The Lord’s Supper and Its Advantages (part 3 of 3)

XXXV. This knowledge will also easily dissuade us from the carnal adoration which has been introduced into the sacrament by the perverse temerity of some, who reasoned in this manner: If the body be there, consequently the soul and the Divinity are there together with the body, for they cannot be separated from it; therefore Christ ought to be adored there. In the first place, what will they do, if we refuse to admit what they call concomitance? For, however they may urge the absurdity of separating the soul and the Divinity from the body, what man in his senses can be persuaded that the body of Christ is Christ? They consider it, indeed, as fully demonstrated by their arguments. But as Christ speaks distinctly of his body and blood, without specifying the nature of the presence, how can they establish what they wish by that which is itself doubtful? What then? If their consciences happen to be exercised with any peculiar affliction, will they not, with all their syllogisms, be confounded and overwhelmed; when they shall perceive themselves to be destitute of the certain word of God, which furnishes the only support for our souls when they are called to give an account, and without which they sink in a moment; when they shall reflect that the doctrine and examples of the apostles are against them, and that they are themselves the sole authors of their error? To such reflections will be added other sentiments of compunction, and those by no means inconsiderable. What! was it a thing of no consequence to adore God in this form, without any such thing being enjoined upon us? In a case where the true worship of God was concerned, ought that to have been so lightly undertaken, which not a word in the Scripture could be found to sanction? But if, with becoming humility, they had kept all their thoughts in subjection to the word of God, they would certainly have listened to what Christ said, “Take, eat, drink,” and would have obeyed this command, which enjoins the sacrament to be taken, not to be adored. Those who, as the Lord has commanded, receive it without adoration, are assured that they do not deviate from the Divine command; and such an assurance is the best satisfaction we can have in any thing in which we engage. They have the example of the apostles, of whom we read, not that they prostrated themselves in adoration, but that, as they were sitting at the table, they took, and did eat. They have the practice of the apostolic Church, in which Luke states that the communion of believers consisted, not in adoration, but in “the breaking of bread.”¹³¹³ They have the apostolic doctrine with which Paul instructed the Church of the Corinthians, accompanying it with this declaration: “I have received of the Lord that which also I delivered unto you.”¹³¹⁴

XXXVI. All these things lead the pious reader to consider how unsafe it is, in matters of such importance, to leave the pure word of God for the reveries of our own brains. The remarks which have already been made, ought to relieve our minds from every difficulty on this subject. For, in order to a due reception of Christ in the sacrament, it is necessary for pious souls to be elevated to heaven. If it be the design of the sacrament to assist the mind of man, which is otherwise weak, that it may be enabled to rise to discover the sublimity of spiritual mysteries,—those who confine themselves to the external sign, wander from the right way of seeking Christ. What, then, shall we deny it to be a superstitious worship, when men prostrate themselves before a piece of bread, to adore Christ in it? There is no doubt that the Council of Nice intended to guard against this evil, when it prohibited Christians from having their attention humbly fixed on the visible signs. And this was the only reason for that custom in the ancient Church, that, before the consecration, one of the deacons should, with an audible voice, admonish the people to have their hearts above. The Scripture itself, also, in addition to the particular account which it gives us of the ascension of Christ, by which he removed his corporeal presence from the view and society of men, in order to divest us of every carnal idea respecting him, whenever it mentions him, calls us to lift our minds upwards, and to seek for him seated “at the right hand of God.”¹³¹⁵ According to this rule, it was our duty to adore him spiritually in the glory of heaven, rather than to invent such a dangerous kind of adoration, involving such gross and carnal conceptions of God. Wherefore, those who have invented the adoration of the sacrament, have not only dreamed it of themselves, without the sanction of the Scripture, in which not the least mention of it can be found, though, if it had been agreeable to God, it would not have been omitted; but even in direct opposition to the Scripture, forsaking the living God, they have fabricated a new deity, according to their own wayward inclinations. For what is idolatry, if it be not to worship the gifts instead of the giver himself? In which they have fallen into a double sin; for the honour has been taken away from God, to be transferred to the creature; and God himself has also been dishonoured by the pollution and profanation of his gift, when his holy sacrament has been made an execrable idol. Let us, on the contrary, lest we fall into the same danger, fix our ears, our eyes, our minds, and our tongues, entirely on the sacred doctrine of God. For that is the school of the Holy Spirit, the best of all teachers; whose instructions require nothing to be added from any other quarter, and omit nothing of which we ought not to be willing to remain in ignorance.

