lar consolation take we of the Lord's supper, that it directeth and leadeth us unto the cross and resurrection of Christ; that we may know for certainty, that we, although we be wicked and unclean, be acknowledged and received of the Lord, yea, and taken for just; and that by him we are restored to life, notwithstanding that we be hedged in within all kinds of death; and that we be replenished with all kinds of felicity, notwithstanding that we be miserable and full of calamity. Or to make the thing more plain, when there is no goodness at all remaining in us, neither any one thing of those things which should help to the obtaining of salvation, the supper doth abundantly witness unto us, that we have obtained all things profitable and wholesome, in that we be partakers of the death and passion of Christ. Wherefore we may affirm, that whiles the Lord admitteth us into the fellowship of the goods and riches of Christ, he openeth the treasury of his mercies. Let us remember therefore, that in the supper is given unto us as it were a glass, wherein we may behold Christ crucified, to deliver us from death and damnation, and raised up again, to justify us and give us life everlasting. And albeit that the same mercy is given unto us in the gospel, yet for that in the supper we have more certainty and fuller fruition, we can do no less but acknowledge that we receive this profit thereof.

But for because the mercies of Christ appertain nothing unto us, unless he himself be ours before, it is most expedient, that in the supper he be given unto us, that those things whereof we have spoken may in very deed be performed in us. And therefore I have used to say, that Christ is the matter and substance of the sacraments, and that the mercies and benefits which we get by him are the efficacy and strength thereof.

To conclude, the whole strength and energy of the supper consisteth in this thing, to confirm the reconciliation with God made by the death and passion of Christ; to certify us, that our souls be washed in his blood, and that we be made just through his obedience; and, to conclude, to print surely in our minds that hope of salvation, which we have in all those things that he hath done for us.

Upon this must we necessarily conclude, that there is a substance annexed unto this virtue; otherwise should we

have no stedfastness or certainty therein. We must therefore conclude, that in the supper are given unto us two things; that is to say, Christ, as fountain, origin, and matter of all good things, and the fruit and efficacy of his death and passion: which thing even the very words that be spoken in the supper do abundantly declare. For when he bade us eat his body and drink his blood, he addeth, that his body was given for us, and his blood shed for the remission of our sins: wherein he doth first declare, that his body and blood is not simply without any other consideration communicate unto us, but that we must also consider the fruit that cometh unto us by his death and passion. In fine, how may we be able to come to the fruition of so exceeding good things, unless we be partakers of the body and blood of him that hath produced these things, and given them unto us?

Now enter we into that question, which hath been so greatly tossed, both in time past and in these our days also; how those words are to be understanded, wherein Christ calleth his body bread, and his blood wine. Which words may easily be opened, if we keep in memory those principles which I have before set forth; that is to say, that all the fruit we seek for in the supper is brought to nought, unless Christ be given unto us therein, as the foundation and substance of all the whole matter. And if we once grant this thing, then no doubt we shall grant also, that there is given unto us nought else but an unprofitable and vain sacrament, if we deny that in it is given unto us the very participation of Christ; which thing were execrable and shameful blasphemy. Furthermore, if the manner of the communion with Christ be such, that we be partakers of all the mercies and benefits which he gat for us by his death, then are we not partakers with the spirit only, but with the manhood also, wherein he performed perfect obedience to God the Father, to the intent he might pay our debts; although, to say the truth, the one cannot be without the other for when he giveth himself unto us, he doth it to the intent we should possess him whole. And therefore, as I have said that his Spirit is our life; even so doth he with his own mouth declare, that his flesh is our food, and his blood our very drink. If this be not spoken in vain, no remedy our life must needs

consist in him, and our souls be nourished with his flesh and blood, as with their proper and peculiar food.

Of that thing have we testimony in the supper, when it is said of the bread, that we should take it, and eat it, and that it is his body; and of the cup, that we drink it, and that it is his blood: there are the body and blood named, to the intent we should learn to seek the substance of our spiritual life therein. Now if any man would demand of me, whether the bread be the body of Christ, and the wine his blood, thereto would I answer, that the bread and wine are visible signs, representing unto us the body and blood of Christ; and that they be called the body and blood, because they be as it were instruments, whereby the Lord Jesu Christ distributeth them unto us. This form of speaking agreeth very well with the thing.

