The Badges of Christianity, Book 3 · Chapter 4
Chap, 4 Of the second outward part of the Lords Supper.
HItherto of the first outward part of the Lords supper, to wit, the minister: now we come to the word of institution aThe words of institution are the 2 outvvard part of the Supperand promise annexed or contained therin, 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 sign it self, as if it should be said, this bread which I hauehave in mine hands, is b…. cont. Marie. lib. 4 August. contr. Adimant c, 12a sign of my body, which shortly after shall be crucfied for you, and deliuered vntounto death for your saluation.
Christ tooke nothing but bread: he gaue into his Disciples handes nothing but bread to eat, he brake nothing but bread: and Paul saith expressely of this sacrament, c1 cor. 10, xvithe bread which we breake is it not the … of the body of …? If any Obiect, that Christes body neither is, dIohn xix, 36nor was broken, as Iohu, 19, 3 6. Not a bone of him shall be broken that Obiectionthe Scripture should be fulfilled: I Answere the Apostle hath respect to the sence and signification which the breaking of the bread importeth, being taken for the tearing and Ansvveretormenting, the paines and renting of the body of Christ, and the violent sundring of his … and body one from the other. For as the bread is patted and diuided into diuers parts: so the soule and body of Christ were sundred and seperated each from other. Againe, it is saide, This is my blood of the new testament which is shed for many for the remission of sinnes, or, This cup is the new testament in my blood which is shed for you: these speeches are sacramental, not proper, by the confession of the aduersaries themselues, where the thing containing, which is the cup, hath the name of the thinge contained, which is the wine the fruit 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 directly consider the words of Christ deliuered at the institution and administration of this sacrament, that so we may see the true and naturall meaning thereof. These words eThe words of institution are variably set dovvne,are not recorded and reported in so many wordes in the scriptute, or in so many sillables, but the sence being one, the sentence varieth and is not one. Mathew deliuereth the words thus, fMath. 26. 26Take, eat this is my body, whereunto gMark, 14, 22Mark also accordeth. Luke is some what more ample by way of interpretation, hLuk. 22. 19This is my body which is giuen for you, doe this in remembrance of me. And i1 cor, 11. 24Paule to the like purpose, but in vnlike sound of words, Take, eat, this is my body which is broken for you, doe this in remembrance of me. Likewise, touching the other signe of this Supper, Mathew saith, kMath, 26, 28This is my bloode of the New-testament, that is shedde for many, for the remission of sinnes. Marke is somewhat more short then the rest, lMark 14, 23 24This my blood of the New testament, which is shedde for many: but he addeth this more then the rest, they … dranke of it. Luke saith, mLuk, 22 xxThis cup is the Newe testament in my bloode, which is … for you. But Paule declareth the same more at large, This cuppe n1 cor, xi, 25is the newe testament in my blood, this doe … oft as ye drinke is in … of mee. Thus wee see expressely, a difference in Words by adding, by detracting, by changing: yet in asmuch as nothing is added, or detracted, or changed in regarde of the true meaning, let vsus come to the interpretation and exposition of the words, seeing the gospell standeth not iIerem. in cap. ad Galat.in the wordes of the scripture, but in the mind and meaning of them. Let vsus therefore come to the right vnderstanding of the wordes of christ. kThe words of institution expounded briefely, truely, plainely.Take, to wit, not onelyonly into your mouthes, but into your hands, representing the soule and faith of the receiuer. Eate, that is, 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 selse, withal that is mine, or belonging either to my person, or office, or merits. Which is broken for you, that is, which shortly shall bee crucified for you, and immediately giuen to death for you. Do this in remembrance of me, that is, practise these daties, and call to remembrance christ and his merits oftentimes. So that, it is not in our choyce and liberty to doe these, or not to doe them: if wee bee not fit, we must presently prepare to make our selues fit: and we must doe 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 is the cup: Is the new testament in my blood, that is, this Wine is a true signe of shedding my bloode, which confirmeth and ratifieth the newe Testament, and Gods agreement with mankinde for their saluation.
