetly and profitably to keep in memory, that his flesh was crucified and wounded for us. Thus said Augustine; who doubtless set down not only his own meaning herein, but, also, the meaning of the whole catholic church which was at that time. Let our adversaries, therefore, take heed what they do, who shall drive all the faithful to this wickedness and offence; to wit, that we should corporally eat Christ’s body. Which being so, surely the meat whereof the Lord speaketh is no bodily meat, although the Lord himself have a true human and natural body of like substance to ours, – but spiritual: not that the flesh is converted into the spirit, but for that it ought to be received spiritually, not bodily. But it is eaten spiritually, by faith, not with the bodily mouth. For as chewing or eating maketh us partakers of the meat, so are we made partakers of the body and the blood of Christ through faith. B. v. 9.
XXIX. Of the Wicked, which eat not the body of Christ in the use of the Lord’s Supper.
The *wicked, and such as be **void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet ***in no wise are they partakers of Christ; but rather ****to their condemnation, do eat and drink the sign or sacrament of so great a thing.
XXIX. De manducatione Corporis Christi, et impios illud non manducare.
Impii, et fide viva destituti, licet carnaliter et visibiliter (ut Augustinus loquitur) corporis et sanguinis Christi Sacramentum, dentibus premant, nullo tamen modo Christi participes efficiuntur: sed potius tantae rei Symbolum ad judicium sibi manducant et bibunt.
*We affirm, together with the ancient Fathers, that the body of Christ is not eaten but of the good and faithful, and of those that are endued with the Spirit of Christ. Their doctrine (of the Church of Rome) is, that Christ’s very body effectually, and as they speak, really and substantially, may be eaten of the wicked and unfaithful men. Jewell.
**Q. Are then the only faithful fed with Christ’s body and blood? A. They only. For to whom he communicateth his body, to them ho communicateth also everlasting life. Nowell, p. 112.
It is requisite that no man should come to the holy communion but with a full trust in God’s mercy, and with a quiet conscience. Communion Serv.
***Moreover, brethren, I would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: (or, went with them) and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. 1 Cor. 10:1–5. Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils. Do we provoke the Lord to jealousy? are we stronger than he? 1 Cor. 10:21, 22. True worshippers shall worship the Father in spirit and in truth. John 4:23. The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 1 Cor. 2:14. Not discerning the Lord’s body. 1 Cor. 11:29. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 1 John 1:6, 7. Purge out the old leaven, that ye may be a new lump. – Let us keep the feast; not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. 1 Cor. 5:7, 8. Unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. Tit. 1:15. When ye come together in the church, I hear that there be divisions among you; and I partly believe it. – When ye come together therefore into one place, this is not to (or, ye cannot) eat the Lord’s supper. 1 Cor. 11:19, 20. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you I know you not whence ye are; depart from me, all ye workers of iniquity. Luke 13:26, 27. What concord hath Christ with Belial? 2 Cor. 6:15. When ye did eat, and when ye did drink, did not ye (or, be not ye they that) eat for yourselves, and drink for yourselves. Zech. 7:6. Without faith it is impossible to please him. Heb. 11:6. He that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. Rom. 14:23. To whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief. Heb. 3:18, 19. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 2 Cor. 13:5.
****After the sop Satan entered into Judas. John 13:27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation (or, judgment) to himself; not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. 1 Cor. 11:27–31. Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Ps. 50:16. By thy words thou shalt be justified, and by thy words thou shalt be condemned. Matt. 12:37.
****Q. Why then is the communicating of the sacrament damnable to the wicked? A. Because they come to the holy and divine mysteries with hypocrisy and counterfeiting, and do wickedly profane them, to the great injury and dishonour of the Lord himself that ordained them. Nowell, p. 112.
So is the danger great, if we receive the same unworthily: for then we are guilty of the body and blood of Christ our Saviour; we eat and drink our own damnation, not considering the Lord’s body; we kindle God’s wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of death. – Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy table; lest, after the taking of that holy sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. Com. Serv.
And this true Christian faith neither any devil hath; nor yet any man, which in the outward profession of his mouth, and in his outward receiving of the sacraments, in coming to the church, and in all other outward appearances, seemeth to be a Christian man, and yet in his living and deeds sheweth the contrary. Hom. iii. 3.
I know here what some do teach, and how they devise a certain third kind of eating Christ, which is neither spiritual nor yet sacramental, but altogether compounded of sacramental and corporal: for they hold opinion, also, that the true and natural body of Christ is received bodily by the unbelievers in the forms of the sacrament. Howbeit, it shall easily appear, by certain sound arguments of the scripture, that this is but a device of man : which arguments we will apply to the traitor Judas; that, by this one example, all the godly may learn what they eat and drink at the Lord’s Supper. For that the judgment which is made of the head being revealed unto us it shall be easier for us to pronounce of the members. Judas was at the supper with the rest of the apostles. He received the Sacrament of Christ’s body as the other disciples did; but, because he had not faith as the others had, he partaketh not of Christ; neither did he eat and drink the Lord’s body and blood. For as many as eat the Lord’s body and drink his blood do not hunger nor thirst: for they dwell in Christ, and Christ in them; they are Christ’s members: they never die. The contrary altogether appeareth in Judas and all his followers: wherefore the unbelievers do neither eat the Lord’s body nor drink his blood. Moreover, it is out of all doubt that there is no agreement between Christ and Belial: for this hath the apostle pronounced out of the general consent of the Scriptures. But Judas is, by Christ himself, called Satan: therefore Judas did not communicate with Christ. Against these they object the authority of Paul, saying that they which eat unworthily are not guilty of the bread and cup which they have eaten and drunken of, but of the Lord’s body and blood: and, also, that they do eat and drink their own damnation, for that they make no difference of the Lord’s body. Whereby it followeth necessarily, that they have eaten and drunken the Lord’s body unworthily, and not only the sacraments of the body and blood of Christ. We answer, that Paul saith thus in plain words, Whosoever eateth of this bread and drinketh of the Lord’s cup. (1 Cor. 11:27.) Mark this, he saith: Whoso eateth this bread and drinketh of this cup unworthily: he saith not, whoso eateth the flesh, and drinketh the blood unworthily. He is guilty of the body and blood of Christ whosoever receiveth the Sacrament of the body and blood of Christ unworthily; although in the mean season, he hath not received the very body and blood of the Lord. Paul saith, that revolters do crucify again unto themselves the Son of God. (Heb. 6:6.) He also denieth in another place, by all manner of means that it is not possible for Christ to be crucified, or to die any more. (Rom. 6:9. Heb. 9:25, 26.) Therefore Christ cannot be crucified again by the apostates, or revolters; howbeit their shameful falling away from him is so esteemed of as if they had crucified the Son of God. Although, therefore, the wicked do not eat the Lord’s very body, nor drink his blood; nevertheless, they are guilty of betraying the Lord’s body and blood, as far as in them lieth.
For he is guilty of the Lord’s body and blood, to whom the fault of the Lord’s death is imputed; that is to say, to whom Christ’s death becometh death, and not life; as it also happened unto them who, through unbelief and wickedness, did crucify Christ. For unto them Christ’s blood seemed profane, as it had been the blood of some beast, murderer, or wicked person; as being worthily shed for his offences. And, I pray you, what else doth he think than that Christ’s blood is profane, who believeth not that the same was shed for the sins of the world? And yet he dareth take part of the Lord’s Supper, that he may worthily be said to be guilty of the Lord’s body and blood. It is a very great offence to eat the Lord’s bread, and to drink of his cup unworthily through unbelief; which thing by the example of Judas is laid before our eyes. He believed not in the Lord Jesus; yea, he invented how to deliver him into the hands of thieves and murderers; yet, nevertheless, he sat down to meat, and took part of the Lord’s Supper; therefore, in the end the devil worthily challenged him wholly unto him. For St. John witnesseth that, about the end of the supper, the devil entered into Judas: not that he was not in him before that he came to the supper; for he had begun before to dwell in him, and to stir him forward: but for that after so many admonitions of our Lord Christ, and after that he had profaned the mysteries of Christ, and, as it were, trodden under foot, he wholly entered into him, and fully possessed him. B. v. 9.
XXX. Of both kinds.
The *cup of the Lord is not to be denied to the lay people: for both the parts of the Lord’s Sacrament, **by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.
XXX. De utraque specie.
Calix Domini laicis non est denegandus, utraque enim pars Dominci Sacramenti, ex Christi institutione et praecepto, omnibus Christianis ex aequo administrari debet.
*He took bread, and gave thanks, and brake it, and gave unto them saying, This is my body which is given for you: this do in remembrance of me. Likewise (ωσαύτως) also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you [for many for the remission of sins Matt. 26:28.] Luke 22:19, 20. – This do ye, as oft as ye drink it, in remembrance of me. 1 Cor. 11:25. Though it be but a man’s covenant [or testament], yet if it be confirmed, no man disannulleth or addeth thereto (ουδεις αθετει η επιδιατάσσεται). Gal. 3:15. I have received of the Lord that which also I delivered unto you, that the Lord Jesus in the same night in which he was betrayed, took bread, &c. As often as ye eat this bread, and drink this cup, ye do shew (or, shew ye) the Lord’s death, till he come. 1 Cor. 11:23, 26. The cup of blessing which we bless, is it not the communion (κοινωνία) of the blood of Christ. 1 Cor. 10:16.
*Q. And dost thou say that all ought alike to receive both parts of the Sacrament? A. Yea, verily. For sith the Lord hath expressly commanded, it were a most high offence in any part to abridge his commandment. Nowell, p. 108.