XXXVII. Now, as superstition, when it has once gone beyond the proper limits, proceeds in sinning without end, they have wandered still further; they have invented ceremonies altogether incompatible with the institution of the sacred supper, for the sole purpose of giving divine honours to the sign. When we remonstrate with them, they reply, that they pay this veneration to Christ. In the first place, if this were done in the supper, I would still say that that is the only legitimate adoration, which terminates not in the sign, but is directed to Christ enthroned in heaven. Now, what pretence have they for alleging that they worship Christ in the bread, when they have no promise of such a thing? They consecrate their host, as they call it, to carry it about in procession, to display it in pomp, and to exhibit it in a box, to be seen, adored, and invoked by the people. I inquire how they consider it to be rightly consecrated. They immediately adduce these words: “This is my body.” I object, that it was said at the same time. “Take and eat.” And I have sufficient reason for this; for when a promise is annexed to a precept, it is so included in the precept, that, separated from it, it ceases to be a promise at all. This shall be further elucidated by a similar example. The Lord gave a command, when he said, “Call upon me;” he added a promise, “I will deliver thee.”¹³¹⁶ If any one should invoke Peter or Paul, and boast of this promise, will not his conduct be universally condemned? And wherein would this differ from the conduct of those who suppress the command to eat, and lay hold of the mutilated promise, “This is my body,” in order to misapply it to ceremonies foreign from the institution of Christ? Let us remember, then, that this promise is given to those who observe the commandment connected with it, but that they are entirely unsupported by the word of God, who transfer the sacrament to any other usage. We have already shown how the mystery of the supper promotes our faith before God. But as God here not only recalls to our remembrance the vast exuberance of his goodness, but delivers it, as it were, into our hands, as we have already declared, and excites us to acknowledge it, so he also admonishes us not to be ungrateful for such a profusion of beneficence, but, on the contrary, to magnify it with the praises it deserves, and to celebrate it with thanksgivings. Therefore, when he gave the institution of this sacrament to the apostles, he said to them, “This do in remembrance of me;”¹³¹⁷ which Paul explains to be “showing the Lord’s death;”¹³¹⁸ that is, publicly, and all together, as with one mouth, to confess that all our confidence of life and salvation rests on the death of the Lord; that we may glorify him by our confession, and by our example may exhort others to give him the same glory. Here, again, we see the object to which the sacrament tends, which is, to exercise us in a remembrance of the death of Christ. For the command which we have received, to “show the Lord’s death till he come” to judgment, is no other than to declare, by the confession of our lips, what our faith has acknowledged in the sacrament, that the death of Christ is our life. This is the second use of the sacrament, which relates to external confession.

XXXVIII. In the third place, the Lord intended it to serve us as an exhortation, and no other could be better adapted to animate and influence us in the most powerful manner to purity and sanctity of life, as well as to charity, peace, and concord. For there the Lord communicates his body to us in such a manner that he becomes completely one with us, and we become one with him. Now, as he has only one body, of which he makes us all partakers, it follows, of necessity, that, by such participation, we also are all made one body; and this union is represented by the bread which is exhibited in the sacrament. For as it is composed of many grains, mixed together in such a manner that one cannot be separated or distinguished from another,—in the same manner we ought, likewise, to be connected and united together, by such an agreement of minds, as to admit of no dissension or division between us. This I prefer expressing in the language of Paul: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread and one body; for we are all partakers of that one bread.”¹³¹⁹ We have derived considerable benefit from the sacrament, if this thought be impressed and engraven upon our minds, that it is impossible for us to wound, despise, reject, injure, or in any way to offend one of our brethren, but we, at the same time, wound, despise, reject, injure, and offend Christ in him; that we have no discord with our brethren without being, at the same time, at variance with Christ; that we cannot love Christ without loving him in our brethren; that such care as we take of our own body, we ought to exercise the same care of our brethren, who are members of our body; that as no part of our body can be in any pain without every other part feeling correspondent sensations, so we ought not to suffer our brother to be afflicted with any calamity without our sympathizing in the same. Wherefore, it is not without reason that Augustine so frequently calls this sacrament “the bond of charity.” For what more powerful stimulus could be employed to excite mutual charity among us, than when Christ, giving himself to us, not only invites us by his example mutually to devote ourselves to the promotion of one another’s welfare, but also, by making himself common to all, makes us all to be one with himself?

