The New Covenant, Book 3 · Chapter 4
CHAP. IIII. Of the ſecond outward part of the Lords Supper.
HItherto of the firſt outward part of the Lords Supper, to wit, the Miniſter, who is in the Church not onelyonly as a Steward to prouide, but as a Cooke to prepare meate for the children & ſeruants of God: now we come to the word of inſtitutionaThe words of inſtitution are the ſecōd outward part of the Supper and promiſe annexed or contained therein, which are the ſecond part of this Sacrament, expreſſed in theſe words, This is my body which is giuen for you, or which is broken for you: where the name of the thing ſignified is giuen to the ſigne it ſelfe, as if it ſhould be ſaid, this bread which I hauehave in mine hands, isbTertul cont. Marcio lib. 4. Auguſt contr. Ad…m …n. ca. 12. a ſigne of my body, which ſhortly after ſhall be crucified for you, and deliuered vntounto death for your ſaluation. Chriſt tooke nothing but bread: he gaue into his Diſciples hands nothing but bread to eate, he brake nothing but bread: and Paul ſaith expreſly of this Sacramēt,c1 Cor. 10, 16 Obiection. The bread which we breake, is it not the communion of the body of Chriſt? If any obiect that Chriſts body neither is,dIoh 1…, 36. Anſwere. nor was broken, as Iob. 19, 36. Not a bone of him ſhall bee broken, that the Scripture ſhould bee fulfilled: I anſwere, the Apoſtle hath reſpect to the ſence and ſignification which the breaking of the bread importeth, being taken for the tearing & tormenting, the paines and renting of the body of Chriſt, and the violent ſundring of his ſoule and body one from the other. For as the bread is parted and diuided into diuers parts: ſo the ſoule and body of Chriſt were ſundred & ſeparated each from other. Againe, it is ſaid, This is my blood of the new teſtament which is ſhed for many for the remiſ… of ſinnes, or, This cup is the new teſtament in my blood which is ſhed for you: theſe ſpeeches are Sacramentall, not proper, by the confeſsion of the aduerſaries themſelues, where the thing containing, which is the cuppe, hath the name of the thing contained, which is the wine the fruite of the vine. So then they which cannot abide figures in the Sacrament, muſt be conſtrained to confeſſe a figure, and therefore cannot blame vsus, when we ſay the words are figuratiuely to be vnderſtood.
But before we come to handle the vſes of this part, let vsus briefly conſider the words of Chriſt deliuered at the inſtitution and adminiſtratiō of this Sacrament, that ſo we may ſee the true and naturall meaning thereof. Theſe wordseThe words of inſtitution are variably ſet downe. are not recorded & reported in ſo many words in the ſcripture, or in ſo many ſillables, but the ſence being one, the ſentence varieth and is not one. Mathew deliuereth the words thus,fMat 26, 26. Take, eate, this is my body, whereuntogMar. 14, 22. Marke alſo accordeth. Luke is ſomewhat more ample by way of interpretation,hLuk. 21, 19. This is my body which is giuen for you, do this in remembrance of me. Andi1 Cor. 11, 14 Paul to the like purpoſe, but in vnlike ſound of words, Take, eate, this is my body which is broken for you, do this in remembrance of me. Likewiſe touching the other ſigne of this Supper, Mathew ſaith,kMat. 16, …8. This is my blood of the new teſtament, that is ſhed for many, for the remiſsion of ſins. Marke is ſomewhat more ſhort then the reſt,lMar. 14, 23.24. This is my blood of the new teſtament, which is ſhed for many: but he addeth this more then the reſt, they all dranke of it. Luke ſaith,mLuk. 22 20. This cup is the new teſtament in my blood, which is ſhed for you. But Paul declareth the ſame more at large, This cuppe n1 Cor. 11, 25is the new teſtament in my blood, this doe as oft as ye drinke it in remembrance of me.