**Take, eat; this is my body. Drink ye all of it, for this is my blood. This do in remembrance of me. Matt. 26:26, 27, 28. Luke 22:19. Ye cannot drink the cup of the Lord and the cup of devils. 1 Cor. 10:21. Let a man examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. 11:28.
**When the people come to the holy Communion, the Sacrament ought to be given them in both kinds: for so both Christ hath commanded, and the apostles in every place have ordained, and all the ancient fathers and catholic bishops have followed the same. And whoso doeth contrary to this, he, as Gelasius saith, committeth sacrilege. Jewell.
Again, why did not the Lord deliver the Sacrament of the Supper unto us under one form of bread or wine only, but rather under both kinds? The doctors of the church, by one consent, suppose this to be the cause: for that he would signify, or rather testify, unto us, that he took both soul and flesh upon him, and gave the same for us; and also hath delivered our souls and flesh from everlasting destruction. For although there be two kinds, yet do they make but one Sacrament; and they may not be separated. Neither is their opinion or judgment to be allowed of, who, of their own private or rather sacrilegious authority, do corrupt the institution of Christ; offering to the lay people, which do communicate, the one kind only of bread; and granting to priests both kinds; and so challenging both kinds to themselves only. But Paul the apostle received the authority from the Lord himself to admit all the faithful people of Christ unto the Lord’s cup; and therefore let these bold fellows consider from whom they have received commandment to put back the laity; and to forbid them the cup which, by the Lord our God, is granted unto them.
The Lord hath instituted the cup of the Supper unto all the faithful: wherefore the apostles exhibited the same unto all the faithful. For if the Sacrament of the blood of Christ were given to the apostles only, surely then the thing itself – to wit, the remission of sins which is obtained through Christ’s blood – belongeth only to the apostles. Howbeit the Lord saith plainly, This is the blood of the New Testament which is shed for many for the remission of sins. It is also in other places of Scripture manifestly set down, that Christ’s blood was shed for the remission of the sins of all the faithful. Wherefore, if the laity be capable of the thing, how much more of the sign? B. v. 9.
XXXI. Of the one Oblation of Christ finished upon the Cross.
The *offering of Christ once made, is that **perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual.
XXXI. De unica Christi Oblatione in cruce perfecta.
Oblatio Christi semel facta, perfecta est redemptio, propitiatio, et satisfactio pro omnibus peccatis totius mundi, tam originalibus quam actualibus:
*Christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Eph. 5:2. Christ hath once suffered for sins, the just for the unjust, that he might bring us to God. 1 Pet. 3:18. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Heb. 9:26. Mine eyes have seen thy salvation (σωτήριον), which thou host prepared before the face of all people. Luke 2:30, 31. That thy way may be known upon earth, thy saving health among all nations. Ps. 67:2.
**While we were yet sinners Christ died for us. Rom. 5:8. One died for all. 2 Cor. 5:14. Who gave himself a ransom for all. 1 Tim. 2:6. That he by grace of God should taste death for every man. Heb. 2:9. Behold the lamb of God, which taketh away (ο αίρων) the sin of the world (του κόσμου). John 1:29. God so loved the world, that he gave his only begotten Son. John 3:16. This indeed is the Christ, the Saviour of the world. John 4:42. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all (Heb. hath made the iniquities of us all to meet on him). Isai. 53:6. cf. Ps. 14:2, 3. Rom. 3:11, 12. Destroy not him with thy meat, for whom Christ died. Rom. 14:15. Through thy knowledge shall the weak brother perish, for whom Christ died. 1 Cor. 8:11. There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Pet. 2:1. God sending his own Son in the likeness of sinful flesh, and for sin (or, by a sacrifice for sin), condemned sin in the flesh. Rom. 8:3. Christ was once offered to bear the sins of many. Heb. 9:26. 28. – To finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness. Dan. 9:24. He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1 John 2:2. God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. 2 Cor. 5:19. Being justified freely by his grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. Rom. 3:24, 25. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God. Heb. 9:14. Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. Eph. 5:25–27. We are sanctified through the offering of the body of Jesus Christ once for all. Heb. 10:10. By one offering he hath perfected for ever them that are sanctified. Heb. 10:14. In whom we have redemption through his blood, even the forgiveness of sins. You hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight. Col. 1:14, 21, 22. God hath blessed us with all spiritual blessings in heavenly places (or, things) in Christ. Eph. 1:3. In him dwelleth all the fullness of the Godhead bodily. And ye are complete in him. Col. 2:9, 10. The riches of the glory of this mystery – is Christ in you the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom; that we may present every than perfect in Christ Jesus. Col. 1:27, 28.
**With the one only sacrifice of his death he satisfied for our sins before God, and, appeasing the wrath of God, made us at one with him. With his blood, as with most pure washing, he hath washed and cleansed away all the filth and spots of our souls; and defacing with everlasting forgetfulness the memory of our sins, that they shall no more come in the sight of God, he hath cancelled, made void, and done away the handwriting whereby we were bound and convicted, and also the decree, by the sentence whereof we were condemned. All these things hath he done by his death, both for the living and for the dead that trusted in him while they lived. Nowell, p. 51.
Almighty God, our heavenly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world: and did institute, and in his holy gospel command us to continue a perpetual memory of that his precious death, until his coming again. Com. Service.
We must apprehend the merits of Christ’s death and passion by faith, and that with a strong and stedfast faith: nothing doubting but that Christ, by his own oblation and once offering of himself upon the cross, hath taken away our sins, and hath restored us again into God’s favour, so fully and perfectly that no other sacrifice for sin shall hereafter be requisite or needful in all the world. Hom. xxv. 2.
We must trust only in God’s mercy, and that sacrifice which our High Priest and Saviour Christ Jesus, the Son of God, once offered for us upon the cross, to obtain thereby God’s grace and remission, as well of our original sin in baptism as of all actual sin committed by us after our baptism, if we truly repent, and turn unfeignedly to him again. Hom. iii. 2. See also Article II and XVI.
Upon them that are ransomed and set at liberty there is no punishment afterward laid, by reason of the translation thereof from one to another. Furthermore, this is the new covenant that God in his Christ hath made with us, that he will not remember our iniquities. But how could he choose but remember our iniquities, if he ceased not to punish them? So then this remaineth not to be doubted of, that Christ our Lord is the full portion, satisfaction, oblation, and sacrifice for the sins, I say for the punishment and the fault of all the world, yea and by himself alone: for in none other is any salvation: neither is there any other name given unto men whereby they must be saved. B. i. 6.
and there is a *no other satisfaction for sin but that alone.
neque praeter illam unicam est ulla alia pro peccatis expiatio:
*I will make a new covenant, &c. Jer. 31:31. This is the covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Heb. 10:16–18. There remaineth no more sacrifice for sins. Heb. 10:26. Messiah shall be cut off, but not for himself – he shall cause the sacrifice and the oblation to cease. Dan. 9:26, 27. Almost all things are by the law purged with blood; and without shedding of blood is no remission. Heb. 9:22. The blood of Jesus Christ his Son cleanseth us from all sin. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 2:7, 9. I, even I, am he that blotteth out thy transgressions for mine own sake. Is. 43:25. As for our transgressions, thou shalt purge them away. Ps. 65:3. There is forgiveness with thee, that thou mayest be feared. Ps. 130:4.
Wherefore the *sacrifices of masses, in the which it was commonly said, that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were **blasphemous fables and dangerous deceits.
Unde missarum sacrificia, quibus vulgo dicebatur, sacerdotem offerre Christum in remissionem poenae aut culpae, pro vivis et defunctis, blasphema figmenta sunt, et perniciosae imposturae.
*Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Heb. 9:25, 26. This man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God. Heb. 10:12. Ye are built up a spiritual house, and holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Pet. 2:5.
*The Lord’s Supper was not ordained to this end, that Christ’s body should be offered in sacrifice to God the Father for sins. For he, when he did institute his Supper, commanded us to eat his body, not to offer it. As for the prerogative of offering for sins, it pertaineth to Christ alone, as to him which is the eternal priest, which also when he died upon the cross, once made that only and everlasting sacrifice for our salvation, and fully performed the same for ever. For us there is nothing left to do, but to take the use and benefit of that eternal sacrifice bequeathed us by the Lord himself; which we chiefly do in the Lord’s Supper. Nowell, p. 111.
**When they say, and sometimes do persuade fools, that they are able by their masses to distribute and to apply unto men’s commodity all the merits of Christ’s death: yea, although many times the parties think nothing of the matter, and understand full little what is done, this is a mockery, a heathenish fancy, and a very toy. For it is our faith that applieth the death and cross of Christ to our benefit, and not the act of the massing priest. Faith had in the sacraments, saith Augustine, doth justify, and not the sacraments. And Origen saith, Christ is the priest, the propitiation and sacrifice: which propitiation cometh to every one by mean of faith. And so, by this reckoning, we say that the sacraments of Christ, without faith, do not once profit these that be alive; a great deal less do they profit those that be dead. Jewell. See Art. XXVIII.
He is the high and everlasting priest, which hath offered himself once for all upon the altar of the cross; and with that one oblation hath made perfect for evermore them that are sanctified (Heb. 7:27, 10:14). He is the alone Mediator between God and man, which paid our ransom to God with his own blood ; and with that hath he cleansed us from all sin (1 Tim. 2:5, 7; 1 John 1:7). He is the Physician which healeth all our diseases. He is that Saviour which saveth his people from all their sins (Mat. 1:21). Hom. ii. 1.
