10. CHAP. IX. B. A Treatise of the Sacrament of the Eucharist.
CHAP. IX. B. A Treatise of the Sacrament of the Eucharist.
A Treatise of the Sacrament of the Eucharist made openly in Oxford by D. Peter Martyr, the Kings public Professor of Divinity in the same
University, when he had now finished the interpretation of the 11th Chapter of the first Epistle to the Corinthians. Before which Treatise we have placed an excellent Preface of his touching that matter dedicated by him with the same Treatise unto the most Reverend Father and victorious Martyr of Jesus Christ, Thomas Cranmer Archbishop of Canterbury.
Now have I determined in few words to declare certain things, which if I should commit to silence, I might perhaps be accounted unwise, a forger of new matters, a bold, rash, and an ungodly man, as though I took from the sacrament of the Eucharist the honor and dignity thereof, or that I would obtrude the holy Supper to the Church without Christ, or persuade such like things, as may tend unto impiety and negligence of Religion. I had rather die or that I had never been born, or to suffer the greatest grief in the world, than to scatter abroad such kind of opinions. Verily I for my part, do attribute so much to the sacrament of the Eucharist, as I say that the faithful,
by exercising of the same, do obtain the greatest benefits which can be hoped for of God in this life; so, that they themselves be not hindered either through vices or infidelity. And truly I affirm now, that there be three sorts of good things, which men do earnestly desire. First, that the life which they received in their birth may be given and preserved to them so long as is possible. Secondly, that they would have God to be gracious and merciful unto them. For, since they that be wise, understand that they be never without fault, and that by the justice of God there is a certain punishment due for every fault, unless they have in readiness a sure satisfaction, they live most miserably. Lastly, this do the wise sort wish for, to wit, that they may live justly, commodiously, merrily and peaceably one with another: For without these things men live both miserably and most unhappily. These in effect be the things which are chiefly desired everywhere of all those men which do not deal foolishly.
And the chief and principal point of these three, is, that the life may be prolonged a very great space of time, which we obtain by a profitable and wholesome kind of diet: this most certainly we have in the holy Supper; where, even as the bread and wine which nourish the body, are given outwardly to the body, so is it truly granted unto their minds, that by faith they eat the body and blood of Christ given for our redemption: whereupon the whole man as well inward as outward is restored to the high felicity.
And this is the only way that the scripture alloweth and knoweth of eating the body, and drinking the blood of the Lord, namely, when we apprehend by a constant and firm faith, that Jesus the son of God our Lord and savior gave his body upon the Cross, and shed his blood for us, and that he hath so embraced us, being given unto him by the father, and so joined and incorporated us unto himself, as he is our head, and we flesh of his flesh,
and bone of his bones, and that he dwelleth and liveth in us and we in him.
Herein standeth the whole power and reason of this meat and of this drink; whereunto our faith is stirred up and kindled three manner of ways: sometime inwardly, that is to wit, while the holy Ghost by his secret, but yet mighty power, stirreth up our minds to record these things with ourselves, and that they may be embraced with a lively and ready faith. To the selfsame thing are we many times moved by help of the word of God, which either by sound or writing doeth outwardly pierce us. Finally, that there should want no reliefs to our infirmity, Christ gave in the supper, bread and wine for signs, the which by his institution and his words are made sacraments, that is to wit instruments, whereby the holy Ghost stirreth up faith in our minds, that by the same faith we may be spiritually, but yet truly nourished and sustained with his body and blood. What then is there that can more further the faithful unto everlasting life, than this kind of meat?
Do we not by this manner of eating dwell in Christ, and Christ in us? Can we require that so great a God should more expressly be promised us than when he himself said: He that eateth me, he shall live for me. Moreover in the 6th of John the Lord taught this simple, bare, yet true, that is to wit, no feigned eating of his body and drinking of his blood, which the Lord would afterward to be holpen by the assistance of the outward word, and by the feel of the bread and wine when we come to the holy table. Wherefore he that is no contemner of the divine life, (I mean the eternal and most happy life) how can it be that he will not make singular account of the sacrament of the Lord's Supper? how can it be, but that he will embrace the same as a sweet pledge of his salvation? How is it possible, but that he will use the same in the congregation, so often as it shall be delivered him?