Thus we ſee expreſly, a difference in words by adding, by detracting, by changing: yet inaſmuch as nothing is added, or detracted, or changed, in regard of the true meaning, let vsus come to the interpretation and expoſition of the words, ſeeing the Goſpell ſtandeth notoIerem. … cap. 1 ad Galat. in the words of the Scripture, but in the minde and meaning of them. Let vsus therefore come to the right vnderſtanding of the words of Chrſt.pThe words of inſtitution expounded briefly, truly, … plainely. Take, to wit, not only into your mouths, but into your hands, repreſenting the ſoule and faith of the receiuer. Eate, that is, not gaze and looke on, not reſerue, not adore, not offer it, but diuide by chewing and preparing to concoction. This, that is to ſay, not the ſhewes of bread, but this very bread. Is my body, that is, a true ſigne of my true body, and ſignifieth vntounto you my ſelfe with all that is mine, or belonging eyther to my perſon, or office, or merits. Which is broken for you, that is, which ſhortly ſhall be crucified for you, & immediately giuen to death for you. Do this in remembrance of me, that is, practiſe theſe duties, and call to remembrance Chriſt and his merits oftentimes. So that it is in our choyce and liberty to do theſe duties, or not to do them: if we be not fit, we muſt preſently prepare to make our ſelues fit: and we muſt do them often, ſo that howſoeuer there be no ſet time, yet the oftner the better, due reuerence and regard being had thereunto. Moreouer, touching the other ſigne, obſerue thus much for interpretation. This cup, that is, this wine in the cup: Is the new teſtament in my blood, that is, this wine is a true ſigne of ſhedding my blood, which confirmeth & ratifieth the new Teſtament, and Gods agreement with mankinde for their ſaluation.
This is briefly the mind of Chriſt, and meaning of the VſUs 1 words of inſtitution. From hence we learne, firſt, that Chriſts words are not properly, but figuratiuely to bee taken. True it is, the words are plaine, eaſie, and manifeſt: for tropes and figures were found outqAriſt. rhetor. ad theode…t. l…b. 3 cap. 6. C cer. de orat o. lib. 3. not to darker, but to open: not to hide, but to helpe the vnderſtanding: howbeit they muſt hauehave a right conſtruction and a ſound interpretation, otherwiſe, the plaineſt ſentence may breed error and miſtaking. Now this is a ſacramentall ſpeech, and ſacramentall words muſt be ſacramentally expounded, as proper, muſt be interpreted properly: ſpirituall, ſpiritually; and myſticall, myſtically. We may not take the letter in all places: for as we hauehave ſhewed, the Scripture ſtandeth not in words,rHierom. co…. … & in Cap. 1. ad Gal. but in the meaning of the words: not in the reading but in the vnderſtanding: not in the outward ſhew, but in the inward ſubſtance. Chriſt in the new teſtament is cald a lamine a lyon, a way, a bride-groome, a head, a dore, a vine, a g… … a rock, bread, water, light, & ſuch like theſe words are … & euident, yet muſt they be vnderſtood metaphorically, not properly: ſpiritually, not litterally. So to come to the words of inſtitution, What did Chriſt take in his hand? bread. What did Chriſt command them to take and eate? bread. What did he call his body? Was it any other thing then the ſame bread which he had taken, which he had broken, which he had giuen vntounto them? Neither is there any other antecedent going before, whereunto it can be referred.