The priests and monks do teach that repentance of the sin committed and faith in Christ are not sufficient for the purging of sins, without the satisfaction of our own works and merits. For they affirm, that by these means penalty due to sins (the guilt whereof, they say, is only pardoned) is washed away, as with a shower of water poured down upon it. But we already have taught out of the canonical scriptures, that God doth not only forgive freely the guilt, but also the penalty of our sins. We have already taught that men are not justified by their own works or merits, but by the mere grace of God, through the faith of Christ Jesus. For otherwise he should in vain have taken our flesh upon him, and in vain should Christ have given himself unto the most bitter and reproachful death of the cross. Now we add, if we are not justified by works, then do we not with our works make satisfaction for our sins. Christ is our righteousness, and therefore also our satisfaction. The price of our redemption is in Christ, not in ourselves. If we make satisfaction for ourselves, then is the price of our redemption in ourselves. And therefore are we both Christs and Saviours unto ourselves: which thing doth flatly make Christ of none effect, and therefore is it extreme blasphemy. That only preaching and promise of the New Testament is this: I will be appeased upon their unrighteousness and sins, and will no more remember their iniquities. Now, where such a remission is, there is no oblation or satisfaction for sin. B. iv. 2.
XXXII. Of the Marriage of Priests.
*Bishops, priests, and deacons, are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage: Therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
XXXII. De Conjugio Sacerdotum.
Episcopis, Presbyteris, et Diaconis nullo mandato divino praeceptum est, ut aut coelibatum voveant, aut a matrimonio abstineant. Licet igitur etiam illis ut caeteris omnibus Christianis, ubi hoc ad pietatem magis facere judicaverint, pro suo arbitratu matrimonium contrahere.
*A bishop must be blameless, the husband of one wife; one that ruleth well his own house, having his children in subjection with all gravity. 1 Tim. 3:2, 4. Likewise must the Deacons be grave, not doubletongued; even so must their wives be grave, not slanderers, sober, faithful in all things. Let deacons be the husbands of one wife, ruling their children and their own houses well. 1 Tim. 3:12. If any elder be blameless, the husband of one wife, having faithful children. Tit. 1:6. And the Lord said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Lev. 21:7. Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord and Cephas? 1 Cor. 9:5. Marriage is honourable in all, and the bed undefiled. Heb. 13:4. To avoid fornication, let every man have his own wife, and let every woman have her own husband. 1 Cor. 7:2. I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner and another after that. I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. 1 Cor. 7:9. He said unto them, All men cannot receive this saying, save they to whom it is given. Matt. 19:11. In the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; – forbidding to marry. 1 Tim. 4:3.
*We say that matrimony is holy and honourable in all sorts and dates of persons, as in the patriarchs, in the prophets, in the apostles, in the holy martyrs, in the ministers of the church, and in bishops: and that it is an honest and lawful thing (as Chrysostom saith) for a man, living in matrimony, to take upon him therewith the dignity of a bishop. And as Sozomenus saith of Spiridion, and Nazianzen of his own father, we say that a good and diligent bishop cloth serve in the ministry never the worse for that he is married, but rather the better, and with more ableness to do good. Further we say, that the same law which by constraint taketh away this liberty from men, and compelleth them against their wills to live single, is the “doctrine of devils,” as Paul saith. Jewell.
Holy matrimony is an honourable estate, instituted of God in the time of man’s innocency; signifying unto us the mystical union that is betwixt Christ and his church: which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought in Cana of Galilee: and is commended of St. Paul to be honourable among all men. Marriage Service.
XXXIII. Of excommunicate Persons, how they are to be avoided.
That person, which, *by open denunciation of the church, is rightly cut off from the unity of the church, and excommunicated,
XXXIII. De Excommunicatis vitandis.
Qui per publicam Ecclesiae denunciationem rite ab unitate Ecclesiae praecisus est et excommunicatus,
*If thy brother shall trespass against thee, go and tell him of his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily, I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Matt. 18:15–18. It is reported commonly that there is fornication among you. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 1 Cor. 5:1–5. I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. Therefore put away from among yourselves that wicked person. 1 Cor. 5:11, 13. Them that sin rebuke before all, that others also may fear. 1 Tim. 5:20. Which some having put away, (a good conscience,) concerning faith have made shipwreck: of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. 1 Tim. 1:20.
*In the church, if it be well ordered, there shall be seen to be observed a certain order and manner of governance, and such a form of ecclesiastical discipline, that it shall not be free for any that abideth in that flock publicly to speak or do any thing wickedly or in heinous sort without punishment, yea, and so that in that congregation of men, all offences, so far as is possible, be avoided. But this discipline since long time past, by little and little decaying, as the manners of men be corrupt and out of right course, specially of the rich and men of power, which will needs have impunity and most free liberty to sin and do wickedly, this grave manner of looking to them and of chastisement can hardly be maintained in churches. Nowell, p. 68.
In churches well ordered and well mannered, there was, as I said before, ordained and kept a certain form and order of governance. There were chosen elders, that is, ecclesiastical magistrates, to hold and keep the discipline of the church. To these belonged the authority, looking to, and correction, like censors. These calling to them also the pastor, if they knew any that either with false opinions, or troublesome errors, or vain superstitions, or with corrupt and wicked life, brought publicly any great offence to the church of God, and which might not come without profaning the Lord’s Supper, did put back such from the communion, and rejected them, and did not admit them again till they had with public penance satisfied the Church. Nowell, p. 115.
We say, that Christ hath given to his ministers power to bind, to loose, to open, to shut. And we say, the office of loosing consisteth in this point: that the minister, either by the preaching of the gospel, offereth the merits of Christ and full pardon to such as have lowly and contrite hearts, and do unfeignedly repent themselves, pronouncing unto the same a sure and undoubted forgiveness of their sins, and hope of everlasting salvation; or else that the same minister, when any have offended their brothers’ minds with some great offence, or notable and open crime, whereby they have, as it were, banished and made themselves strangers from the common fellowship, and from the body of Christ, then after perfect amendment of such persons, doth reconcile them, and bring them home again, and restore them to the company and unity of the faithful. We say also that the minister doth execute the authority of binding and shutting as often as he shutteth up the gate of the kingdom of heaven against unbelieving and stubborn persons, denouncing unto them God’s vengeance and everlasting punishment: or else when he doth quite shut them out from the bosom of the church by open excommunication. Out of doubt, what sentence soever the minister of God shall give in this sort, God himself doth so well allow it, that whatsoever here in earth by their means is loosed and bound, God himself will loose and bind, and confirm the same in heaven. And touching the keys wherewith they may either shut or open the kingdom of heaven, we with Chrysostom say, They be the knowledge of scriptures: with Tertullian we say, They be the interpretation of the law: and with Eusebius we call them, The word of God. We say that the priest indeed is a judge in this case, but yet hath no manner of right to challenge an authority or power; as saith Ambrose. Jewell.
*ought to be taken of the whole multitude of the faithful as an heathen and publican, **until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.
is ab universa fidelium multitudine (donec per poenitentiam publice reconciliatus fuerit arbitrio judicis competentis) habendus est tanquam ethnicus et publicanus.
*Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. Rom. 16:17. If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not an enemy, but admonish him as a brother. 2 Thess. 3:14, 15. A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself. Tit. 3:10, 11.
**Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. To whom ye forgive any thing, I forgive also. 2 Cor. 2:6–10.
**Q. Is there then no hope of salvation out of the church? A. Out of it can be nothing but damnation, death, and destruction. For what hope of life can remain to the members, when they are pulled asunder and cut off from the head and body? They, therefore, that seditiously stir up discord in the church of God, and make division and strife in it, and trouble it with sects (factionibus), have all hope of safety by forgiveness of sins cut off from them, till they be reconciled, and return to agreement and favour with the church. Nowell, p. 69.
XXXIV. Of the Traditions of the Church.
It is not necessary that traditions and ceremonies be in all places *one, or utterly like;
XXXIV. De Traditionibus Ecclesiasticis.
Traditiones atque caeremonias easdem, non omnino necessarium est, esse ubique, aut prorsus consimiles.
*For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Rom. 14:17. Meat commendeth us not to God: for neither, if we eat, are we the better (or, have we the more); neither, if we eat not, are we the worse (or, have we the less). 1 Cor. 8:8. If any man seem to be contentious, we have no such custom, neither the churches of God. 1 Cor. 11:16. As God hath distributed to every man, as the Lord hath called every one, so let men walk. And so ordain I in all churches. 1 Cor. 7:17. God is not the author of confusion (gr. tumult, or, unquietness), but of peace, as in all churches of the saints. 1 Cor. 14:33.
*Of a truth unity and concord do best become religion: yet is not unity the sure and certain mark whereby to know the church of God. Jewell.
Are they ignorant how great diversity there hath been always in ceremonies, unity notwithstanding always remaining undivided in the Catholic Church? Socrates, the famous writer of the ecclesiastical history, in the fifth book of his history, the 22nd chapter, setteth out at large the diversity of ceremonies in the church of God. Amongst other things he saith: No religion keepeth all one kind of ceremonies; albeit it agree in doctrine about them. For they which agree in faith differ in ceremonies. And again: It shall be both laboursome and troublesome, yea, and impossible, to describe all the ceremonies of all the churches in each city and region. The blessed martyr Irenaeus saith: Neither could Anicetus persuade Polycarpus that he should not observe those things which with John the disciple of our Lord, and the rest of the apostles, with whom he had been conversant, he had always observed: neither did Polycarpus persuade Anicetus not to keep that custom which by the tradition of those elders to whom he succeeded, he said he was to keep. And these matters thus standing, they had fellowship one with another. Moreover the ancient church used great liberty in observation of ceremonies, yet so always as it brake not the bond of unity. B. v. 2.
for at all times *they have been diverse, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s word.