This is briefely the minde of christ, and meaning of the Vse. 1.wordes of institution. From hence wee learne, first, that christs wordes are not properly, but figuratiuely to bee taken. True it is, the words are plaine, easie, and manifest: for tropes & figures were found out, lArist. rhetor. ad …. lib 3, cap. 6not to darken, but to open: not to hide, but to helpe the vnderstanding: howbeit they must hauehave a right construction and a sound interpretation, otherwise the playnest sentence may breede errour Cicer. de. …. lib. 3and mistaking. Wee may not take the letter in all places: for, as we shewed, the scripture standeth not in wordes, mHieron, Contra Lucifer. & in Cap. 1 ad Gal.but in the meaning of the wordes: not in the reading, but in the vnderstanding: not in the outward shew, but in the inward substance. Christ in the new testament is called a lambe, a lyon, a way, a bride-groome, an head, a dore, a vine, a garment, a rock, bread, water, light, and such like: these words are easie and euident, yet must they be vnderstood metaphorically, not properly: spiritually, not litterally. So, to come to the wordes of institution, What did Christ take in his hand? bread. What did Christ command them to take and eat? bread. What did he call his bodye? Was it anie other thing then the same bread which he had taken, which he hadde 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 nature mDisparata.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 Christes 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 sign and seale of his true body. Neither is this figure strange or new, but common and vsual, when mention is made of the facraments: as Gen. 17, This is my couenant, oGen, 17, 10 11speaking of circumcision: yet circumcision was not the couenant it self, but a sign 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 denie 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 Exodus, 12. 11 It is the Lordes pExod. 12 … 13, 14passeouer, properly the lambe was not the passeouer, but serued to, put them in remembrance of that benefit, and it is expounded aster, the blood shall be a token for you vponupon the houses where ye are, this day shall be vntounto vou a remembrance.
Likewise, the Apostle sayeth, 1 Cor. 10. That rocke was q1 cor. 10. 4Christ, 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 briefely, ra paraphrase vponupon the words of institution.as if Christ had saide in this manner, This bread which ye hauehave seene me take, breake, deliuer, and distribute, and which I bid you take and cate, is a signe or sacrament of my true body, signifying and sealing vp vntounto you, that my body, shalbe broken, crushed, and crucified for you, to purchase to you eternal life, let these sacramental rites and actions now performed by me and you, be heerafter put in practise by you and all faithfull ministers and professors, for the strengthning of your faith, by the remembrance of my death and by the applying of the benefit thereof, 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 thanks, he gaue it, being filied with wine, to his Disciples, and saide, drinke ye al of this, for this wine in this cup, is a signe and sacrament of my blood, by the shedding whereof, togither with my death following, the full forgiuenes of sins and perfect saluation (which I by my vnchangable wil & decree do giuegive vntounto you and al that beleeue in me) are assured to you and all beleeuers. Thus, hauing opened and cleared the interpretation of the words, we shal heerafter need to spend the lesse time in confuting the contrary doctrin: darkenes shal flie before the light, error before truth, & cloudy mists before the sun-shine of the day. Again, seeing the words of institution are variably and Vse. 2diuersly set down 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 … 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 bene an heinous sinne 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 we see they hauehave done. We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the olde Testament, do not euermore strictly binde themselues to the sMath, 2, 6very wordes, as Mathew 26. Hebrewes 10. 5. and in sundry other: but onelyonly to the sence, and therefore tMath. 4, 10sometimes 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 wordes, maketh the Sacrament voide: but an alteration onelyonly of certaine circumstaunces, ual change in the words 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 chaunge of his owne heade in such circumstaunces, or to bring in a new frame of wordes. 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 wordes the Apostles and pastours of the Church shoulde vse in the execution of their Ministry.