Undoubtedly no man, which will anything earnestly weigh these things with himself.
And next unto life, which all men chiefly desire to lead happily, all men for the most part covet to have God well pleased with them. Whereof, if we be not persuaded, our mind is disquieted, our cogitations trouble us, our conscience tormenteth us, the creatures terrify us, as revengers and most severe Ministers of God, nothing is quiet either within us or without us, we fear heaven and hell both alike, the same hatred bear we to God, that we do to the Devil: for the one we fear as an executioner, and the other as a judge.
Wherefore the holy scriptures do help in this behalf, and teach us that the heavenly father is by no other means pacified with mankind than by the sacrifice of his only begotten son; by which sacrifice God hath made an everlasting covenant with his people, hath forgiven our sins, hath adopted those that believe, to be his children, hath committed them to his first begotten son to be saved, and hath incorporated them, and made them heirs of his heavenly kingdom. And in receiving the sacrament of the Eucharist, we are put in mind of the Lord's death, and of the whole mystery of our redemption, by reason of the word of God which became flesh, thereby is renewed the memory of God's testament: and therein is offered the participation of Christ and remission of sins through the sacrifice of Christ offered upon the altar of the Cross.
Wherefore in this sacrament, if it be received rightly, and with faith, not by the power of the work, but by the free benefit of Christ which in believing we apprehend, we confess our sins to be forgiven, the testament or covenant between God and us to be confirmed, and the very son of God having life in himself for the father, to be so received, that whosoever with a true faith are partakers of his flesh and blood, do live for him, and that the
heavenly inheritance is possessed of the faithful, so far as the state of this life will permit. We therefore do challenge unto us not only life, but also a safe and quiet life from the wrath of God: and we which have God merciful and favorable unto us, and the son of God dwelling in us, of what joy, of what delights, of what honest pleasures are we destitute? Without doubt of none, if we seek after those that be true and sound things, and not after fancies and shadows. And of this commodity did Christ make mention in the institution of this sacrament, when he gave his body and blood to be eaten and drunken by faith, namely to the maintenance and nourishing of life by faith. For in the Gospel of Luke he saith, Do this in the remembrance of me. Which Paul expressed more plainly saying: For so often as ye shall eat this bread, and drink of this cup, ye shall declare the Lord's death till he come. Finally in the end it is said of them both by Luke and Paul: This cup is the New Testament through my blood which shall be shed for you. So then as touching the reconciliation with God, the forgiveness of sins, and the confirmation of the Testament, I have feigned nothing, I have devised nothing, I have invented nothing which I have not done out of the holy scriptures. Lastly because a man is not made to solitariness, but that he is desirous of fellowship and of a civil life, therefore when he hath now assured himself that he hath God merciful unto him for Christ his sake, and that by the same his sins are forgiven him, there is nothing else required towards his perfect and absolute life so long as he liveth in this world, but that with other men which in the holy scriptures be called his neighbors, he live together jointly and with singular justice and charity. But this sacrament doth most effectually and earnestly admonish us hereof. For while we in these mysteries become partakers of one Table: what else should we meditate in our mind than this, that we be one body, that we be
members one of another under Christ our head, that we be one bread, that is, to be so joined one with another: even as well near an infinite number of wheat corns are made up together in that bread which we receive? Those, without doubt, which through these admonitions are not persuaded to maintain mutual concord and charity between brethren, have their hearts hardened like stone and Iron, and shall be accounted more savage and beastly, than Tigers and most cruel beasts, insomuch as they knowing that the son of God gave his life for his enemies, are not moved themselves to do good, as much as in them lieth, to their brethren and neighbors for whom
Christ died. If a temporal Table do reconcile men one to another when they meet together, why should not rather the Table of Christ bring this to pass?
Since the beasts which be most savage are made tame by meat, why do not men wax meek by this heavenly food? If leagues and covenants were wont to be confirmed by meat and drink, why do not the children of God by communicating together, establish peace and friendship among themselves?