XXXIX. This furnishes the best confirmation of what I have stated before, that there is no true administration of the sacrament without the word. For whatever advantage accrues to us from the sacred supper requires the word; whether we are to be confirmed in faith, exercised in confession, or excited to duty, there is need of preaching. Nothing more preposterous, therefore, can be done with respect to the supper, than to convert it into a mute action, as we have seen done under the tyranny of the pope. For they have maintained that all the validity of the consecration depends on the intention of the priests, as if it had nothing to do with the people, to whom the mystery ought principally to be explained. They fell into this error, for want of observing that those promises on which the consecration rests, are not directed to the elements themselves, but to the persons who receive them. Christ does not address the bread, to command it to become his body; but enjoins his disciples to eat, and promises them the communication of his body and blood. Nor does Paul teach any other order than that the promises should be offered to believers, together with the bread and the cup. And this is the truth. We are not to imagine any magical incantation, or think it sufficient to have muttered over the words, as if they were heard by the elements; but we are to understand those words, by which the elements are consecrated, to be a lively preaching, which edifies the hearers, which penetrates their minds, which is deeply impressed upon their hearts, which exerts its efficacy in the accomplishment of that which it promises. These considerations clearly show that the reservation of the sacrament, insisted upon by many persons, for the purpose of extraordinary distribution to the sick, is perfectly useless. For either they will receive it without any recital of the institution of Christ, or the minister will accompany the sign with a true explication of the mystery. If nothing be said, it is an abuse and corruption. If the promises are repeated and the mystery declared, that those who are about to receive it may communicate with advantage, we have no reason to doubt that this is the true consecration. What end will be answered, then, by the former consecration, which, having been pronounced when the sick persons were not present, is of no avail to them? But it will be alleged, that those who adopt this practice have the example of the ancient Church in their favour. This I confess; but in a matter of such great importance, and in which any error must be highly dangerous, there is nothing so safe as to follow the truth itself.

XL. Now, as we perceive this sacred bread of the Lord’s supper to be spiritual food, grateful and delicious as well as salutary to the sincere worshippers of God, who, in the participation of it, experience Christ to be their life, whom it stimulates to thanksgiving, whom it exhorts to mutual charity among themselves; so, on the contrary, it is changed into a most noxious poison to all whose faith it does not nourish and confirm, and whom it does not excite to thanksgiving and charity. For as corporeal food, when it offends a diseased stomach, becoming itself corrupted, is found rather noxious than nutritious, so this spiritual food, when it meets with a soul polluted by iniquity, only precipitates it into a more dreadful ruin; not, indeed, from any fault in the food, but because “unto them that are defiled and unbelieving nothing is pure,”¹³²⁰ however it may be otherwise sanctified by the blessing of the Lord. For, as Paul says, “He that eateth and drinketh unworthily is guilty of the body and blood of the Lord, and eateth and drinketh judgment to himself, not discerning the Lord’s body.”¹³²¹ Persons of this description, who, without one particle of faith, or the least feeling of charity, intrude themselves, like so many swine, to seize the supper of the Lord, have no discernment of the Lord’s body. For, as they do not believe that body to be their life, they treat it with the utmost dishonour they are capable of casting upon it, robbing it of its dignity, and receiving it in such a manner as to pollute and profane it. And as, amidst their dissension and alienation from their brethren, they presume to mingle the sacred symbol of Christ’s body with their discords, it is not owing to them that the body of Christ is not divided, and every member severed from the rest. Therefore they are justly represented as guilty of the body and blood of the Lord, which they so shamefully pollute with their sacrilegious impiety. By this unworthy eating they receive their own condemnation. For though they have no faith fixed on Christ, yet in their reception of the sacrament they profess that there is no salvation for them any where except in him, and renounce every other dependence. Wherefore they are their own accusers; they give testimony against themselves; they seal their own condemnation. Moreover, while divided and distracted from their brethren, that is, from the members of Christ, they have no part in Christ, yet they testify that the only way of salvation is to participate of Christ, and to be united to him. For this reason, Paul gave the following injunction: “Let a man examine himself, and so let him eat of that bread, and drink of that cup;”¹³²² by which, I apprehend, he meant that every man should retire into himself, and consider whether, with sincere confidence of heart, he relies on the salvation procured by Christ; whether he acknowledges it by the confession of his mouth; whether he aspires after an imitation of Christ in the pursuit of integrity and holiness; whether, after the example of Christ, he is ready to devote himself to his brethren, and to communicate himself to them with whom he has a common interest in Christ; whether, as he himself is acknowledged by Christ, he in like manner considers all his brethren as members of his body; whether he desires to cherish, preserve, and assist them as his own members. Not that these duties of faith and charity can now be perfect in us; but because this is the point which we ought to feel the most ardent desires and exert the most strenuous efforts to attain, that our faith may be more and more increased, and our charity strengthened from day to day.

