one God: who vouchsafe so to illuminate all our minds, that our prayer may always please him. Amen. Of Signs, and the Manner! of Signs; of Sacra-mental Signs: What a Sacrament Is; of Whom, for What Causes, and How Many Sacraments Were Instituted of Christ for the Christian Church; of What Things They Do Consist; How These Are Consecrated; How the Sign and the Thing Signified in the Sacraments Are Either Joined Together or Distinguished; and of the Kind of Speeches Used in the Sacraments. The Sixth Sermon
THE treatise upon the sacraments remaineth, which we heard is joined to the word of God and prayer2. But in speaking of sacraments, delivered by Christ our king and high-priest, and received and lawfully used of his holy and
[1 ratione, Lat.] [2 orationibus, Lat. ] ων]
catholic church, I will, by God’s grace and assistance?, observe this order; first, we entreat of them generally, and then particularly or severally. And here beforehand I will determine upon the certain signification of a sign or sacrament, wherein, if I shall be somewhat long or tedious4, I crave pardon, dearly beloved, therefore; for I hope it shall not be altogether fruitless.
Signum, a sign, the Latin writers call a token’, a representing, a mark and shew of something that hath signification. So say Tully” and Fabius. Fabius saith: Some call signum, σημεῖον, though some term it indicium; other some vestigium, a mark or token whereby a thing is understood, as slaughter by blood” St Aurelius Augustine, the famous ecclesiastical writer, cap. 4, De Magistro, saith: “We generally call all those things signs, which signify somewhat; where also we find words to be.” Again, Lib. 11, De Doctrine Christiana, cap. 1, he saith: “A sign is a thing beside the semblance which it layeth before our senses, making of itself something to come into our mind or thought; as by seeing smoke, we believe there is fire’.”
The said Aurelius Augustine doth divide signs into signs natural and signs given. Natural he calleth those which, without any will or affection to signify, beside themselves make something else to be known, as is smoke signifying fire; for smoke hath not any will in itself to signify. Signs given are those which all living creatures do give one to another, to declare as well as they can the affections of their mind, or any thing which they conceive, mean, or understand.” And signs given he divideth again by the senses. For some belong to the eyes; as the ensigns or banners of captains, moving of the
[3 ipso Domino inspirante, Lat.] [ or tedious, not in Lat.] [6 notam, Lat.] [6 vestigium et indicium rei significantis, Lat. [7 Cicero de Invent. Lib. I. cap. 30.] [8 Fabius Instit. Lib. v. cap. 9.] [9 Dicimus ea signa universaliter omnia, quee significant aliquid;]
[ubi etiam verba esse invenimus.—August. de Magistro, cap. 4. Opp.]
[Tom. I. fol. 116, col. 2. Par. 1531.] [10 Signum est res preter speciem quam ingerit sensibus, aliud]
[aliquid ex se faciens in cogitationem venire: sicut.fumo viso]
[ignem subesse cognoscimus.—Id. de Doctr. Christ. Lib. 11. cap. 1.]
[Opp. Tom. 11. fol. 5, col. 3.] 15—2]
hands, and all the members. Some again belong to the ears; as the trumpet and other instruments of music, yea, and words themselves, which are chief and principal among men, when ὉΠΟΥ͂ intend to make their meaning known. Unto smelling he referreth that sweet savour of ointment mentioned in the gospel, whereby it pleaseth the Lord to signify somewhat. To the taste he referreth the supper of the Lord; for, saith he, “by the taking of the sacrament of his body and blood he gave or made a sign of his will.” He addeth also an example of touching: and when the woman by touching the hem of his vesture is made whole, that is not a sign of nothing, but signifieth somewhat’.” In this manner hath St Augustine entreated of the kinds and differences of signs.