Of these things undoubtedly are they admonished by this divine Rite, and by the words of the holy scripture recited therein. But and if the admonition
(we being obstinate as we are, and very untoward unto just, honest, and holy things) be thought but slender, or not to be effectual enough, yet upon condition that faith be not wanting, the power of the holy Ghost is by the sacraments and words of God joined unto our hearts, the which doth always stir up unto concord, peace and mutual charity, so as not only an outward admonition is used, but the minds also while we communicate together, do feel the inward encouragement of divine inspiration. Wherefore ye see what notable and excellent good things I teach to be given unto us by the Eucharist. Let now mine adversaries go and cry out as much as they will, that I do violate the sacrament of the Lord's supper. Let themselves come
forth and show by their monstrous and prodigious transubstantiations, what more sound fruit and just commodity they have brought by this sacrament, either unto communicants or unto Churches than I have verified. Will they speak of the benefit of our dwelling in Christ, and Christ's dwelling in us?
That do I also affirm. Will they speak of obtaining a divine life, and a heavenly blessedness? Even that do I also testify. Will they boast of a receiving of the body and blood of Christ. That do I also prove no less than they, but yet such a receiving as is by faith, and from the heart. But will they object the remission of sins, the confirmation of the testament, and the memorial of the cross and death of Christ? I think they will not. For all these things have I oftentimes taught in great assemblies. Will they allege against us the incorporation, (as I may say) which we in communicating by faith, obtain with Christ and between ourselves which be his members?
They cannot, for this also hath been perpetually rehearsed of me. What do they then say, since besides these, there is nothing else taught us in the holy scriptures touching the Eucharist? I know now what they will say: Ye take away (say they) Transubstantiation, bodily, fleshly, real, and substantial presence: this do we take in ill part: this do we confess over and above that which you affirm: herein do we disagree from you. I hear them well enough: and as touching Transubstantiation, as well for that it is a vain thing, as because I have dealt therein sufficiently both in my disputations and also in the Treatise which is prefixed thereunto, I have determined at this time to answer nothing.
But concerning the body of Christ, which ye so greatly mislike that I should deny to be present: I will say somewhat for their satisfaction. If I should demand of you to what purpose there ought to be affirmed any such presence as ye do say, ye will (as I think) make me no other answer, but to
the intent the body and blood of Christ may be joined unto us. Howbeit, since the whole work of this conjunction is heavenly and spiritual, it is not required hereunto, that this presence of yours, for the which ye so earnestly contend, should have any place. What need is there here either of any natural touching, or of the nearness of places? Tell me (I pray ye) since the holy scriptures do declare that not only wear coupled together with Christ, but also that we be members together with our brethren, so as we are made all one body: will ye not confess that those faithful which are in Spain,
Italy, Germany, and France, are so joined together with us, that as Paul said, They be members one of another with us? I know ye will not deny it. If then the distance of places, and natural touching, which cannot be at all, do nothing hinder this unity whereby through Christ we are joined together in one, why then do ye deny that we are truly joined together unto Christ without a real and corporal presence? But if ye deny it not, why do ye importunately urge this presence? And to use yet a plainer and more express similitude: Man and Wife in the holy Scriptures, as ye know, both are, and are called one flesh. For Adam or God by Adam saith: This is now bone of my bones, and flesh of my flesh: for this cause shall a man leave father and mother, and shall cleave to his wife, and they shall become one flesh. And so proper is this similitude to the thing which we have in hand, that Paul to the Ephesians, maketh the body of Christ to be in such sort the Church, as the wife is the bone and flesh of her husband. And yet nothing hindereth this unity of the flesh between husband and wife, if (as it happeneth) a man shall sometime be at London for a time, and the wife shall remain at Cambridge or at Oxford. The distance of place and natural touching which now cannot be had, proveth not but that the wife and the husband be between themselves one and the self-same flesh. Wherefore there is no need
that for coming into unity with Christ, ye should so labor to tie his body and blood, or, (as ye speak) to hide them under bread and wine. We are truly joined unto Christ without these prodigious things. The Eucharist without these feigned devises is a whole and perfect sacrament, and no less true, without these delusions are the words of Christ wherein he said, This is my body, wherein he delivered bread to his Apostles as in the Treatise following shall be more at large declared. Wherefore to the establishing and confirming of all these things, the Church hath no need of a corporal or substantial presence of the body of Christ.