Nam ut variae semper fuerunt, et mutari possunt, pro regionum, temporum, et morum diversitate, modo nihil contra verbum Dei instituatur.
*God’s church ought not, neither may it be so tied to that or any other order now made, or hereafter to be made and devised by the authority of man, but that it may lawfully, for just causes, alter, change, or mitigate those ecclesiastical decrees and orders, yea, recede wholly from them, and break them, when they tend either to superstition or to impiety; when they draw the people from God, rather than work any edification in them. This authority Christ himself used, and left it to his church. He used it, I say; for the order or decree made by the elders for washing ofttimes, which was diligently observed of the Jews, yet tending to superstition, our Saviour Christ altered and changed the same in his church into a profitable sacrament, the sacrament of our regeneration, or new birth. This authority to mitigate laws and decrees ecclesiastical the apostles practiced, when they, writing from Jerusalem unto the congregation that was at Antioch, signified unto them, that they would not lay any further burthen upon them, but these necessaries: that is, that they should abstain from things offered unto idols, from blood, from that which is strangled, and from fornication (Acts 15:29), notwithstanding that Moses’s law required many other observances. – Positive laws made by princes, for conservation of their policy, not repugnant unto God’s law, ought of all Christian subjects with reverence of the magistrate to be obeyed; not only for fear of punishment, but also, as the apostle saith, for conscience sake. Conscience, I say, not of the thing, which of its own nature is indifferent, but of our obedience, which by the law of God we owe unto the magistrate, as unto God’s minister. By which positive laws, though we subjects, for certain times and days appointed, be restrained from some kinds of meats and drink, which God by his holy word hath left free to be taken and used of all men, with thanksgiving, in all places, and at all times; yet for that such laws of princes and other magistrates are not made to put holiness in one kind of meat and drink more than another, to make one day more holy than another, but are grounded merely upon policy; all subjects are bound in conscience to keep them by God’s commandment; who by the apostle willeth all, without exception, to submit themselves unto the authority of the higher powers. Hom. xvi. 2.
God grant all us, the Queen’s Highness’s faithful and true subjects, to feed of the sweet and savoury bread of God’s own word ; and, as Christ commanded, to eschew all our pharisaical and papistical leaven of man’s feigned religion: which although it were before God most abominable, and contrary to God’s commandments and Christ’s pure religion, yet it was praised to be a most godly life and highest state of perfection; as though a man might be more godly, and more perfect, by keeping the rules, traditions, and professions of’ men, than by keeping the holy commandments of God. Hom. v. 3.
Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved of common authority, *ought to be rebuked openly, (that other may fear to do the like,) **as he that offendeth against the common order of the Church,
Traditiones et caeremonias Ecclesiasticas, quae cum verbo Dei non pugnant, et sunt auctoritate publica institutae atque probatae, quisquis privato coneilio volens, et data opera, publice violaverit, is, ut qui peccat in publicum ordinem Ecclesiae,
*Obey them that have the rule over you, and submit yourselves. Heb. 13:17. Them that sin, rebuke before all, that others also may fear. 1 Tim. 5:20. Warn them that are unruly, (or disorderly). 1 Thess. 5:14. We hear there are some among you that walk disorderly. – If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 2 Thess. 3:11, 14.
*Ecclesiastical laws are those which, being taken out of the word of God, and applied to the state of men, times, and places, are received and have authority in the church among the people of God. I call these ecclesiastical laws, and not traditions of men, because, being taken out of holy scriptures, and not invented or brought to light by the wit of man, they are used of that church which heareth the voice of the shepherd alone and knoweth not a stranger’s tongue. – Ecclesiastical laws have their measure and certain marks, beyond which they may not pass, to wit, that nothing be done or received contrary or differing in any iota from the word of God, sounding against charity and comeliness, either in little or much: that, lastly, this rule of the apostle may be effectually observed: Let all things be done decently according unto order, and to the edification of the church. If, therefore, any man shall go about under a coloured pretence of ecclesiastical laws to bring in any superstitious, busy, and unseemly traditions of men, which withal do differ from the scriptures, their part shall be, first to try that deceit of theirs by the rule of God’s word, and then to reject it. B. ii. 1.
St. Austin, prescribing unto Januarius, what in this diversity of ceremonies he should either do or follow, biddeth not him to make a schism; but judging moderately and wisely, No rule, saith he, in these things is better than a grave and wise Christian, who will do in such sort as he shall see every church do, unto which by chance he cometh. For that which neither contrary to faith nor good manners is commanded, is to be counted indifferent, and according to their own society, amongst whom we live to be observed. B. v. 2.
I cannot marvel enough at the corrupt and schismatical manners of certain men who separate themselves for every light cause from the most wholesome and pleasant company or society of the church. B. v. 2.
**Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 2 Thess. 3:6. Diotrephes, who loveth to have the preeminence, received us not. Wherefore if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. 3 John 10. Let all things be done decently, and in order. 1 Cor. 45:40. Though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order. Col. 2:5.
*and hurteth the authority of the magistrate, **and woundeth the consciences of the weak brethren.
quique laedit auctoritatem Magistratus, et qui infirmorum fratrum conscientias vulnerat, publice, ut caeteri timeant, arguendus est.
*Submit yourselves to every ordinance of man for the Lord’s sake. 1 Pet. 2:13. Ye must needs be subject, not only for wrath, but also for conscience sake. Rom. 13:5. Submitting yourselves one to another in the fear of God. Eph. 5:21.
**I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ. Rom. 16:17, 18. When ye sin so against the brethren, and wound their weak consciences, ye sin against Christ. 1 Cor. 8:12. Take heed that ye despise not one of these little ones. Matt. 18:10. Let us not judge one another, but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way. Rom. 14:13. We that are strong ought to bear the infirmities of the weak, and not to please ourselves. Rom. 15:1.
*Every particular and national church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man’s authority, so that all things be done to edifying.
Quaelibet Ecclesia particularis, sive nationalis, auctoritatem habet instituendi, mutandi, aut abrogandi caeremonias, aut ritus Ecclesiasticos, humana tantum auctoritate institutos, modo omnia ad aedificationem fiant.
*Let us follow after the things which make for peace, and things wherewith one may edify another. Rom. 14:19. Let every one of us please his neighbour for his good to edification. Rom. 15:2. Seek that ye may excel to the edifying of the Church. 1 Cor. 14:12. Let all things be done unto edifying. 1 Cor. 14:26.
*And though Christ said, They worship God in vain that teach doctrines and commandments of men; yet he meant not thereby to overthrow all men’s commandments; for he himself was ever obedient to the princes and their laws, made for good order and governance of the people; but he reproved the laws and traditions made by the Scribes and Pharisees, which were not made only for good order of the people (as the civil laws were,) but they were set up so high, that they were made to be right and pure worshipping of God, as they had been equal with God’s laws, or above them: for many of God’s laws could not be kept, but were fain to give place unto them. This arrogancy God detested, that man should so advance his laws to make them equal with God’s laws, wherein the true honouring and right worshipping of God standeth, and to make his laws for them to be left off. God hath appointed his laws, whereby his pleasure is to be honoured. His pleasure is also, that all men’s laws, not being contrary unto his laws, shall be obeyed and kept, as good and necessary for every commonweal, but not as things wherein principally his honour resteth; and all civil and man’s laws either be, or should be made to bring men the better to keep God’s laws, that consequently, or followingly, God should be the better honoured by them. Hom. v. See Art. XX.
XXXV. Of Homilies.
The second book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in churches by the ministers, diligently and distinctly, that they may be understanded of the people.
XXXV De Homiliis.
Tomus secundus Homiliarum, quarum titulos huic Articulo subjunximus, continet piam et salutarem doctrinam, et his temporibus necessarium, non minusquam prior tomus homiliarum, quae editae sunt tempore Edvardi Sexti. Itaque eas in ecclesiis per ministros diligenter et clare, ut a populo intelligi possint, recitandas esse judicavimus.
Of the Names of the Homilies.
1. Of the right use of the Church.*
*Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools; for they consider not that they do evil. Eccles. 5:1. Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Matt. 18:19, 20.
2. Against peril of Idolatry.*
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments. Exod. 20:4–6.
3. Of repairing and keeping clean of Churches.*
*Is it time for you, O ye, to dwell in your ceiled houses and this house lie waste? Now therefore thus saith the Lord of hosts; Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes. Haggai 1:4, 5, 6.
4. Of Good Works; first, of Fasting.*
*I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. 1 Cor. 9:27.
5. Against Gluttony and Drunkenness.*
*And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. Luke 21:34.
6. Against excess of Apparel.*
*Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed? (For after all these things do the Gentiles seek): for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. Matt. 6:31–33. That women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works. l Tim. 2:9. 10.
7. Of Prayer.*
*Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. Phil. 4:6. Continue in prayer, and watch in the same with thanksgiving. Col. 4:2.
8. Of the place and time of Prayer.*
*Remember the sabbath day to keep it holy. Exod. 20:8. I was in the spirit on the Lord’s day. Rev. 1:10. Not forsaking the assembling of ourselves together, as the manner of some is. Heb. 10:25.
9. The Common Prayer and Sacraments ought to be ministered in a known tongue.*
*Let all things be done to edifying. 1 Cor. 14:26.
10. Of the reverend estimation of God’s word.*
*All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. 2 Tim. 3:16, 17.
11. Of Alms-doing.*
*Charge them that are rich in this world that they do good, that they be rich in good works, ready to distribute, willing to communicate: laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. 1 Tim. 6:17–19.