XLI. In general, when they have intended to prepare persons for this worthy participation of the sacrament, they have dreadfully harassed and tortured miserable consciences, and yet have not mentioned a single thing which the case required. They have said that those “eat worthily,” who are in a state of grace. To be in a state of grace, they have explained to consist in being pure and cleansed from all sin—a doctrine which would exclude all the men who now live, or ever have lived upon earth, from the benefit of this sacrament. For if it be necessary for us to derive our worthiness from ourselves, we are undone; nothing awaits us but ruin, confusion, and despair. Though we strive with all our powers, we shall gain nothing, at last, but a discovery that we are most unworthy, after having laboured to the utmost to find some worthiness. To heal this wound, they have contrived a method of attaining worthiness; which is, that having, as far as we can, examined our consciences, and required from ourselves an account of all our actions, we should purge ourselves from our unworthiness by contrition, confession, and satisfaction; but what kind of purgation this is, we have already stated in a place more suitable to the discussion of it. As far as relates to the present subject, I observe that these consolations are too poor and unsubstantial for consciences disturbed, distressed, dejected, and overwhelmed with a sense of their sins. For if the Lord, by his express interdiction, admits none to a participation of the supper, but those who are righteous and innocent, it requires no little care in any individual to attain an assurance of his possession of that righteousness, which he finds to be required by God. Now, what ground of assurance have we, that God is satisfied with persons who have done what they could? And even if this were the case, when shall any man be found who can venture to declare that he has done all that he could? Thus, while no certain assurance of our worthiness can be obtained, the entrance to the sacrament will always remain closed by that dreadful interdiction, which denounces that “he that eateth and drinketh unworthily, eateth and drinketh judgment to himself.”