But nevertheless I would not have it to be thought, that because of the similitudes which I have alleged, I do but lightly account or do too much extenuate the conjunction which we have and daily enter into with Christ.
For I know very well, that the Scriptures, to show that the same conjunction is most firmly knit, have not only been accustomed to declare that we are endued with the spirit, merit, and intercession of Jesus, and that both we are governed and do live by his inspiration and spirit, but also, that he himself is with us, and dwelleth in our hearts by faith; that he is our head, and that he dwelleth in us and we in him; that we are born anew in him, and that his flesh is both given and received, to the intent it may be eaten and drunken.
Howbeit I understand these sayings to be metaphorical, since that proper speeches cannot very easily be had for these things: For words according as they signify this or that, so are they appointed to serve unto man's purpose.
For this cause when we are to speak of heavenly and divine things, a natural man which understandeth not so great secretes, is not able so much as to name them. And therefore the holy Ghost, to remedy our weakness, having granted us a light and understanding which should excel our own nature, hath also humbled himself to these metaphors, namely of abiding, dwelling,
eating and drinking: to the intent that this divine and heavenly conjunction which we have with Christ might some manner of way be known unto us.
And these forms of speaking, since we see they comprehend in them two manner of things, to wit, a singular efficacy, and a signification not proper, but translated, it is necessary that we interpret them, not rashly, but with prudent and spiritual circumscription. Which is then used if we do not extenuate the sense of them more than is meet, especially when they be applied unto the Sacraments, nor yet do attribute thereunto anymore than is requisite. The excessive speeches of the fathers, and contempt of the Anabaptists did marvelously obscure the Sacraments, and especially this
Sacrament whereof we entreat, while the one sort judge it to be but only a token of mutual charity: and a cold and a bare sign of the death of Christ: and the other attribute all manner of divinity unto it, by means whereof, before they were aware they made a step unto horrible Idolatry. And no other way can that mediocrity which we desire, be retained, but by interpreting the Phrases, which we have rehearsed, according to the analogy and agreeableness of the holy Scripture. Which although it require that we pluck not in sunder the hypostatical (as they call it) or essential unity of Christ, for which the properties of the two natures, I mean the divine and human, are communicated the one with the other; yet doeth the same require of us, that what we have made common by interchanging the propriety of the words, we should by interpretation distinguish with a sound understanding, that both the divinity be not made subject to human infirmities, and that the humanity be not so much deified, as by leaving the bonds of his own nature, it should be destroyed. Wherefore by a spiritual wisdom, such as is not elsewhere obtained than in the holy scriptures, we must discern what is agreeable unto Christ as touching the one nature, and
what is agreeable to him as touching the other. And thus the presence of the body of Christ, which I remove from the Eucharist, is, in this respect; that they affirm it either to be spread over every place, or else that it is in many places at one very time, in such sort as it can be rid of quantity and circumscription, which is proper and necessary to a human body.
Wherefore if by Presence, any understand the handfasting of our faith, whereby we ourselves ascend into heaven, and both the mind and the spirit embrace Christ in his majesty and glory, to him will I easily assent. But I utterly renounce their opinion which contend that the body is included and covered in the bread and wine, and affirm it to be under the shows of these things, and that they should therein worship and honor him, and briefly to have it erected for an Idol. This is the head and fountain of all the variance; herein chiefly standeth the state of all the present controversy: concerning the which, if we do not well and sincerely and plainly determine, the adversaries will always have somewhat whereby they may with some manner of show tolerably paint out, maintain, and with sophistical arguments defend their superstitions and Idolatries which they obtrude unto the Church. And to comprehend the whole in few words, these two things do I earnestly affirm: The one that this Sacrament of the divine supper, without use is nothing. And how true this is, the other sacraments do give a Testimony. The other is, that even while we use the same, we take hold of the body of Christ and of his blood by faith only. And they which teach otherwise, speak that which themselves understand not, neither are they understood of others, and they cast themselves of their own accord into such obscurities and labyrinths, when as the Scriptures constrain them not thereunto. And this is the ground, strength, and foundation of the opinion which I have declared, to wit, that it is proper and only belonging to the
divine nature, to be everywhere by substance, and to replenish all things; and on the other side this is the state and condition of the human nature, that it is contained in a place definite, and within measures and spaces, and cannot disperse itself unto many or unto all places at one and the self-same time. This doeth the sense testify so to be, man's reason confirmeth it, and no divine Scripture doeth ever prove it to be done otherwise. This have the fathers in many places declared. And this, if it shall be inverted, and otherwise taught, (as of many it is,) there cannot any commodity arise thereby, but that we have the very same already while we stick to our opinion, even the very same which we have now expressed.