12. Of the Nativity of Christ.*
*This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. 1 Tim. 1:15.
13. Of the Passion of Christ.*
*He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Is. 53:5.
14. Of the Resurrection of Christ.*
*If Christ be not risen, then is our preaching vain, and your faith is also vain – ye are yet in your sins. 1 Cor. 15:14, 17.
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.*
*As often as ye eat this bread and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. 1 Cor. 11:26–29.
16. Of the Gifts of the Holy Ghost.*
*(The coming down of the Holy Ghost on the day of Pentecost.) Acts 2. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Gal. 5:22, 23.
17. For the Rogation Days.*
*For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. Rom. 11:36.
18. Of the state of Matrimony.*
*Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Heb. 13:4.
19. Of repentance.*
*Testifying both to the Jew, and to the Greek, repentance toward God, and faith toward our Lord Jesus Christ. Acts 20:21.
20. Against Idleness.*
*We hear that there are some which walk among you disorderly, working not at all, but are busy bodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and cat their own bread. 2 Thess. 3:11, 12.
21. Against Rebellion.*
*Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Rom. 13:1, 2.
The Names of the former Book of Homilies.
1. A fruitful Exhortation to the Reading and Knowledge of Holy Scripture.*
*The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey, and the honey comb. Moreover by them is thy servant warned, and in keeping of them there is great reward. Ps. 19:7–11.
2. Of the Misery of Mankind, and of his Condemnation to Death everlasting by his own Sin.*
*The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Gal. 3:22.
3. Of the Salvation of Mankind, by only Christ our Saviour, from Sin and Death everlasting.*
*By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. Eph. 2:8, 9. We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. Gal. 2:16.
4. Of the True Lively and Christian Faith.*
*Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. 1 Tim. 1:5. Faith worketh by love. Gal. 5:6.
5. Of Good Works annexed unto Faith.*
*Faith, if it have not works, is dead, being alone. By works was faith made perfect. James 2:17, 22.
6. Of Christian Love and Charity.*
*Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. Matt. 22:37–40.
7. Against Swearing and Perjury.*
*Thou shalt swear, the Lord liveth, in truth, in judgment, and in righteousness. Jer. 4:2.
8. How Dangerous a thing it is to fall from God.*
*Cast me not away from thy presence ; and take not away thy Holy Spirit from me. Ps. 51:11.
9. An Exhortation against the Fear of Death.*
*And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God: that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 1 John 5:11–13.
10. An Exhortation concerning Good Order, and Obedience to Rulers and Magistrates.*
*Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king as supreme; or unto governors as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God. 1 Pet. 2:13–15.
11. Against Whoredom and Uncleanness.*
*This ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Eph. 5:5.
12. Against Contention and Brawling.*
*If ye have bitter envying in strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. James 3:14–16.
XXXVI. Of consecration of Bishops and Ministers.
The *Book of Consecration of Archbishops and **Bishops,
XXXVI. De Episcoporum et Ministrorum Consecratione.
Libellus de consecratione Archiepiscoporum et Episcoporum,
*It is evident unto all men diligently reading holy Scripture and ancient authors, that from the Apostles’ time there hath been these orders of ministers in Christ’s Church, bishops, priests, and deacons: which offices were evermore had in such reverend estimation, that no man by his own private authority might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as were requisite for the same, and also for public prayer, with imposition of hands, approved and admitted thereunto. And therefore, to the intent these orders should be continued and reverently used and esteemed in the Church of England, it is requisite that no man (not being at this present bishop, priest, or deacon) shall execute any of them, except he be called, tried, examined, and admitted, according to the form hereafter following. And none shall be admitted a deacon, except he shall be twenty-one years of age at the least. And every man which is to be admitted a priest shall be full four and twenty years old. And every man which is to be consecrated a bishop shall be full thirty years of age. And the bishop knowing, either by himself or by sufficient testimony, any person to be a man of virtuous conversation, and without crime, and, after examination and trial, finding him learned in the Latin tongue, and sufficiently instructed in holy Scripture, may upon a Sunday or holyday, in the face of the Church, admit him a deacon in such manner and form as hereafter followeth. Preface to the Offices.
**Ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls. 1 Pet. 2:25. As my Father hath sent me, even so send I you. John 20:21. His bishopric let another take. Acts 1:20. Take heed unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers (επίσκόπους), to feed the Church of God, which he hath purchased with his own blood. Acts 20:28. This is a true saying, If any man desire the office of a Bishop he desireth a good work. A Bishop then must be blameless. 1 Tim. 3:1, 2. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee. Tit. 1:5.
and Ordering of *Priests and **Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such ***Consecration and Ordering; neither hath it any thing that of itself is superstitious and ungodly.
et de ordinatione Presbyterorum et Diaconorum, editus nuper temporibus Edvardi VI et auctoritate Parliamenti illis ipsis temporibus confirmatus, omnia ad ejusmodi consecrationem et ordinationem necessaria continet, et nihil habet, quod ex se sit aut superstitiosum aut impium:
*Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 1 Tim. 4:14. I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands. 2 Tim. 1:6. Against an elder receive not an accusation but before two or three witnesses. 1 Tim. 5:19. Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 1 Tim. 5:17.
**Likewise must the deacons be grave – holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon being found blameless. 1 Tim. 3:8–10.
***Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hand upon him; and set him before Eleazer the priest, and before all the congregation; and give him a charge in their sight. Numb. 27:18, 19. Thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together: and thou shalt bring the Levites before the Lord and the children of Israel shall put their hands upon the Levites: and Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord. Numb. 8:9, 10, 11. Whom they set before the Apostles: and when they had prayed, they laid their hands on them. Acts 6:6. Lay hands suddenly on no man. 1 Tim. 5:22. As my Father hath sent me, so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:21, 22. The Holy Ghost hath made you overseers. Acts 20:28. The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. They being sent forth by the Holy Ghost departed. Acts 13:2, 4.
*And therefore whosoever are consecrated or ordered according to the rites of that book, since the second year of the forenamed King Edward, unto this time, or hereafter shall be consecrated or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
itaque quicunque juxta ritus illius libri consecrati aut ordinati sunt, ad anno secundo praedicti Regis Edvardi usque ad hoc tempus, aut in posterum juxta eosdem ritus consecrabuntur aut ordinabuntur, rite atque ordine atque legitime statuimus esse, et fore, consecratos et ordinatos.
*There was a new form of ordinations agreed on by the bishops in the third year of King Edward; and when the Book of Common Prayer, with the last corrections of it, was authorized by Act of Parliament in the fifth year of that reign, the new Book of Ordinations was also enacted, and was appointed to be a part of the Common Prayer Book. In Queen Mary’s time these Acts were repealed, and those books were condemned by name. When Queen Elizabeth came to the crown, King Edward’s Common Prayer Book was of new enacted, and Queen Mary’s Act was repealed. But the book of Ordination was not expressly named, it being considered as a part of the Common Prayer Book, as it had been made in King Edward’s time, so it was thought no more necessary to mention that office by name than to mention all the other offices that are in the book. Bishop Bonner set on foot a nicety, that since the Book of Ordinations was by name condemned in Queen Mary’s time, and was not by name received in Queen Elizabeth’s time, that therefore it was still condemned by law, and that by consequence ordinations performed according to this book were not legal. But it is visible that whatsoever might he made out of this, according to the niceties of our law, it has no relation to the validity of ordinations, as they are sacred performances, but only as they are legal actions, with relation to our constitution. Therefore a declaration was made in a subsequent Parliament, that the Book of Ordination was considered as a part of the Book of Common Prayer: and to clear all scruples or doubts that might arise upon that matter, they by a retrospect declared them to be good: and from that retrospect in the Act of Parliament, the like clause was put in the Article. Burnet.
XXXVII. Of the Civil Magistrates.
The King’s Majesty hath the chief power in this realm of England, and other his dominions, *unto whom the chief government of all estates in this realm, whether they be **ecclesiastical or civil, in all causes doth appertain; and is not, nor ought to be, subject to any foreign jurisdiction.
XXXVII. De Civilibus Magistratibus.
Regia Majestas in hoc Angliae regno, ac caeteris ejus dominiis, summam habet potestatem, ad quam omnium statuum hujus regni, sive illi Ecclesiastici sint sive Civiles, in omnibus causis, suprema gubernatio pertinet, et nulli externae jurisdictioni est subjecta, nec esse debet.
*Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained (or, ordered) of God. Rom. 13:1. Submitting yourselves to every ordinance of man (πάση ανθρωπίνη κτίσει) for the Lord’s sake whether it be to the king, as supreme; or unto governors. The Lord knoweth how – to reserve the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government (or, dominion). Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. 2 Pet. 2:9, 10. God standeth in the congregation of the mighty; he judgeth among the gods. – I have said, Ye are gods. Ps. 72:6. He calleth them gods unto whom the word of God came. John 10:35. Thou couldest have no power at all against me, except it were given thee from above. John 19:11. Kings shall be thy nursing fathers and their queens thy nursing mothers. Is. 49:23. Saul was made head of the tribes of Israel. 1 Sam. 15:17. They departed not from the commandment of the king unto the priests and Levites concerning any matter, or concerning the treasures. 2 Chron. 8:15.
*Let us learn of St. Paul, the chosen vessel of God, that all persons having souls, (he excepteth none, nor exempteth none, neither priest, apostle, nor prophet, saith St. Chrysostom,) do owe of bounden duty, and even in conscience, submission and subjection to the higher powers which be set in authority by God: forasmuch as they be God’s lieutenants, God’s presidents, God’s officers, God’s commissioners, God’s judges, ordained of God himself; of whom only they have all their power, and all their authority. And the same St. Paul threateneth no less pain than everlasting damnation to all disobedient persons, to all resisters against this general and common authority, forasmuch as they resist not man, but God; not man’s device and invention, but God’s wisdom, God’s order, power, and authority. Hom. x. 6.