XLII. Now, it is easy to judge what kind of doctrine this is which prevails in the Papacy, and from what author it has proceeded; which by its extreme austerity deprives and robs miserable sinners, who are already afflicted with trepidation and sorrow, of the consolation of this sacrament, in which all the comforts of the gospel were set before them. It was certainly impossible for the devil to take a more compendious method of ruining men, than by infatuating them in such a manner as to deprive them of all taste and relish for such food which their heavenly and most merciful Father had intended for their nourishment. That we may not precipitate ourselves into this abyss, therefore, let us remember that this sacred banquet is medicine to the sick, comfort to the sinner, alms to the poor; but that it would confer no advantage on the healthy, the righteous, and the rich, if any such could be found. For as Christ is given to us in it for food, we understand, that without him we pine, starve, and faint, as the body loses its vigour from want of sustenance. Moreover, as he is given to us for life, we understand that without him we are utterly dead in ourselves. Wherefore the best and only worthiness that we can present to God, is to offer him our vileness and unworthiness, that he may make us worthy of his mercy; to despair in ourselves, that we may find consolation in him; to humble ourselves, that we may be exalted by him; to accuse ourselves, that we may be justified by him; likewise to aspire to that unity which he enjoins upon us in his supper; and as he makes us all to be one in himself, so it should be our desire that we may all have one mind, one heart, and one tongue. If we have these things well considered and digested in our minds, though we may be disturbed, we shall never be subverted by such reflections as this: Needy and destitute of every good, defiled with the pollution of sin, and half dead, how could we worthily eat the Lord’s body? We shall rather consider, that we come as paupers to the liberal Benefactor, as patients to the Physician, as sinners to the Author of righteousness, as persons dead to the fountain of life; that the worthiness which is required by God consists principally in faith, which attributes every thing to Christ, and places no dependence on ourselves, and, secondly, in charity, even that charity which it is enough for us to present to God in an imperfect state, that he may increase and improve it; for we cannot produce it in a state of perfection. Others, who have agreed with us that the worthiness which is enjoined consists in faith and charity, have nevertheless fallen into a considerable error respecting the degree of that worthiness, requiring a perfection of faith to which nothing can ever approach, and a charity equal to that which Christ has manifested toward us. But by this requisition they exclude all men from access to this sacred supper, as much as the persons to whom we adverted before. For if their opinion were admitted, no person could receive it, but unworthily; since all, without a single exception, would be convinced of their imperfection. And surely it must betray extreme ignorance, not to say stupidity, to require in the reception of the sacrament, that perfection which would render the sacrament unnecessary and useless; for it was not instituted for the perfect, but for the imperfect and feeble, to awaken, excite, stimulate, and exercise their graces of faith and charity, and to correct the defects of both.

XLIII. With respect to the external ceremonial, whether believers take the bread in their hands or not; whether they divide it between them, or every individual eat that which is given to him; whether they return the cup into the hand of the deacon, or deliver it to the person who is next; whether the bread be leavened or unleavened; whether the wine be red or white; is not of the least importance. These things are indifferent, and left to the liberty of the Church. It is certain, however, that the custom of the ancient Church was, that every one should take the bread into his hand. And Christ said “Divide it among yourselves.”¹³²³ History informs us, that leavened and common bread was used before the time of Alexander, bishop of Rome, who was the first advocate for unleavened bread; but for what reason I know not, unless it was to dazzle the eyes of the people with admiration of a new spectacle, rather than to instruct their minds in pure religion. I appeal to all who feel the least concern for piety, whether they do not clearly perceive, how much more conspicuously the glory of God appears in this use of the sacrament, and how much greater abundance of spiritual consolation and delight believers enjoy in it, than in those insignificant and theatrical fooleries which only tend to deceive the minds of the gazing multitude. This they call keeping the people in religion, when they lead them into any thing they please, under the stupefaction and infatuation of superstition. If any one be inclined to defend such inventions by the plea of antiquity, I am equally aware how early chrism and exorcism were used in baptism, and how soon after the age of the apostles, corruptions were introduced into the Lord’s supper; but this is the confidence of human presumption, which can never restrain itself from trifling with the mysteries of God. But let us remember, that God holds the obedience of his word in such high estimation, that it is the standard by which he appoints us to judge even his angels and the whole world. Now, leaving all this mass of ceremonies, let us remark, that the Lord’s supper might be most properly administered, if it were set before the Church very frequently, and at least once in every week in the following manner: The service should commence with public prayer; in the next place, a sermon should be delivered; then, the bread and wine being placed upon the table, the minister should recite the institution of the supper, should declare the promises which are left to us in it, and, at the same time, should excommunicate all those who are excluded from it by the prohibition of the Lord; after this, prayer should be offered, that with the same benignity with which our Lord has given us this sacred food, he would also teach and enable us to receive it in faith and gratitude of heart, and that, as of ourselves we are not worthy, he would, in his mercy, make us worthy of such a feast. Then either some psalms should be sung, or a portion of Scripture should be read, and believers, in a becoming order, should participate of the sacred banquet, the ministers breaking the bread and distributing it, and presenting the cup, to the people; after the conclusion of the supper, an exhortation should be given to sincere faith, and a confession of the same; to charity, and a deportment worthy of Christians. Finally, thanksgivings should be rendered, and praises sung, to God; and to close the whole, the Church should be dismissed in peace.