They therefore which cry out against me, that I teach that the Supper of the Lord is had without Christ, that is to wit, without his body and blood, let them take this for an answer: that if they mean the presence of the body of Christ, to be an apprehending of him by faith which is offered unto us under the signification of words and signs, and is given by the benefit of the Lord, that presence as I have said, I gladly and willingly admit. For even as a light, a color, a sound, and such like things, although they be distant from a place, yet are they said to be present to the senses while they perceive those things: so according to this signification of presence, may the body of Christ be said to be present, because we take hold thereof by faith. And if the matter shall be discerned with a right and sound judgment after such a manner as hath been declared, it shall be said that the body of Christ is a great deal more present to them which believe than those qualities which are distant by place and nevertheless received by the senses, are said to be present. For the embracing by faith is more assured, and much more firmly do we cleave unto the things which are believed, than the sense or reason doth to those things which they comprehend by their natural power. And as
touching this presence of the body of Christ, I might seem now manifestly enough to have expressed that which I do hold, unless ye would perhaps marvel, why in the questions of these disputations, I have used the words
Really, Substantially, Corporally, and Carnally, since they be foreign words, and are altogether strange from the phrase of the holy scripture. Even the self same have I also thought: and for my part if I had been suffered to speak mine own will I should utterly have abstained from these words, as being strange, yea and therewithal barbarous and ambiguous. Howbeit, partly the use received in the schools, and partly the importunity of the adversaries hath driven me hereunto, who to the intent they might the more certainly (as they thought) hinder me, and bring me in the greater discredit with the common people, and with the unlearneder sort of Popish Priests, as though I did utterly overthrow the Sacrament of the Eucharist, both they themselves under these gross sort of words earnestly affirmed the presence of the body of Christ, under the shows, as they say of bread and wine, and contrariwise published by all means they could, that I did most heretically deny the same.
Here otherwhile they, which were present by chance and favored my doctrine and opinion, took upon them the defense thereof: and because the conflict between us and our adversaries happened oftentimes to arise even for these words, they instantly required me that I would once perfectly and most plainly show my opinion what is to be determined, as touching the presence of the body of Christ according to the significations of these words. And hereupon doubtless it happened that I sometimes used these adverbs in the Schools. These flourishes have for their first authors the school Divines. For unto them, these words, although they be barbarous, have seemed fit, and most commodious for the expressing of things more
significantly. Howbeit least we stand here in a doubt, it shall be very good to declare how I understand these things. When I deny that the body of Christ is present Really, Substantially, Corporally, and Carnally, it must not thereof be inferred, that we eat the body of Christ feignedly, falsely, or phantastically. For if by these words they understand the truth of the thing, I will not deny but that the body of Christ is truly received of us. For that which we comprehend by faith, must not be accounted false nor feigned, nor counterfeit, nor fantastical: otherwise the death and resurrection of Christ which we believe, since they be past and are not now present, should be feigned and fantastical, and the Fathers in old time which received
Christ, and had the self-same meat and spiritual drink that we have, since they might not have his body and blood which they did eat and drink by faith Really and Corporally present with then, (for the son of God had not as yet taken them upon him) should be said to have had these things feignedly, phantastically and counterfeitly, which would be most absurd: forsomuch as faith is nothing else but a certain power and faculty given unto our minds by God, whereby we assent unto things, which be most true and most certain: and therefore it cannot apprehend feigned or counterfeit things.
