Paragraphs 28.1, 28.2, 28.3, 28.4

1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues.

2. The Lords Supper is a Sacrament of our redemption by Christs death, and to them which receiue the same worthily, by Faith, a partaking of the Body, and Blood of Christ.

3. The Bread, and Wine in the Lords Supper, be not changed into another substance.

4. The Body of Christ is giuen, taken, and eaten after an heauenly, and spirituall, not after a carnall sort.

5. To reserue, carrie about, lift vp, or worship the Sacrament of the Lords Supper, is contrary to the ordinance of Christ.

The proofe from Gods word.

The Supper of the Lord is a token of the loue that Christians ought to haue among themselues. For which cause it is called, the Lords table,^a the Lords Supper,^b a communion of the body of Christ, and they that partake thereof, though they be manie, yet are but one bread, and one body.^c

This is the doctrine of all Christian Churches.^*

The errors & adversaries vnto this truth.

So thinke not those men, who either with heretike Hamant, denie the vse of the Lords Supper to be necessarie,^† or with the Rhemists raile on it, and the Protestants that vse the same, calling it, a prophane, and detestable Table, the Cuppe of deuills.^‡

The proofe from Gods word.

The Sacrament of the Lords Supper is to all Christians, a Sacrament of our redemption by Iesus Christ. For.

This is my blood of the newe Testament which is shedde for many, for the remission of sinnes,^d this is my body, which is giuen for you &c. This cuppe is the newe Testament in my blood, which is shedde for you, saith our Sauiour.^e

And to such as receiue the same worthily,^f and by Faith,^g it is the partaking of the Body, and Blood of Christ.^h

This is a truth openly both maintained, & testified by the neighbour Churches.⁴

Errors & Adversaries to this truth.

Diuersly hath this proposition bin oppugned. For

Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say, how

It is to be receiued onely for obedience sake to the princes commandement, but is of none effect to the perfect ones. An opinion of the Families.⁵

It doth neither good, nor hurt to the receiuers. The Messalians error.⁶

It doth much hurt, and no good, to participate the Lords Supper among Protestants, say the Papists.⁷

It is no signe assuring vs that all our sinnes through Christ are pardoned. For onlie veniall, and mortall sinnes, are thereby remitted,⁸ and we must alwaies doubt of the forgiuenesse of our sinnes,⁹ say the same Papistes.

Others doe teach that.

It can profit such as haue no faith, as Babes, and Infants, in which error be the Russians;¹⁰ yea the dead bodies of men.¹¹

It can benefit such as receiue it not at all, if on there behalfe it be administred, as persons absent, vpon the Seas, in the warres, yea and dead; and present too when yet they participate not, but the Priest for them. These errors the Papistes defend.

The proofe of Gods word.

Transsubstantiation, or the change of the substance of Bread, and Wine in the Supper of the Lord, we do vtterly deny; and the reasons, moouing vs thereunto, are for that it is repugnant to the plaine words of the Scripture. For

I will not drinke hencefoorth of this fruite of the Vine, saith our Sauiour Christ.ⁱ Which fruite had it really bin either the Blood, or by way of concomitance, the very Body and blood of Iesus Christ, then our Lord had eaten himselfe, which is not only blasphemous to be spoken, but also impossible to be done, and directly against the word of God, where commandement is often giuen, that the blood with flesh (not of Beast, much lesse of man) must not be eaten.^j

The heauen must containe Iesus Christ vntill the time that all things be restored, saith S. Peter.^k If Christ therefore corporally, according to his humanitie be in heauen, then is he not in the Sacrament.

As often as ye shall eate this Bread (not Christ his reall Body); and drinke this Cuppe (not the reall Blood of Christ), you shewe the Lords death till he come, saith S. Paul.^l Therfore hee is not come; which hee must be, being vnder the formes of Bread, and Wine.

Transubstātiatiō besides ouerthroweth the nature of the Sacrament. For where there is no Element, there can be no Sacrament. Because Gods word comming vnto the element, maketh. a Sacrament.

Finally it hath bin the occasion of much superstition, and Idolatrie. For from hence proceeded, the Reseruation of the Transubstantiated bread for sundrie superstitious purposes: hence the adoration of the Bread, euen as God himselfe, and that both of Priest and people: hence the carrying about in pompous procession, of the wafer-God; and hence the Popish feast called Corpus Christi-day.

The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons, and wrightings.¹²

The adversaries vnto this truth.