Submit yourselves, and he subject, saith St. Peter, unto kings, as unto the chief heads, and unto rulers, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well ; for so is the will of God. 1 Pet. 2:13–15. I need not to expound these words, they be so plain of themselves. St. Peter doth not say, Submit yourselves unto me as supreme head of the Church: neither saith he, Submit yourselves from time to time to my successors in Rome: but he saith, Submit yourselves unto your king, your supreme head, and unto those that he appointeth in authority under him; for that you shall so shew your obedience, it is the will of God; God will that you be in subjection to your head and king. This is God’s ordinance, God’s commandment, and God’s holy will, that the whole body of every realm, and all the members and parts of the same, shall be subject to their head, their king : and that, as St. Peter writeth, for the Lord’s sake; and, as St. Paul writeth, for conscience sake, and not for fear only. 1 Pet. 2:13. Rom. 13:5. Hom. x. 3.
From thence (the holy decree of the laws of God) they all, whether they be parents, princes, magistrates, or other superiors, whatsoever they be, have all their power and authority: because by these it has pleased God to rule and govern the world. Nowell, p. 20.
Whereas we attribute to the King’s Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended; we give not our princes the ministering either of God’s word, or of the Sacraments; the which thing the *Injunctions also lately set forth by Elizabeth our Queen do most plainly testify:
Cum Regiae Majestati summam gubernationem tribuimus, quibus titulis intelligimus animos quorundam calumniatorum offendi, non damus Regibus nostris, aut Verbi Dei aut Sacramentorum administrationem, quod etiam injunctiones ab Elizabetha Regina nostra, nuper editae, apertissime testantur.
*And it shall be when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests and the Levites: and it shall be with him and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and those statutes to do them. Deut. 17:18, 19. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper (or, do wisely) whithersoever thou goest. Josh. 1:7. He brought forth the king’s son, and put the crown upon him, and gave him the testimony; and they made him king. 1 Kings 11:12. 2 Chron. 23:11. Be wise now therefore, O ye kings: be instructed ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son (cf. 1 Sam. 10:1) lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. Ps. 2:10–12. I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings and for all in authority (or, eminent place), that we may lead a quiet and peaceable life in all godliness and honesty. 1 Tim. 2:1, 2. The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him. Ps. 72:10, 11. Kings shall be thy nursing fathers (Heb. nourishers), and their queens (Heb. princesses) thy nursing mothers. Isai. 49:23. David’s care of the ark of God. 2 Sam. 6:2. He divides the priests into courses. 1 Chron. 23:6. Solomon built the house of God. 1 Kings 6:14. He appoints the courses of the priests. 2 Chron. 8:14. Asa reforms abuses in religion. 2 Chron. 14:2, 4. He farther reforms the nation, and takes an oath of the people to reform and seek the Lord. 2 Chron. 15:8–14. Jehoshaphat enjoins the princes and the Levites to teach the law of the Lord. 2 Chron. 17:7–9. He reforms abuses, and gives a religious charge to the judges. 19:4–11. He appoints a fast. 20:6. Hezekiah took counsel with the princes, to celebrate the passover, which had been long neglected. 2 Chron. 30:2. Writes letters and makes proclamation to assemble the people. 5–7. Ezra and Nehemiah reform abuses in religion. Ezra 9:6. Neh. 5:6–9. The king of Nineveh appoints a fast which God approves. Jon. 3:7–10. Josiah’s care of the house of God. 2 Kings 22:3. He reads the law to the people and takes an oath of the people to keep it, and reforms abuses in religion. 23:2, 3.
*For certainly her Majesty neither hath nor ever will challenge any authority; than that was challenged and lately used by the said noble kings of famous memory, K. Henry the VIII and K. Edward the VI, which is and was of ancient time due to the imperial crown of this realm, that is, under God, to have the sovereignty, and over all manner of persons born within these her realms, dominions, and countries, of what estate, either ecclesiastical or temporal, soever they be, so as no other foreign power shall or ought to have any superiority over them. Injunctions by Queen Elizabeth, 1559. Sparrow’s Coll.
Verily we grant no further liberty to our magistrates than that we know hath both been given them by the word of God, and also been confirmed by the examples of the very best governed commonwealths. For besides that a Christian prince hath the charge of both tables committed to him by God, to the end he may understand, that not temporal matters only, but also religious and ecclesiastical causes, pertain to his office. – Besides all these things, we see by histories and by examples of the best times that good princes ever took the administration of ecclesiastical matters to pertain to their duty. Exod. 12. 2 Chron. 13. 1 Kings 8. 2 Chron. 29, 17. 2 Kings 10. Jewell.
We see them have authority over bishops, receive from God commandments concerning religion, bring home again the ark of God, make holy hymns, oversee the priests, build the temple, make orations touching divine service, cleanse the temples, destroy the hill-altars, burn the idol-groves, teach the priests their duties, write them out precepts how they should live, kill the wicked prophets, displace the high-priests, summon together holy councils, sit together with the bishops instructing them what they ought to do; examine, condemn, and punish heretics, be made acquainted with matters of religion, subscribe and give sentence to determinations of councils; and do all these things, not by any other man’s commission, but in their own name, and that both uprightly and godly: shall we say, it pertaineth not to such men to have to do with religion? Jewell. See Article XXI.
The catholic verity teacheth, that the care of religion doth especially belong to the magistrate, and that it is not in his power only, but his office and duty also to dispose and advance religion. – Who is ignorant that the magistrate’s especial care ought to be to keep the commonweal in safeguard and prosperity? Which undoubtedly he cannot do, unless he provide to have the word of God preached to his people, and cause them to be taught the true worship of God, by that means making himself as it were the minister of true religion. – What may be thought of that moreover, that the most excellent princes and friends of God, among God’s people, did challenge to themselves the care of religion as belonging to themselves, insomuch that they exercised and took the charge thereof, even as if they had been ministers of the holy things. B. ii. 7.
To that end was the law of god given into the king’s hands by the priests, that he should not be ignorant of God’s will touching matters ecclesiastical and political, by which law he had to govern the whole estate of all his realm. Joshua, the captain of God’s people, is set before Eleazar indeed, but yet he hath authority to command the priests, and being a political governor, is joined as it were in one body with the ecclesiastical ministers. The political magistrate is commanded to give ear to the ecclesiastical ruler, and ecclesiastical ministers must obey the political governor in all things which the law commandeth. So then the magistrate is not made subject by God to the priests as to lords, but as to the ministers of the Lord, the subjection and duty which they owe is to the Lord himself and to his law to which the priests themselves also ought to be obedient, as well as the princes. B. ii. 7.
but that only prerogative, which we see to have been given always to all godly princes in holy Scriptures by God himself; that is, that they should rule all states and degrees committed to their charge by God, whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil doers.
sed eam tantum praerogativam, quam in Sacris Scripturis a Deo ipso, omnibus piis principibus, videmus semper fuisse attributam; hoc est, ut omnes status atque ordines fidei suae a Deo commissos, sive illi Ecclesiastici sint sive Civiles, in officio contineant, et contumaces ac delinquentes gladio civili coerceant.
*The Bishop of Rome hath no jurisdiction in this realm of England.
Romanus Pontifex nullam habet jurisdictionem in hoc regno Angliae.
*Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you. Matt. 20:25, 26. Neither as being lords over God’s heritage. 1 Pet. 5:3.
*And here let us take heed, that we understand not these or such other like places, which so straitly command obedience to superiors, and so straitly punished rebellion and disobedience to the same, to be meant in any condition of the pretenced or coloured power of the bishop of Rome. For truly the scripture of God alloweth no such usurped power, full of enormities, abusions, and blasphemies: but the true meaning of these and such places be to extol and set forth God’s true ordinance, and the authority of God’s anointed kings, and of their officers appointed under them. And concerning the usurped power of the bishop of Rome, which he most wrongfully challengeth as the successor of Christ and Peter, we may easily perceive how false, feigned, and forged it is: not only in that it hath no sufficient ground in holy scripture, but also by the fruits and doctrine thereof. For our Saviour Christ and St. Peter teach most earnestly and agreeably obedience to kings, as to the chief and supreme rulers in this world, next under God: but the bishop of Rome teacheth, that they that are under him are free from all burdens and charges of the commonwealth, and obedience to their princes, most clearly against Christ’s doctrine and St. Peter’s. He ought therefore rather to he called Anti-Christ, and the successor to the Scribes and Pharisees, than Christ’s vicar or St. Peter’s successor: seeing that not only in this point, but also in other weighty matters of Christian religion – in matters of remission and forgiveness of sins, and of salvation – he teacheth so directly against St. Peter, and against our Saviour Christ, who not only taught obedience to kings, but also practiced obedience in their conversation and living: for we read that they both paid tribute to the king.
St. Peter doth not say, Submit yourselves unto me as supreme head of the church: neither saith he, Submit yourselves from time to time to my successors in Rome: but be saith, Submit yourselves unto your king, your supreme head, and unto those that he appointeth in authority under him: for that you shall so shew your obedience, it is the will of God; God will that you be in subjection to your head and king. This is God’s ordinance, God’s commandment, and God’s holy will, that the whole body of every realm, and all the members and parts of the same, shall be subject to their head, their king: and that, as St. Peter writeth, For the Lord’s sake; and as St. Paul writeth, For conscience sake, and not for fear only (1 Pet. 2:13, Rom. 13:5). Hom. x. 3.