Now the bread and body of Chriſt are in natureDiſparata. ſundry and diuers things, and the one cannot be ſpoken of the other, and verified of the other without a figure, as to ſay, one and the ſame thing ſhould be both bread and Chriſts body, but if it be bread, it cannot be his body, if it be his body, it cannot be bread. Wherefore, true bread is a true ſigne & ſeale of his true body. Neither is this figure ſtrange or new, but common and vſuall, when mention is made of the Sacraments: as Gen. 17. This is my couenant, oGen. 17, 10.11.ſpeaking of circumciſion: yet circumciſion was not the couenant it ſelfe, but a ſigne and token of the couenant, as alſo it is afterward expounded, It ſhall be a ſigne of the couenant betweene me and you. The aduerſaries cannot deny a figure in this ſpeech. Now what difference is there betweene theſe two ſpeeches, This is my couenant, and, this is my body? are they not alike, and in like manner to be vnderſtood? So Exod. 12. It is the Lords pExod. 12, 13 14.Paſſeouer, properly the Lambe was not the Paſſeouer, but ſerued to put them in remembrance of that benefit, and it is expounded after, the blood ſhall be a token for you vponupon the houſes where ye are, this day ſhall be vntounto you a remembrance. Likewiſe the Apoſtle ſaith, 1. Cor. 10. That rocke q1 Cor. 10, 4.was Chriſt, whereas properly the rocke was not Chriſt, but the water flowing from it did repreſent him. Thus then we muſt vnderſtand the words plainely, truely, and briefly,rA paraphraſe vponupon the wor…s of inſtitution. as if Chriſt had ſaid in this manner, This bread which ye hauehave ſeene me take, breake, deliuer, and diſtribute, and which I bid you take and eate, is a ſigne or Sacrament of my true body, ſignifying and ſealing vp vntounto you, that my body ſhall be broken, cruſhed, and crucified for you, to purchaſe vntounto you eternall life, let theſe Sacramentall rites and actions now performed by me and you, be heereafter put in practiſe by you and all faithfull Miniſters and profeſſors, for the ſtrengthening of your faith by the remembrance of my death, and by the applying of the benefit therof, eueryevery one to your owne ſelues. Likewiſe, hauing finiſhed his Supper, when he did eate the Paſſeouer with his Diſciples, hauing taken the cup and giuen thankes, he gaue it being filled with wine to his Diſciples, and ſaid, drinke ye all of this, for this wine in this cup is a ſigne & Sacrament of my blood, by the ſhedding wherof, together with my death following, the full forgiueneſſe of ſins and perfect ſaluation (which I by my vnchangeable wil and decree do giuegive vntounto you and all that beleeue in me) are aſſured to you and all beleeuers. Thus hauing opened and cleared the interpretation of the words, wee ſhall hereafter need to ſpend the leſſe time in confuting the contrary doctrine: darkeneſſe ſhall flye before the light, error before truth, and cloudy miſts before the Sun-ſhine of the day.
Againe, ſeeing the words of inſtitution are variably and Vſe 2 diuerſly ſet downe by the Euangeliſts and the Apoſtle Paul: we learne that eueryevery change of the words where the ſence is nothing altered or diminiſhed, is not to be condemned, as ſinfull or vnlawfull: ſo that the alteration being in the forme and frame of words, not in the ſubſtance and ſence of the matter, the Sacrament is not deſtroyed. For if it had bin an hainous ſin to hauehave made any change or alteration, or to hauehave miſſed of the tearmes or ſillables of the inſtitution: no doubt the Euangeliſts would hauehave conſented in the words, and not hauehave ſwarued one from another, as appeareth they hauehave done. We ſee how the Apoſtles in the allegation of ſundry places of Scripture borrowed out of the old Teſtament, do not euermore ſtrictly binde themſelues to theſMat 2, 6. very words, as Mat. 2.6. Heb. 10, 5. and in ſundry other places: but onelyonly to the ſence, and thereforetMat. 4, 10. ſometimes they adde as Mathew 4, 10. ſometimes they leaue out as occaſion ſerueth.