XLIV. The observations which we have already made respecting the sacrament, abundantly show that it was not instituted for the purpose of being received once in a year, and that in a careless and formal manner, as is now the general practice; but in order to be frequently celebrated by all Christians, that they might often call to mind the sufferings of Christ; the recollection of which would sustain and strengthen their faith, would incite them to sing praises to God, and to confess and celebrate his goodness, and would also cherish in their hearts, and promote the mutual exercise of that charity, the bond of which they would see in the unity of the body of Christ. For whenever we communicate in the symbol of the Lord’s body, it is like the interchange of a mutual pledge, by which we reciprocally bind ourselves to all the duties of charity, that no one among us will do any thing by which he may injure his brother, or will omit any thing by which he can assist him, when necessity requires and opportunity admits. That such was the practice of the apostolic Church, is mentioned by Luke, when he says that believers “continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.”¹³²⁴ The invariable custom, therefore, was, that no assembly of the Church should be held without the word being preached, prayers being offered, the Lord’s supper administered, and alms given. That this was the order established among the Corinthians, may be fairly concluded from the Epistles of Paul; and it is well known to have been followed for many ages after. For hence those ancient canons, which are attributed to Anacletus and Calixtus, “that, after the consecration is finished, all shall communicate, on pain of expulsion from the Church.” And the ancient canons which are ascribed to the apostles, say, “that those who continue not to the end, and receive not the sacrament, ought to be corrected as disturbers of the Church.” In the Council of Antioch, also, it was decreed, that those who enter into the Church, hear the sermon, and retire from the communion, be excluded from the Church till they shall have corrected this fault. And though in the first Council of Toledo, this decree was either mitigated, or at least enacted in a milder form, yet there also it was ordained, that those who shall be found never to communicate after having heard the sermon, be admonished; and that, if they obey not the first admonition, they be excommunicated.

XLV. These decrees were evidently passed by the holy fathers with a view to retain and perpetuate the frequent celebration of the communion, which had been transmitted by the apostles themselves, and which they perceived to be highly beneficial to believers, but by negligence to be gradually falling into general disuse. Augustine testifies respecting the age in which he lived, when he says, “The sacrament of this thing, that is, of the unity of the body of our Lord, is prepared on the table of the Lord, in some places daily, in other places on appointed days, at stated intervals of time; and is thence received by some to life, by others to destruction.” And in his first epistle to Januarius: “Some receive the body and blood of the Lord every day, and others receive them on certain days; in some Churches, not a day passes without the administration of the sacrament; in others, it is administered only on Saturday and Sunday; and in others only on Sunday.” But the people in general, being, as we have observed, sometimes too remiss, the holy fathers stimulated them with severe reproofs, that they might not appear to connive at such negligence. Of this we have an example in a homily of Chrysostom, on the Epistle to the Ephesians: “To him who dishonoured the feast, it is not said, Wherefore didst thou sit down? but, How camest thou in hither?¹³²⁵ Whoever is present here, and is not a partaker of the mysteries, is wicked and impudent. I appeal to you, if any one be invited to a feast, and come, wash his hands, sit down, and apparently make every preparation for partaking of it, and after all taste nothing,—will he not offer an insult both to the feast and to him who has provided it? So you, who appear among them who, by prayer prepare themselves to receive the sacred food, who by the very circumstance of not departing, confess yourself to be one of their number, and after all do not participate with them, would it not have been better for you not to have made your appearance among them? You will tell me you are unworthy. Neither then were you worthy of the communion of prayer, which is a preparation for the reception of the holy mystery.”