We say that there neither is nor can be any one man which may have the whole superiority in this universal state (of the Church): for that Christ is ever present to assist his church, and needeth not any man to supply his room, as his only heir to all his substance: and that there can be no one mortal creature which is able to comprehend or conceive in his mind the universal church, that is, to wit, all the parts of the world, much less able rightly and duly to put them in order, and to govern them. Jewell.
They define the pope to be the supreme head of the church in earth, and the only universal shepherd of the whole world, who cannot err, neither ought to be judged of any man. For, say they, he is the judge of all men. – That which these men babble of the supremacy of the pope is flatly repugnant to the doctrine of the gospel and of the apostles. For what more evident thing can be alleged against their disputations, than that which the Lord said to his disciples when they strived for sovereignty? (Luke 22:25–27). This simple and plain truth shall continue invincible against all the disputations of these harpies. The most holy apostles of our Lord Christ will not be lords over any man under pretence of religion: yea, St. Peter in plain words forbiddeth lordship over God’s heritage, and commandeth bishops to be examples to the flock. Whereas they object that Christ said to Peter, Thou art Peter, and upon this rock I will build my church; and I will give unto thee the keys of the kingdom of heaven, &c. And, Feed my sheep. And thereupon that St. Peter was appointed over all the apostles, and in them over all priests, ministers, and bishops, the chief and prince, yea, and the monarch of the whole world: it maketh nothing at all to establish their dominion and lordship. – He had not remained faithful towards his Master, if he had taken to himself rule or dominion. In all places we read that Peter was equal with the other disciples, but in no place in the scripture that he was their master. – But if we should grant Peter was chief of the apostles, after that sort as these men do affirm; would it thereupon follow that the pope is the prince of the whole church, yea, of the whole world: for as the pope is not Peter, so the twelve or eleven apostles are not the whole world. Moreover Peter could not give that he had not: he had not an empire over the whole world, therefore he gave it not. – They are trifles which they rehearse to us touching the donation of Constantine. Constantine was more sound than that, he would frame such a donation, which he knew was repugnant to the doctrine of Christ. Sylvester was more upright than to receive that which he knew could not be received without the utter overthrow of the ministry of the word. – For the voice of the high and heavenly prince Christ had been of more authority with him. – The kings of the nations bear rule over them, but it shall not be so with you – than the foolish affection of an earthly emperor. Shall we believe that Peter would have received secular power, with imperial government, if the emperor Nero had proffered it him? No, in no wise. For this word of the Lord took deep root in his inward bowels. But it shall not be so with you. B. v. 3.
*The Laws of the realm may punish Christian men with death, for heinous and grievous offences.
Leges regni possunt Christianos propter capitalia, et gravia crimina, morte punire.
*Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. – Let every soul be subject unto the higher powers. For there is no power but of God. – He is the minister of God to thee for good. – He beareth not us evil. Rom. 12:19. 13:1, 4. He beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:26. A wise king scattereth the wicked, and bringeth the wheel over them. Prov. 20:26. Whoso sheddeth man’s blood, by man shall his blood be shed. Gen. 9:6. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD. Prov. 17:15. They that take the sword shall perish with the sword. Matt. 26:52.
*And such evil persons that be so great offenders to God and the commonweal, charity requireth to be cut from the body of the commonweal, lest they corrupt other good and honest persons; like as a good surgeon cutteth away a rotten and festered member, for love he hath to the whole body, lest it infect other members adjoining unto it. Hom. vi. 2.
The magistrate by his office beareth the sword, and therefore is he commanded by God to take revengement for the wrong done to the good, and to punish the evil. For the sword is God’s vengeance or instrument, wherewith he strikes the stroke to revenge himself upon his enemies for the injury done unto him: and is in the scripture generally taken for vengeance and punishment. But here an objection is cast in our way by them which say, that, according to the doctrine of the gospel, no man ought to kill or be killed, because the Lord hath said, Resist not the evil. And again to Peter, Put up thy sword into thy sheath: every one that taketh the sword doth perish by the sword. Mine answer to this is, that throughout all the scripture private revengement is utterly forbidden, but that that is done and openly by authority of the public magistrate is never found fault withal. But that was private and extraordinary vengeance that the apostle Peter was about to have taken, considering that he was called to be a preacher of the word of God, not to be a judge, a captain, or a man of war. And against private and extraordinary revengement is that sentence rightly pronounced, Every one that taketh the sword shall perish by the sword. – That God which said to us, Vengeance is mine, I will repay, doth grant to the magistrate authority to exercise and put that vengeance in use, which he doth claim as due to himself. – There are innumerable examples of most excellent princes, which testify and bear witness of the praise that they deserved for punishing of lewd and wicked offenders. For the prince sinneth not, nor is blame-worthy any whit at all, which killeth or otherwise punisheth the guilty and ungracious man: and for that cause we find in the law so often repeated: His blood be upon himself. But if the blood of the guilty be not shed, then that is imputed as a fault, and laid to the magistrate’s charge, because he neglecting his office, hath pardoned them that were not worthy to be forgiven, and by letting them go hath left the innocent unrevenged. For he is made partaker of the injury done, and shedding of the innocent’s blood, which he leaveth unrevenged by letting the murderer go untouched, on whose neck the Lord gave charge to let the sword fall. B. ii. 8.
*It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and serve in the wars.
Christianis licet, ex mandato Magistratus, arma portare, et justa bella administrare.
*There was a certain man in Cesarea, called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house. Acts 10:1, 2. And the soldiers likewise demanded of him, saying, And what shall we do? and he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. Luke 3:14.
*And the places of scripture which seem to remove from among all Christian men judgment, punishment, or killing, ought to be understood that no man of his own private authority may be judge over others, may punish, or may kill. But we must refer all judgment to God, to kings and rulers, and judges under them, which be God’s officers to execute justice; and by plain words of scripture have their authority and use of the sword granted from God; as we are taught by St. Paul, that dear and chosen apostle of our Saviour Christ, whom we ought diligently to obey, even as we would obey our Saviour Christ, if he were present. Thus St. Paul writeth to the Romans, Let every soul submit himself unto the authority of the higher powers, for there is no power but of God. The powers that be, be ordained of God. Whosoever therefore withstandeth the power, withstandeth the ordinance of God: but they that resist, or are against it, shall receive to themselves damnation. For rulers are not fearful to them that do good, but to them that do evil. Wilt thou be without fear of the power? Do well then, and so shalt thou be praised of the same, for he is the minister of God for thy wealth. But and if thou do that which is evil, then fear; for he beareth not the sword for nought, for he is the minister of God, to take vengeance on him that doth evil. Wherefore ye must needs obey, not only for fear of vengeance, but also because of conscience; and even for this cause pay ye tribute, for they are God’s ministers, serving for the same purpose. Rom. 13:1–6. Hom. x. 1.
XXXVIII. Of Christian men’s Goods, which are not common.
The riches and goods of Christians are *not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, **every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
XXXVIII. De illicita Bonorum Communicatione.
Facultates et bona Christianorum non sunt communia, quoad jus et possessionem, (ut quidam Anabaptistae jactant;) debet tamen quisque de his quae possidet, pro facultatum ratione, pauperibus eleemosynas benigne distribuere.
*All that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. Acts 2:44, 45. The multitude of them that believed were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the Apostles’ feet; and distribution was made unto every man according as he had need. Acts 4:32, 34, 35. Peter said, Ananias, why hath Satan filled thine heart to lie to (or, to deceive) the Holy Ghost, and to keep back part of the price of the land? Whiles it remained was it not thine own? and after it was sold, was it not in thine own power? Acts 5:3, 4.
**He that oppresseth the poor reproacheth his Maker: but he that honoureth his Maker, hath mercy on the poor. Prov. 14:31. Give alms of such things as ye have (or, as ye are able). Luke 11:41. Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him. 1 Cor. 16:2. Ye ought to support the weak, and remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Acts 20:35. There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul (Heb. the soul of blessing) shall be made fat: and he that watereth shall be watered also himself. Prov. 11:24, 25. The liberal deviseth liberal things, and by liberal things shall he stand (or, be established). Is. 32:8. The poor shall never cease out of the land; therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. Deut. 15:11. As a matter of bounty, and not as of covetousness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 2 Cor. 9:5–7, &c.
**While we have time let us do good unto all men, and specially unto them that are of the household of faith. Gal. 6:10. Godliness is great riches, if a man be content with that he hath for we brought nothing into the world, neither may we carry any thing out. 1 Tim. 16:6, 7. Charge them who are rich in this world, that they be ready to give, and glad to distribute; laying up in store for themselves a good foundation against the time to come, that they may attain eternal life. Ver. 17, 18, 19. God is not unrighteous, that he will forget your works, and labour that proceedeth of love; which love ye have shewed for his name’s sake, who have ministered unto the saints, and yet do minister. Heb. 6:10. To do good, and to distribute, forget not; for with such sacrifices God is well pleased. Heb. 13:16. Whoso hath this world’s good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1 St. John 3:17. Give alms of thy goods, and never turn thy face from any poor man, and then the face of the Lord shall not be turned away from thee. Job. 4:7. Be merciful after thy power: if thou hast much, give plenteously; if thou hast little, do thy diligence gladly to give of that little: for so gatherest thou thyself a good reward in the day of necessity. Ver. 8, 9. He that hath pity upon the poor, lendeth unto the Lord; and look, what he layeth out, it shall be paid him again. Prov. 19:17. Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble. Psa. 41:1. Sentences in the Offertory.