For notwithstanding that our eyes, no, nor our wits cannot comprehend the communion that we have in the body of Christ, yet is it there openly shewed before our eyes. We have in a like thing an example very fit for the purpose. When the Lord would that his Spirit should appear in the baptism of Christ, he shewed him under the shape of a dove. John the Baptist, receiving that history, saith that he saw the Holy Ghost descending. But if we mark it well, we shall find that he saw nought else but a dove: for the substance of the Holy Ghost is invisible. But for that he knew that vision to be no vain figure, but the most sure token of the presence of the Holy Ghost, he doubted nothing at all to affirm that he saw him; because he was represented unto him under such sort, as he was able to abide. Even so must we say, as concerning the communion that we have in the body and blood of Christ. It is a spiritual mystery, which can neither be seen with the eyes, neither comprehended with the wit. Therefore, as the weakness of our nature requireth, it is set forth with visible figures and signs; but yet under such sort, that it is not a bare and simple figure, but joined unto his verity and substance. The bread therefore is not unworthily called the body; forasmuch as it doth not only represent it unto us, but also bring unto us the same thing I can be right well content therefore to grant that the name of the body of Christ be transferred unto the bread, because it is the sacrament and figure thereof.

But this one thing will I add, that the sacrament of the Lord ought by no means to be separate from his substance and verity. And yet is it not only meet, but also very necessary, so to set them asunder, that they be not confounded but to divide them so, that the one should be made perfect without the other, is most unseemly. When we therefore do behold the visible sign, we must consider what it representeth, and who gave it us. For the bread is given to the intent that it should be the figure of the body of Christ, and we are commanded to eat it. It is given, I say, of God, the certain and unchangeable Verity. If so be that God can neither deceive nor lie, it followeth that he doth in very deed perform and fulfil all that he doth there signify. No remedy therefore, we must needs unfeignedly receive the body and blood of Christ in the supper; forasmuch as the Lord offereth unto us therein the communion of them both. For what should this mean, that we should eat bread and drink wine, to the intent that they should declare unto us that his flesh is our meat, and his blood our drink, if he, letting the spiritual verity pass, should give us nought else but bread and wine? Had he not then instituted this mystery feignedly and in vain, and, as we say in the French tongue, under deceivable signs? And therefore must we needs grant, that if the representation which the Lord giveth in the supper be no feigned thing, that then the inward substance of the sacrament is annexed to the visible signs; and that in like manner as the bread is distributed in the hand, so is the body of Christ communicate unto us, to the intent we should be partakers thereof. And doubtless if there were no more but this one thing, yet ought it to satisfy us abundantly; forasmuch as we understand, that in the supper Christ giveth unto us the very substance of his body and blood, that we may with full right possess him, and in possessing him be called into the society of all his good things. For in that we possess him, all the treasures and heavenly goods which be secretly laid up in him are set out unto us, to the intent that they should be ours, and that we should enjoy them with him. Briefly therefore to define the profit of the supper: we may say, that in it Jesus Christ is offered unto us, that we may possess him himself, and in him abundance and plenty of all the mercies and benefits that the

mind can desire. Which thing is an exceeding great help unto us, in stablishing our consciences in that trust which we ought to have in him.

Another utility is, that by it we are more stirred and admonished to acknowledge the benefits which we have and do daily receive of the Lord Jesu Christ, that we may give unto him honour and glory; and that, as meet is, we celebrate his most holy name with continual praises. For by nature we are very negligent in the remembrance of the goodness of our God, neither do we think thereon at any time, unless he do awake our sluggishness, and provoke us to our duty. And with sharper pricks can we not be pricked, than in that he compelleth us, as it were, to see with our eyes, and to handle with our hands, yea, openly to know and perceive the greatness of the inestimable benefit, in that he feedeth and refresheth us with his own proper substance; which thing he would should be declared and made open unto us, in that he biddeth us declare his death till he come. If so be that it be a thing so necessary to salvation, not to be unmindful of the mercies and benefits that God hath shewed unto us, but rather diligently to call them again to memory, and to extol them greatly to other men, that we may by mutual admonitions be stirred up, we see therein a singular commodity of the supper; which calleth us back from the vice of unthankfulness, and suffereth us not to forget that great benefit which Christ shewed us, when he died for our sakes; but it bringeth us to this pass, that we give thanks unto him, and do as it were with an open testimony confess how much we are bound unto him.

The third kind of utility consisteth in this thing, that we be thereby more vehemently stirred up to sanctimony and purity of life, and are with more force of persuasions driven, chiefly and before all other, to keep charity and friendship among ourselves. For seeing that we be made the members of Christ, being graffed into his body, and are joined together with him, as with our head; it is but meet that we chiefly be fashioned after his purity and innocency, and that there be especially such concord among us, as ought to be among the members of one body. Although, to have the true understanding of this utility, we ought not to think, that the Lord doth only exhort and stir us up either inflame us with an external