XLVI. Augustine and Ambrose unite in condemning the practice which in their time had already been adopted in the Eastern Churches, for the people to attend as spectators of the celebration of the sacrament, and not to partake of it. And that custom, which enjoins believers to communicate only once a year, is unquestionably an invention of the devil, whoever were the persons by whom it was introduced. It is said that Zepherinus, bishop of Rome, was the author of that decree; which there is not the least reason for believing to have been such as is now represented. It is probable that the regulation which he made was not ill calculated for the interest of the Church under the circumstances of those times. For there is no doubt that the sacred supper was then set before the faithful whenever they assembled for worship; nor is there any more doubt that the principal part of them used to communicate; but as it would scarcely ever happen that all could communicate together, and it was necessary that those who were mixed with unbelievers and idolaters, should testify their faith by some external sign,—that holy man, for the sake of order and discipline, appointed that day for all the Christians at Rome to make a public confession of their faith by a participation of the Lord’s supper. The regulation of Zepherinus was good in itself, but was grossly perverted by his successors, when they made a certain law that there should be one communion in a year; the consequence of which has been, that almost all men, when they have communicated once, resign themselves to lethargic repose, as if they had fairly excused themselves for all the rest of the year. A very different practice ought to have been pursued. At least once in every week the table of the Lord ought to have been spread before each congregation of Christians, and the promises to have been declared for their spiritual nourishment; no person ought to have been compelled to partake, but all ought to have been exhorted and stimulated, and those who were negligent, to have been reproved. Then all, like persons famished, would have assembled in crowds to such a banquet. I have sufficient reason for complaining that it was the artifice of the devil that introduced this custom, which, by prescribing one day in a year, renders men slothful and careless all the rest of the time. We see that this abuse had already begun to prevail in the time of Chrysostom, but we see at the same time how greatly it displeased him. For in the place which I have just quoted, he severely complains of a great inequality in this matter, that oftentimes people would not come to the sacrament all the rest of the year, notwithstanding they were prepared, but that they would come at Easter even without preparation. Then he exclaims, “O custom! O presumption! In vain, then, is the daily oblation; in vain do we stand at the altar. There is no one to partake with us.” So far is such a practice from being sanctioned by the authority of Chrysostom.

XLVII. From the same source proceeded another regulation, which has robbed or deprived the principal part of the people of God of one half of the sacred supper; I mean the symbol of the blood, which has been interdicted to the laity and the profane,—for by these titles they distinguish the Lord’s heritage,—and has become the peculiar privilege of the few who have received ecclesiastical unction and tonsure. The ordinance of the eternal God is, “Drink ye all of it;” which man has repealed and abrogated by a new and contrary law, ordaining that all shall not drink of it. And these legislators, that they may not appear to resist their God without reason, plead the dangers which might result if this sacred cup were indiscriminately presented to all; as though those dangers had not been foreseen and considered by the eternal wisdom of God. In the next place, they argue with great subtlety, that one is sufficient for both. For, if it be the body, they say, it is the whole of Christ, who cannot now be separated from his body. The body, therefore, contains the blood. See how human reason is at variance with God, when it has once been left to its own vagaries. Exhibiting the bread, our Lord says, “This is my body;” exhibiting the cup, he says, “This is my blood.” The audacity of human reason contradicts this, and affirms that the bread is the blood, and that the wine is the body; as if the Lord had distinguished his body from his blood, both by words and by signs, without any cause, and as if it had ever been heard that the body or blood of Christ was called God and man. Certainly, if he had intended to designate his whole person, he might have said, “It is I,” as the Scripture tells us he did on other occasions; and not, “This is my body; this is my blood.” But, with a view to aid the weakness of our faith, he exhibits the bread and the cup separately, to teach us that he is sufficient for drink as well as for food. Now, let one of these parts be taken away, and we shall find only half of our nourishment in him. Though it were true, then, as they pretend, that the blood is in the bread, and the body in the cup, yet they defraud the souls of believers of that confirmation which Christ has delivered as necessary for them. Therefore, leaving their subtleties, let us hold fast the benefit which arises from the double pledge which Christ has ordained.