True it is, to alter any ſubſtantiall part; or to wreſt the wordes to a wrong and contrary meaning, or not at all to expreſſe the ſence of the words, maketh the Sacrament void: but an alteration onelyonly of certaine circumſtances,uAll change in the w…rds of inſtitution makes not the Sacraments void. as of number, or perſon, of Letters or ſillables, cannot make fruſtrate the whole Sacrament: albeit we allow not any priuate and particular man to make any change of his owne head in ſuch circumſtances, or to bring in a new frame of words. So in baptiſme, the Greeke Church ſaith, Let the ſeruant of Chriſt be baptized in this water, &c. and heereby nothing is detracted from the truth of the Sacrament, becauſe Chriſt Ieſus hath not preciſely appointed how many words the Apoſtles and Paſtors of the Church ſhould vſe in the execution of their miniſtry.
Notwithſtanding, the obſeruation of the words, I baptize thee, obſerued in our Churches, ſeemeth to draw nearer to the commandement of Chriſt, and to confirme more fitly and fully the faith of the baptized, and to anſwere vntounto the words of Iohn the Bapt…ſt, I baptize with water. Likewiſe in the Lord's Supper, whereas Chriſt ſaid, Take ye, eate ye, doe ye this, as ſpeaking to many: the Sacramēt is not deſtroyed, when the words are particularly rehearſed, and ſpecially applyed in our Churches, ſaying▪ take thou, eate thou, drinke thou.
Vſe 3 Laſtly, ſeeing the words of inſtitution are an outward part of the Sacrament, neceſſary, to be knowne, read, marked, and vnderſtood, wherein the ſubſtance and comfortable vſe of the Lords Supper conſiſteth: it followeth that they are to be publiſhed and pronounced openly, diſtinctly, plainely, not in a ſtrange language, but in a knowne tongue, that the Church of Chriſt and people of God may be edified. For wherefore ſerueth the commandement and promiſe ſet foorth in the Supper, if they be not vnderſtood? Whether we do reade the Scriptures, ſing Pſalmes, poure out ſupplications, receiue the Sacraments, or whatſoeuer ſeruice we performe to God, that he may be glorified, and the Congregation inſtructed, we muſt do all in a knowne tongue to be vnderſtood. This God commandeth, this the Apoſtle preſcribeth, this the true church of God practiſeth, this reaſon teacheth, this the Heathen acknowledgeth.
Notwithſtanding,aConcil. Trid. ſeſſ. 22, ca. 9. the ſinagogue of Rome, that it might take away all fruite and comfort from the faithfull, and that it might broch horrible errors ſafely and ſecurely, and not be eſpyed, hath not onelyonly commanded to pronounce the words of conſecration cloſely and in ſilence, but forbidden to vſe the common mother tongue of all the people. The people of God muſt not be like Parrots, or Pies, or Rauens, or ſuch birds that chatter with voice, record mens words, and ſound a ſentence, but vnderſtand not the meaning therof. As Pliny bPlin▪ natur. hiſtor. lib. 10. cap. 43.maketh mention of a certaine Rauen that had learned to ſay, Aue Caeſar Imperator, All haile, or good morrow Emperor Caeſar, ſaluting Tiberius and the two young Princes Germanicus and Druſus. And Celius Rhodiginus writeth,cCelius Rhodiginus. that Cardinall Aſcanius had a Popintay, that could pronounce diſtinctly and orderly all the Articles of the Creed. Such birds or rather beaſts, would they hauehave Chriſtian men to be, that would hauehave them pray, and notdBellar. lib. 2. de Miſſa. cap. 12. vnderſtād what they pray: heare the reading of the Scriptures, but not know what is read: receiue the Sacraments, but not know the meaning of the inſtitution. Things without life which giuegive a ſound, whether Pipe or Harpe, except they make a diſtinction in the ſounds, how ſhall it be knowne what is piped or harped? Or if the trumpete1 Cor. 14, 7, 8. giuegive an vncertaine ſound, who ſhall prepare himſelfe to battall? All things in