II. The arguments which are drawn from the nature of sacraments.


1. The very form of speech which is used furnishes a strong argument in favor of the view which we have presented: The bread is the body of Christ. But bread is not in its own substance the body of Christ, (for it has been by reason of this, that the idea of transubstantiation and consubstantiation has been invented.) Therefore, the language is figurative and sacramental, being such as is common to the sacraments, and which we have explained when speaking of the institution of the supper.

2. In all sacraments, when the names or properties of the thing signified are attributed to the signs, it does not signify the corporal presence of the things in the signs, but a correspondence between the signs and things signified, and a sealing of the things by their signs, and a union of these two- things in their lawful use. In this supper, now, Christ attributes the names of the things signified (his body and blood) to the signs (bread and wine) saying, This is my body: This is my blood. Hence, we must not understand these words as expressing any corporal presence.

3. The nature of all sacraments requires that the signs be taken corporally, whilst the things signified must be understood spiritually; and that the things which are visible are not the things signified, being only the signs and pledges of them. Hence, inasmuch as the supper is a sacrament, we must take the signs and things signified, in a sense corresponding with the nature of sacraments generally.

4. Sacramental phrases must be understood sacramentally. The words of the supper, This is my body; This is my blood, are sacramental phrases; for they attribute the names of the things signified to the signs which are used in this sacrament. They must, therefore, be understood sacramentally.

Obj. But the words of the supper do not contain any figure of speech. Therefore, they are not to be interpreted sacramentally, but literally.

Ans. We deny the antecedent; for Christ himself annexes a sacramental phrase, saying, Do this: that is, eat this bread and drink this cup in remembrance of me, that ye may be admonished and assured that my body was given over to death, and my blood shed for you and given to you as the meat and drink of eternal life. The same thing may be said of this declaration of Christ, This cup is the New Testament in my blood; that is, it is the seal of the New Testament, or of the promises of grace now fulfilled by my blood.

5. That which the gospel does not promise, the supper cannot seal unto us: for the sacraments declare, exhibit, confirm and seal the same thing which the word promises. It is for this reason that the sacraments are called visible promises, and visible words. But the gospel no where promises any corporal or oral eating; yea, Christ in the gospel expressly condemns, and refutes it by these two arguments:

1. Because his body would in a short time be taken up into heaven, and so be far removed from the Jews to whom he spake.

2. Because the eating of his flesh in this way could be of no profit. Nor does Christ in the instance to which reference is here had, merely refer to a gross, carnal and oral manducation of his flesh, but he rejects in a positive way the eating of his flesh in every form, in which it may be done with the mouth. There is, therefore, no oral or corporal manducation to be conceived of in the supper, which is contrary to the gospel.

6. The figment of a corporal presence, and eating of the flesh of Christ under the bread, is wholly repugnant to the formal character of the sacraments. It is, therefore, to be rejected. That the antecedent is true, is evident from this, that it is neither the sign, nor the thing signified, of which two things every sacrament consists. It is not the sign, because it does not strike the senses, neither is there any thing included in it which it might signify; nor can it be said to be the things signified, because the Scriptures never speak of any change of the essence, nor of any real commingling of the flesh of Christ, with our bodies, neither can there be any unless we embrace the reveries of the Eutychians, and Swenckfieldians; for the sacraments declare and seal unto us only such blessings as are contained in the promise of the gospel. Again, it is not the thing signified, because it is effected without faith, and is common both to the godly and the ungodly, whereas the things which are signified by the sacraments are received by faith alone, and by none but the godly. And still further, if it were the thing signified, no one ever had been, or would be saved without it; for all the sacraments signify the same things, which are also given to all those who are to be saved, because they are the benefits of the Messiah, comprebended in the promise of the gospel. These benefits are the same unto all; neither is any one saved without them. There is therefore, no room left for a substantial presence, and oral manducation of the body of Christ in, or under the form of bread in the sacrament, and it is in fact nothing more than an empty name, and idol in the world.