Not withstanding, the obseruation of the words I baptize thee, obserued in our churches, seemeth to drawe neerer to the commaundement of Christ, and to confirme more fitly and fully the faith of the baptized, and to answere vntounto the words of Iohn the baptist, I baptize with Water. Likewise, in the Lordes supper, whereas Christ saide, Take ye, eate ye, doe ye this, as speaking to many: the sacrament is not destroyed, when the words are particularly rehearsed, and specially applyed in our churches, saying, take thou, eat thou, drinke thou.
Lastly, seeing the wordes of institution are an outwarde vse. 3.part of the Sacrament, necessary to be knowne, read, marked and vnderstood, wherein the substance and comfortatable vse of the Lordes 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 … and people of God may be edified. For, wherefore serueth the commaundement and promise set foorth in the supper, if they be not vnderstood? Whether we doe read the Scriptures, sing Psalmes, poure out supplications, receiue the sacraments, or whatsoeuer … we performe to God, that he may be …, and the congregation instructed, we must doe 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.
…, aconcil. Trid. sess. 22, c. 9the sinagogue of Rome, that it might take away all fruit and comfort from the faithfull, and that it might broch horrible errors … and securely, and not be …, hath not onelyonly commanded to pronounce the words of consecration closely and …, but forbidden to vse the common mother tongue of all the people. The people of God must not be like Parrots, or …, or Rauens, or such birds that chatter with voice, record mens words, and sounde a sentence, but vnderstande not the meaning thereof. As Plmy bplin. natur. …. …. 10, cap. 43maketh mention of a certaine … that had learnd to say, Aue Caesar imperator, All haile, or good morrow Emperor Caesar, saluting … and the two young princes … and Drusus. And Celius Rhodiginus writeth, cCelius Rhodiginusthat Cardinall Ascanius had a Popiniay, that coulde pronounce distinctly and … all the Articles of the Creede.
Such birds or rather beasts, woulde they hauehave Christian men to be, that would hauehave them …, and not dBellar lib. 2 de …. cap. 12vnderstand what they pray: … … the reading of the scriptures, but not know what is reade: … the sacraments, but not know the meaning of the institution. Things without life which giuegive a sounde, whether pipe or …, except they make a distinction in the soundes, howe shall it bee knowne what is piped or harped? Or if the … pet giuegive 1 cor. 147. 8an … sound, who shall prepare himselfe to battell? All things in the church must tend to the instruct on … edification of all the partes and people: but reading and praying in a strange tongue, doe not edifie and profit the hearers, as 1 Cor. 14, 26, Let allthings be f1 cor, 14, 5 xi, xii, 16, xiiii xviii 19, 26 Psal, 67, 4, & 117, 1, & 150. 6 Esa, 45, 23 act. 2, xi Rom. xiiii, xidone to edisieng: and verse 14. I speake languages more then ye all, yet had I rather in the Church to speake fiue words with mine vnderstanding, that I might also instruct others, then 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? Wherfore, except we know the meaning of the words, we shall be to him that speaketh Barbarians, and … that speaketh shall be a Barbarian vntounto vsus. Euen the learned languages of Greeke and 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 … and rhetoricall in themselues and which rude: but holdeth eueryevery tongue barbarous, …, Syriack, Caldy, Arabick, …, and Latine, to him that knoweth not the force and signification thereof. And this to be most true, gPsal, 114. 1 Rom. i xiiiithe Scriptures teath, hchrysost. in 1 cor, xiiii hom. 35the fathers auouch, iStrabo Geograph. lib. 1the … writers warrant, k…. in prolog: asinar …. de Tristib. lib. 5 Eleg. 10the very Poets declare, yea their owne doctors lIohan. Beleth. paris Theol. explice. diuin: offi. in proaemio.do determine. Wherfore 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 red or preached, when supplycations are offered, when the sacramentes 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. And … far of the second outward part of the Lordes Supper, Nicol. lyra in 1 cor. xiiii. ad verb. vers. xvi …. …. tom. 3 tractat. xv.to wit, the worde of institution: for a Sacrament without the word, is as a picture without sence, or an image without life.