But if they contend by these particles, as in very deed they do, that the body of Christ is spread abroad in many and diverse places at one time, this sense do I disallow, herein I am against them, and I would have the readers to think that I utterly deny it. I add also, that in these words Corporally and Carnally, unto them which judge soundly, the receiving with the senses, is signified. Wherefore since the body of Christ is received, neither with the sense nor yet with the reason, I refuse those words the more willing. And hereupon it happened, that when I was to come to an agreement with the
adversaries as touching these questions, I only offered these two words Corporally and Carnally, after which manner I denied the body and blood of Christ to be present, not, that I would willingly or gladly, but that, as I have showed, I was constrained to use them: yea and at the last, when we were to dispute, and that we should now expound the Questions, and that the adversaries fearing least I should cloak some subtlety or shift in these adverbs Corporally and Carnally, to the intent the matter, as they thought, might be set forth more plainly, they would have the other two adverbs
Really and Substantially to be added. Whatsoever offense therefore is committed on this behalf, is not done by my will, but by the fault of others.
And hereof have I for my witness, the reverend man D. Coxe, the Kings Majesty's schoolmaster, and Chancellor of the University of Oxenford, of whose wisdom, learning and godliness, now the place serveth not to speak, which nevertheless were so notable in him, as they are known far and wide, that is to wit, both in the school, and in the Church, and in the Court. He when my adversaries thus caviled (as I have said) about the questions, was not only present, but by reason of the office which he there hath was the moderator of the disputations. And this also did my reverend Lord's the Visitors know, being excellent men and adorned with all kind of virtues: before whom the adversaries once disputed with me, and that very contentiously, as touching the ambiguity which they suspected to be in the questions propounded, neither could there be an agreement any other way between us, unless I would grant, that Corporally and Carnally, should be accounted for the self-same, as if it were said, Really and Substantially.
Of this matter I thought to write the more at large, because I easily think that many are offended with these words, forsomuch as I understand that some, and those singular men for their godliness and learning, would not
willingly have heard them. Who perhaps will be more inclined towards me, when they shall understand both why I used them, and in what sense I affirm or deny the body and blood of the Lord to be present in the supper.
And that I may again make this manifest in few words, I affirm, that this is truly given and offered unto us as well by words as by signs, while they be mightily and most effectually signified by the same. And again in communicating, we truly receive the self-same things, when with a full and perfect consent of faith we embrace those things which be delivered by the signification of the words and signs. Whereupon it cometh, that we are most nearly joined together with Christ: and whom we have obtained in Baptism by the benefit of regeneration, him do we again more and more put on by the sacrament of the supper: forsomuch as it is provided by nature that we are nourished by the same things whereof we consist. And if we mean to be saved, we must take heed that Christ so long dwell in us and we in him, until we be wholly converted into him, and so converted, as there be nothing left of ours, of death I mean which was borne together with us, of corruption and of sin. Now remaineth that I crave pardon for that fault in writing which I freely confess myself to have made: Namely that otherwhile it happeneth in this Treatise, that one and the same thing is twice or thrice repeated, which in very deed is wont to discontent very much those that be wise and learned men, who by themselves without admonition do see many things, and think it superfluous that all should be declared unto them, and do not willingly suffer that the self-same things should be often told. But it must be considered that although these things breed a weariness to the learned, yet sometimes the repetition and double rehearsal thereof is not without profit. For in this unhappy time, the opinion of Transubstantiation, and corporal presence of Christ in the Eucharist, hath stuck so deeply in the
minds of men, and they commonly make so great an account thereof, and hold it so dear, as they are wonderfully hindered, and their minds are called away from giving ear unto our reasons and to the truth, which admonish them to believe after another sort. And as one or two calls are not sufficient to awake them which be in a sound sleep, so to have told anything but once is not sufficient to stir up these men from their old received error.
Wherefore I shall think I have brought no small matter to pass, if I do any good with this superstitious sort of men by often repeating the self-same things. Now then Charity towards them that be out of the way persuadeth the learned and sound readers, that they will not be aggrieved herewith.