XLVIII. I am aware of the cavils advanced on this subject by the ministers of Satan, who are accustomed to treat the Scripture with contempt. In the first place, they plead, that a simple act affords no sufficient ground from which to deduce a rule of perpetual obligation on the observance of the Church. But it is false to call it a simple act; for Christ not only gave the cup to his apostles, but also commanded them to do the same in time to come. For it is the language of command, “Drink ye all of it.” And Paul mentions its having been practised in such a way as fully implies its being a positive ordinance. The second subterfuge is, that Christ admitted none but the apostles to a participation of this supper, whom he had already chosen and admitted into the order of sacrificing priests. But I would wish them to give me answers to five questions, from which they will not be able to escape, but their misrepresentations will be easily refuted. First; By what oracle have they obtained this solution, so inconsistent with the word of God? The Scripture mentions twelve who sat down with Jesus; but it does not obscure the dignity of Christ so as to call them sacrificing priests—a name which I shall notice in the proper place. Though he then gave the sacrament to the twelve, yet he commanded that they should do the same; that is, that they should distribute it among them in a similar manner. Secondly; why, in that purer period, for almost a thousand years after the apostles, were all, without exception, admitted to the participation of both symbols? Was the ancient Church ignorant what guests Christ had admitted to his supper? Any hesitation or evasion would betray the most consummate impudence. Ecclesiastical histories and works of the fathers are still extant, which furnish clear testimonies of this fact. Tertullian says, “The flesh is fed with the body and blood of Christ, that the soul may be nourished by God.” Ambrose said to Theodosius, “With such hands how will you receive the sacred body of the Lord? With what audacity will you drink his sacred blood?” Jerome says, “The priests consecrate the eucharist and distribute the Lord’s blood to the people.” Chrysostom says, “It is not as it was under the ancient law, when the priest ate one part, and the people another; but to all is presented one body and one cup. Every thing in the eucharist is common to the priest and to the people.” And the same is attested in various places by Augustine.

XLIX. But why do I dispute about a thing that is so evident? Let any one read all the Greek and Latin fathers, and he will find them abound with such testimonies. Nor did this custom fall into disuse while a particle of purity remained in the Church. Gregory, who may be justly called the last bishop of Rome, shows that it was observed in his time. He says, “You have now learned what the blood of the Lamb is, not by hearing, but by drinking. His blood is drunk by the faithful.” And it even continued for four hundred years after his death, notwithstanding the universal degeneracy which had taken place. Nor was it considered merely as a custom, but as an inviolable law. For the Divine institution was then reverenced, and no doubt was entertained of the criminality of separating things which the Lord had united. For Gelasius, bishop of Rome, speaks in the following manner: “We have understood that some, only receiving the Lord’s body, abstain from the cup; who, as they appear to be enslaved by an unaccountable superstition, should, without doubt, either receive the sacrament entire, or entirely abstain from it. For no division of this mystery can be made without great sacrilege.” Attention was paid to those reasons of Cyprian, which surely ought to be sufficient to influence a Christian mind. He says, “How do we teach or stimulate them to shed their blood in the confession of Christ, if we refuse his blood to them who are about to engage in the conflict? Or how do we prepare them for the cup of martyrdom, if we do not first admit them, by the right of communion, to drink the cup of the Lord in the Church?” The canonists restrict the decree of Gelasius to the priests, but this is too puerile a cavil to need any refutation.

L. Thirdly; Why did Christ, when he presented the bread, simply say, “Take, eat;” but when he presented the cup, “Drink ye all of it;” as if he expressly intended to guard against the subtlety of Satan? Fourthly; If, as our adversaries pretend, our Lord admitted to his supper none but sacrificing priests, what man can be found so presumptuous as to invite to a participation of it strangers whom the Lord has excluded? and to a participation of that gift, over which they could have no power, without any command from him who alone could give it? And with what confidence do they now take upon them to distribute to the people the symbol of the body of Christ, if they have neither the command nor example of the Lord? Fifthly; Did Paul affirm what was false, when he said to the Corinthians, “I have received of the Lord that which also I delivered to you?”¹³²⁶ For he afterwards declares what he had delivered, which was, that all, without any distinction, should communicate in both symbols. If Paul had “received of the Lord,” that all were to be admitted without any distinction, let them consider from whom they have received, who exclude almost all the people of God; for they cannot now pretend their doctrine to have originated from God, with whom is “not yea and nay.”¹³²⁷ And yet they dare to shelter such abominations under the name of the Church, and to defend them under that pretext; as if the Church could consist of those antichrists, who so easily trample under foot, mutilate, and abolish the doctrine and institutions of Christ; or as if the apostolic Church, in which true religion displayed all its influence, were not the true Church.