XXXIX. Of a Christian Man’s Oath.
As we confess that *vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his apostle:
XXXIX. De Jurejurando.
Quemadmodum juramentum vanum et temerarium a Domino nostro Jesu Christo, et Apostolo ejus Jacobo, Christianis hominibus interdictum esse fatemur:
*Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all: neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay for whatsoever is more than these, cometh of evil. Matt. 5:33–37. Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. James 5:12. Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain. Ex. 20:7. Instances of rash, unnecessary swearing. Israel. Judges 21:1–18. Saul. 1 Sam. 14:24, 39, 44. David. 1 Sam. 25:22. Joab. 2 Sam. 19:7. Herod. Mark 6:23. Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord. Lev. 19:12. I will be a swift witness – against false swearers. Mal. 3:5.
*Almighty God, to the intent his most holy name should he had in honour, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatening punishment unto him that unreverently abuseth it by swearing, forswearing, and blasphemy. Hom. vii. 1.
Q. What is it to take the name of God in vain? A. To abuse it either with forswearing, or with swearing rashly, unadvisedly, and without necessity, or with once naming it without a weighty cause. – They do great injury to God, which use his name only of a certain lewd custom and intemperate readiness of speech. Nowell, p. 16.
When men do swear of custom, in reasoning, buying, and selling, or other daily communications, (as many be common and great swearers,) such kind of swearing is ungodly, unlawful, and forbidden by the commandment of God: for such swearing is nothing else but taking of God’s holy name in vain. Hom. vii. 1.
Whosoever willfully forswear themselves upon Christ’s holy, Evangely, they utterly forsake God’s mercy, goodness, and truth, the merit of our Saviour Christ’s nativity, life, passion, death, resurrection, and ascension; they refuse the forgiveness of sins, promised to all penitent sinners, the joys of heaven, the company with angels and saints for ever; all which benefits and comforts are promised unto true Christian persons in the Gospel. Hom. vii. 2.
so we judge that *Christian religion doth not prohibit but that a man may swear when the magistrate requireth, in a cause of faith and charity,
ita Christianorum Religionem minime prohibere censemus, quin jubente Magistratu in causa fidei et charitatis jurare liceat,
*Thou shalt fear the LORD thy God, and serve him; and shalt swear by his name. Deut. 6:13. Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave and swear by his name. Deut. 10:20. I counsel thee to keep the king’s commandment, and that in regard of the oath of God. Eccles. 8:2. David swear unto Saul. 1 Sam. 24:21, 22. 30:15. Jonathan and David were sworn both of them in the name of the Lord. 1 Sam. 20:13, 17, 42. (Asa with Judah) entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul. And they swear unto the Lord with a loud voice. And all Judah rejoiced at the oath: for they had sworn with all their heart. 2 Chron. 15:12–15. If a man deliver unto his neighbour an ass, &c. and it die, or be hurt, or driven away, no man seeing it; then shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept thereof. Exod. 22:10, 11. Men verily swear by the greater, and an oath for confirmation is to them an end of all strife. Heb. 6:16. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost. Rom. 9:1. I call God for a record (πάρτυρα τον Θεον επικαλουμαι) upon my soul. 1 Cor. 1:23. God is my witness, whom I serve with my spirit (or, in my spirit) in the Gospel of his Son. Rom. 1:9. I protest by your (some read, our) rejoicing (νη την ημετέραν καύχησιν) which I have in Christ Jesus. 1 Cor. 15:31. The God and Father of our Lord Jesus Christ, which is blessed for evermore knoweth that I lie not. 2 Cor. 11:31. Now the things which I write unto you, behold, before God, I lie not. Gal. 1:20. God is my record (μάρτυς) how greatly I long after you all in the bowels of Jesus Christ. Phil. 1:8. Neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness. 1 Thess. 2:5. We beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him. 2 Thess. 2:6.
*Q. Is there any lawful using of the name of God in swearing? A. Yea, forsooth. When an oath is taken for a just cause, either to affirm a truth, specially if the magistrate require or command it, or for any other matter of great importance, wherein we are either to maintain inviolate the honour of God, or to preserve mutual agreement and charity among men. Nowell, p. 16.
A lawful oath is nothing else but the swearer’s religious affirming that he calleth and useth God, the knower and judge of all things, for witness that he sweareth a true oath, and that he calleth upon and wisheth the same God to be the punisher and avenger of his lying and offence if he swear falsely. Nowell, p. 17.
And here is to be noted, that lawful swearing is not forbidden, but commanded by Almighty God: for we have examples of Christ and godly men, in holy Scripture, that did swear themselves, and required oaths of others likewise. Thus did our Saviour Christ swear divers times, saying, Verily, verily, (John 3); and St. Paul sweareth thus, I call God to witness, (2 Cor. 1); and Abraham, waxing old, required an oath of his servant, that he should procure a wife for his son Isaac, which should come of his own kindred, (Gen. 24) and the servant did swear that he would perform his master’s will, (Gen. 21). First when judges require oaths of the people for declaration or opening of the truth, or for execution of justice, this manner of swearing is lawful. Also when men, make faithful promises, with calling to witness of the name of God, to keep covenants, honest promises, statutes, laws, and good customs, as Christian princes do in their conclusions of peace, for conservation of commonwealths; and private persons promise their fidelity in matrimony, or one to another in honesty and true friendship: and all men when they do swear to keep common laws, and local statutes, and good customs, for due order to be had and continued among men; when subjects do swear to be true and faithful to their king and sovereign lord; and when judges, magistrates, and officers swear truly to execute their offices; and when a man would affirm the truth to the setting forth God’s glory, (for the salvation of the people,) in open preaching of the Gospel, or in giving of good counsel privately for their souls’ health: all these manners of swearing, for causes necessary and honest, be lawful. Hitherto you see, that oaths lawful are commanded of God, used of patriarchs and prophets, of Christ himself, and of his apostle Paul. Therefore Christian people must think lawful oaths both godly and necessary. For by lawful promise and covenants, confirmed by oaths, princes and their countries are confirmed in common tranquility and peace. By holy promises, with calling the name of God to witness, we be made lively members of Christ, when we profess his religion receiving the sacrament of baptism. By like holy promise the sacrament of matrimony knitteth man and wife in perpetual love, that they desire not to be separated for any displeasure or adversity that shall after happen. By lawful oaths, which kings, princes, judges, and magistrates do swear, common laws are kept inviolate, justice is indifferently ministered, harmless persons, fatherless children, widows and poor men, are defended from murderers, oppressors, and thieves, that they suffer no wrong, nor take any harm. By lawful oaths, mutual society, amity, and good order is kept continually in all commonalties, as boroughs, cities, towns, and villages: and by lawful oaths malefactors are searched out, wrong doers are punished, and they which sustain wrong are restored to their right: therefore lawful swearing cannot be evil, which bringeth unto us so many godly, good, and necessary commodities. Hom. vii. 1.
Q. May we therefore lawfully, whensoever we say truth, use an oath with it? A. I have already said, that this is not lawful; for so the estimation and reverence of the name of God should be abated, and should become of no price, and contemned as common. But when in a weighty matter the truth should otherwise not be believed, we may lawfully confirm it with an oath. Nowell, p. 16.
*so it be done according to the prophet’s teaching, in justice, judgment, and truth.
modo id fiat juxta Prophetae doctrinam, in justitia, in judicio, in veritate.
*Thou shalt swear, The Lord liveth in truth, in judgment, and in righteousness. Jer. 4:2. He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth. Isai. 65:16. If they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people. Jer. 12:16.
*First, he that sweareth may swear truly; that is, he must (setting apart all favour and affection to the parties) have the truth only before his eyes, and for love thereof, say and speak that which he knoweth to be truth, and no further. The second is, he that taketh an oath, must do it with judgment; not rashly and unadvisedly, but soberly, considering what an oath is. The third is, he that sweareth, must swear in righteousness; that is, for the very zeal and love which he beareth to the defense of innocency, to the maintenance of the truth, and of the righteousness of the matter or cause: all profit, disprofit, all love and favour unto the person for friendship or kindred laid apart. Thus an oath (if it have with it these three conditions) is a part of God’s glory, which we are bound by his commandments to give unto him: for he willeth that we should swear only by his name; not that he hath pleasure in oaths; but like as he commanded the Jews to offer sacrifice unto him, not for any delight that he had in them, but to keep the Jews from committing idolatry; so he commanding us to swear by his holy name, doth not teach us that he delighteth in swearing, but he thereby forbiddeth all men to give his glory to any creature in heaven, earth, or water. (Isaiah 12.) Hom. vii, 1.
The Ratification.
This Book of Articles, before rehearsed, is again approved and allowed to be holden and executed within the realm, and by the assent and consent of our sovereign Lady ELIZABETH, by the grace of God of England, France, and Ireland, Queen, Defender of the Faith, &c. Which Articles were deliberately read and confirmed again by the subscription of the hands of the Archbishops and Bishops of the Upper House, and by the subscription of the whole Clergy of the Nether House in their Convocation, in the year of our Lord 1571.
Confirmatio Articulorum.
Hic liber antedictorum Articulorum jam denuo approbatus est; et per assensum et consensum Serenissimae Reginae Elizabethae Domimae nostrae, Dei gratia Angliae, Franciae, et Hiberniae, Reginae, Defensoris Fidei, &c. retinendus, et pertotum regnum Angliae exequendus. Qui Articuli, et lecti sunt, et denuo confirmati, subscriptione D. Archiepiscopi et Episcoporum superioris Domus, et totius Cleri inferioris Domus, in Convocatione, A.D. 1571.