Abhominable therefore be the Popish errors, viz. that

In the Eucharist there is not the substance of Bread, and wine, but onely the meere accidents, and qualities.¹³

Substantially, and really the Body, and Blood, together with the soule, and diuinitie of our Lord Iesus Christ; and therefore Christ is contained in the Sacrament Eucharisticall.¹⁴

Vnder each kind, and vnder euery part of each kinde seuerally, whole Christ is comprised.¹⁵

After the consecration in the wonderfull Sacrament of the Eucharist, the Body and blood of our Lord Iesus Christ is; and that not onely in the vse, while it is taken, but afore also, and after in the Hosts, or consecrated peices, reserued, or remaining after the Communion,¹⁶

In the holy Sacrament, Christ, the onely begotten Sonne of God, is to be adored with the very worship of Latria.¹⁷

Marcus also that detestable heretike, held that the wine of the Lords Supper was conuerted into blood.¹⁸

The proofe from Gods word.

The regenerate haue in them a double life, one carnall the other spirituall.

The life carnall and temporarie, they brought with them into this world. The spirituall was giuen vnto them afterward in their second birth through the word.^m

The life carnall and corporall is common to all men, good and badde, and is maintained, and preserued by earthly, and corruptible Bread common also to all and euery man.

The life spirituall is peculiar onely to Gods elect; and is cherished by the bread of life, which came downe from heauen, which is Iesus Christⁿ who norisheth, and susteineth the spirituall life of Christians, being receiued of them by Faith.^o

Which spirituall Bread that he might the better represent, hee hath instituted earthly, and visible Bread, and wine, for a Sacrament of his Body, and Blood. Whereby he doth testifie, that as verily as wee receiue the Bread with the hands, and chewe the same with the teeth, and tongue, to the nourishing of this life temporall: euen so by faith (which is in place of hands and mouth to the soule) wee verily receiue the true Body, and the true blood of Christ, our onely Sauiour, to the cherishing of the spirituall life in our soules.

And heerein there is a goodly consent with the most of the reformed Churches, and vs.¹⁹

The aduersaries vnto this truth.

Ioyntly we withstand the aduersaries thereof whosoeuer, as

The Capernaites, which thought the flesh of our Lord might be eaten with corporall mouthes.

The Synusiastes, or Vbiquitaries,²⁰ which thinke the Body of Christ so is present in the supper, as his said Body with bread and Wine, by one and the same mouth, at one and the same time, of all, and euery communicant, is eaten corporally, and receaued into the Belly.

The Metusiastes, and Papistes, which beleeue the substance of bread and Wine, is so changed into the substance of Christ his body, as nothing remaineth but the reall Body of Christ, besides the accidents of Bread, and wine.²¹

The Symbolists, Figurists, and Significatists, who are of opinion that the faithfull at the Lords supper, doe receiue nothing but naked, and bare signes.

The proofe from Gods word.

The true, and lawfull vse of this Sacrament hath bin afore set downe, And there it may suffice vs to be remembred, how the Lords Supper was ordained, that the bread should not only be broken, and eaten,^p the cuppe should onely be giuen, & drunken,,^q and all this done in remembrance of Christ.^r

And so also testifie the Churches reformed.²²

Adversaries vnto this truth.

But contrarie to the institution of Christ, the Papistes abuse this holy Sacrament. For

They reserue the same; and not only so, but take it to be a Catholike, a pious, and a necessarie custome, so to reserue it,²³ and besides they thinke euery peece, and particle of the Sacrament so reserued, is the very Body of Christ.²⁴

They carrie it about, both vnto sicke folkes. Hence, saith the Festiuall.²⁵

As often as any man seeth that Body at Masse, or some other good praier in worship of his soueraigne Lord. And also thorough cities, and townes. For whensoeuer the Pope goeth any iourney, the Sacramentall bread is carried before him on an ambling Iennet, as the Persian kings haue before them carried their Orsmada, or holy fire.²⁶

In Spaine euen at this day in the time of the peace between the two mightie Kings of great Brittaine, and Spaine, those English men, as meeting the Sacrament in the streetes, will neither doe reuerence therunto; nor goe aside; nor turne into some house, doe fall into the danger of the not holy, but bloody Inquisition.²⁷

They worship it, and for the same haue ordained a certaine set, and solemne Feast, called Corpus-Christi-day, on which the Sacrament is borne about, lifted vp, and most idolatrously adored.²⁸