Obj. This oral manducation is a sign of that which is spiritual, and is a great confirmation of our faith. Therefore, the body of Christ is also a sacrament, whilst the thing signified is invisible grace.

Ans. The antecedent is false, because the flesh of Christ is invisible under the bread, and cannot, therefore, signify another thing which is invisible, or confirm our faith. Sacraments, or signs ought to be visible; hence that does not deserve to be called a sacrament, (as Erasmus says) which is not accomplished by an external sign: for the sacraments have been instituted for this end, that they may, as it were, effectually show to our external senses what the word promises, and the Holy Spirit works in our hearts, that they may be visible testimonies, and pledges of the promise of grace exhibited and applied. It is for this reason that Augustin says: “A sacrament is a visible word.” Again, “It is a visible form, or sign of an invisible grace” Again, “A sign is a thing which differs from the form which it presents to our senses, and produces in our thoughts something else.” Again, “the signs of divine things are indeed visible; but the things themselves are invisible.” Hence also the definition of Prosper; “The sacrifice of the church consists of two things, the visible form of the signs, and the invisible flesh and blood of our Lord Jesus Christ; in the sign, and the thing signified thereby, which is the body of Christ” There is, therefore, no invisible thing or action that brings to view the nature, or thing signified by the sacrament. Conseqently those who affirm that the flesh of Christ is a sacrament in, under, or with the bread, must show unto us this visible and sensible eating in the Supper, if they do not wish to stand in opposition to the general voice of the church. Again, there must be an analogy between the sign, and the thing signified; for unless the sacraments says (Angustin), have some correspondence with the things of which they are sacraments, they would be no sacraments. Now if the flesh of Christ be also a sacrament, and if the thing signified be invisible grace, what analogy and correspondence will there be between the two sacraments? There can evidently be none; from which it follows that the flesh of Christ cannot be called a sacrament, seeing it is not less the thing signified by the sacrament, than the salvation which is signified analogically by the bread, as by a sign. Hence the sacramental eating, which is effected by the mouth, does not, when considered in itself, extend to the body of Christ in any physical manner; because, by this eating, nothing more than the external signs are exhibited and received in their own nature. Augustin, inquiring how the bread is the body of Christ, and the wine his blood, says: “These, brethren, are called sacraments; because one thing is seen in them, and another is understood. That which is seen has a material form; that which is understood a spiritual benefit,” &c.

7. The communion which the word promises, and the sacraments seal, is not corporal, but spiritual. But the communion of Christ, which there is in the supper is the same which is promised in the word, and sealed in the other sacraments. Therefore, the communion which there is in the supper is no- corporal, but spiritual. The first proposition is clear; because the gospel teaches no other communion than that which is spiritual, which is effected by faith. The second proposition is also evident, because the promises of the gospel extend unto us the very same blessings which the sacraments exhibit, and promise; for the sacraments are a visible word, in as much as they promise the same thing which the word does by visible signs, and are seals of the promise of the same grace.

8. All the sacraments both of the Old, and the New Testament, signify the same thing, and the same communion with Christ. But the signification and communion of all the other sacraments is wholly spiritual. Therefore, it must be the same as it regards the Supper. All grant the truth of the minor proposition. The major is confirmed by what the Apostle says: “For by one Spirit we are all baptized into one body.” “They were all baptized unto Moses in the cloud, and in the sea; and they all did eat the same spiritual meat.” (1 Cor. 12:13; 10:2.)

Obj. But all the sacraments do not signify the same thing: for baptism signifies washing by the blood of Christ, the Lord’s supper the body and blood of Christ.

Ans. The thing signified is not different, because as we have already shown, to be washed with the blood of Christ, and to drink his blood is the same thing. The manner in which the thing signified, which is one and the same, is expressed, is indeed different, on account of the different signs which have not the same analogy to that which is signified. Therefore, as the thing signified and promised in baptism, and also in circumcision and the Passover, is spiritual and not corporal, so it is like wise, in relation to the Supper.