the Church muſt tend to the inſtruction and edification of all the parts and people: but reading and praying in a ſtrange tongue, doe not edifie and profit the hearers, as 1 Cor. 14, 26. Let all things be f1 Cor. 14, 5, 11, 12, 1…, 14, 18.19, 26.done to edifying: and verſe 14. I ſpeake languages more then ye all, yet had I rather in the Church to ſpeak fiue words with mine vnderſtanding, that I might alſo inſtruct others, thē ten thouſand words in a ſtrange tongue: for how then ſhould he that occupieth the roome of the vnlearned, ſay, Amen, at thy giuing of thankes, ſeeing he knoweth not what thou ſayeſt? Wherefore, except we know the meaning of the wordes, wee ſhall bee vntounto him that ſpeaketh a Barbarian, and he that ſpeaketh ſhall be a Barbarian vntounto vsus. Euen the learned languages of Greeke & Latine not in themſelues, but in regard of the hearers that vnderſtand them not, are barbarous. For the Apoſtle doth not heere like an Orator diſtinguiſh the tongues, and ſhew which are eloquent and rhetoricall in themſelues▪ and which rude: but holdeth eueryevery tongue barbarous, Hebrew, Syriack, Caldy, Arab ck▪ Greeke, and Latine, to him that knoweth not the force and ſignification thereof. And this to be moſt true,gPſal. 114.1. Rom. 1 14. the Scriptures teach,hCh…yſoſt in 1 Cor. 14, hom. 35. the Fathers auouch,iStrabo Geograph. …ib. 1. the heathen writers warrant,kPlautus. in prolog. aſmar. Ouid de Triſtib. lib. 5. Eleg. 10. the very Poets declare, yea their owne DoctorslIohan Beleth. pariſ. Theol. explic. diuin: offi. in proemio. Nicol. lyra in 1. Cor. 14. ad verb verſ. 16. Caietan opulcutor. tom. 3. tract. 15. do determine. Wherefore to conclude, it is the ordinance of God, it is the doctrine of the Apoſtles, it is the duty of all Chriſtians, when the word is read or preached, when ſupplications are offered, when the Sacraments are adminiſtred, to vſe a knowne tongue vnderſtood of all: and without this the Scriptures are vaine, the prayers are barbarous, the Sacraments are fruitleſſe, to ſuch as know not what is read, what is asked, what is promiſed, what is receiued. Neuertheleſſe, there is nothing ſo abſurd, but the Church of Rome will defend it, eſpecially if it ſerue to maintaine ignorance, one of the maine pillars of their Antichriſtian vſurpation & of the kingdome of darkneſſe. Hence it is, that to nuzzle the poore ſimple ſoules in the blindneſſe of their ſuperſtition, they tell them that forſooth they pray to God who vnderſtandeth all languages; and that it ſufficeth to hauehave a good intent and meaning in prayer, and leaue the reſt to him who doubtleſſe will accept of it and them. True it is, God can ſpeake all tongues, he vnderſtandeth them better then they that ſpeake them: what then? Doth it follow therefore that he alloweth and approueth ſuch prayers? He vnderſtandeth that the Atheiſt prayeth not at all: doth hee therefore allow his not praying? If we come in hypocriſie or vſe vaine repetitions, he knoweth it, but condemneth it and deteſteth it: ſo that from his knowledge we cannot cō clude his allowance and acceptance. Neither is it ſufficient to hauehave a deuout intent of praying; to pray is to ſpeake to God, not to intend to ſpeake: neither will God be worſhipped by ſuch intentions, but according to his word. And what reaſon can they render why the word ſhould be preached in a knowne tongue rather then read vntounto the people in a tongue that may be vnderſtood? Wherefore, whether there be reading of the Scripture, or praying to God, or ſinging of Pſalmes, or receiuing of the Sacraments in the Church, al ought to tend to edification and inſtruction. And thus farre of the ſecond outward part of the Lords Supper, to wit, the word of inſtitution: for a Sacrament without the word, is as a picture without ſence, or an image without life, which hath a mouth but ſpeaketh not.