Other also, whose opinion doth not much? differ from his, distinguish signs according to the order of times. For of signs, say they, some are of things present, some of things past, and some of things to come. They think them signs of things present, which signify those things to be present which are signified: as the ivy-garland hanging for a sign doth give us to understand, that there is wine to be sold where it is hanged up. The signs which cur master Christ wrought did signify, that the Messias, and the kingdom of God promised by the prophets, was come. Under signs past they comprise all tombs, monuments of the dead, and those stones pitched of [! Signorum igitur alia sunt naturalia, alia data. Naturalia sunt que sine voluntate atque ullo appetitu significandi preter se aliquid aliud ex se cognosci faciunt. Data vero signa sunt ea que sibi quacunque viventia invicem dant ad demonstrandos quantum possunt motus animi sui vel sensa aut intellecta queelibet..Signorum igitur quibus inter se homines sua sensa communicant, queedam pertinent ad
[oculorum sensum, pleraque ad aurium, paucissima ad ceteros sensus.]
[. Et quidam motus manuum pleraque significant; et histriones]
[omnium membrorum motibus dant signa quedam scientibus. Et]
[vexilla draconesque militares per oculos insinuant voluntatem ducum]
[.Et tuba et tibia et cithara dant plerumque.. significantem]
[sonum. Sed omnia signa verbis comparata paucissima sunt: verba]
[enim prorsus inter homines obtinuerunt principatum significandi..]
[Et odore unguenti Dominus, quo perfusi sunt pedes ejus, signum h]
[aliquod dedit. Et sacramento corporis et sanguinis sui pregustato, Ἴ]
[significavit quod voluit. Et cum mulier, tangendo fimbriam vesti- 1]
[menti ejus, salva facta est, nonnihil significat.—August. ibid. cap. 3,]
[fol. 5, col. 3.] [2 nihil, Lat.: nothing.]]
Josue in the midst of Jordan, signifying to them which came som. after what was done in times before. The fleece did give δ yuag. Gideon a sign of things to come; that is to say, a sign of the victory which he should have over his enemies.
But these signs, being well considered and not neglected? may more amply and plainly be divided into other signs, whereof some are given of men, and some ordained of God himself. Signs or tokens are given of men, whereby they shew and signify something, and by which? also they keep something in memory among men, or do as it were seal up that which they would have certain and sure. After this manner is every description or picture demonstrative called a sign; for in Ezechiel, chap. iv., Hierusalem, which was portrayed in a tile’, is called a sign. They also in ancient time termed the images of the dead signs, because by those images they would renew afresh the memory of them whose signs they were called, and keep them in remembrance, as if they were alive’. Yea, and the holy scripture calleth idols signs; as it appeareth in Esay, cap. xlv., and the 2. Paralip. xxxiii.” So stones being set or laid to mark out anything, as landmarks, and all tombs and monuments, are signs. Rahab of Hierico said to the Israelites: “Give me a sign by oath?, that you will shew mercy to me; and they gave her a rope to hang out! of her window.” Behold, the rope was a sign of their faith and truth, wherewith they did, as we would say!l, seal themselves surely and without all dissimulation, to take diligent heed that Rahab should not be destroyed. We Zwicers!? term such signs, given or received in confirmation of faith and truth, wortzeichen, because they are added to the words, and do as it were seal them; and walwrzeichen also, because by them we do as it were give witness, that in good faith, and without all fraud or guile, we will perform that indeed which we promised in word.
[[ expensis nec rejectis illis quidem, poterunt signa, ὅσο. Lat.]
[These (definitions) being well considered, and not rejected, signs, &c.] [ So also ed. 1584; but 1577, by the which.] [5 in a tile, not in Lat.] [6 superstitem quasi retinere, Lat. ] [7 2 Chron. xxxiii, 7. Vulg. In Isai. xLv. 20, Bullinger seems to]
[have mistaken lignum for signum. [8 ad exploratores Israelitas, Lat.: to the spies of Israel.] [9 signum veritatis, Lat. [10 suspensum, Lat.] [11 So also ed. 1584; but 1577, as ye would say] [12 Germani, Lat.: Swiss. ]]
Now these kinds of signs are of divers sorts. For some 2” are mute or dumb, and pertain to the sense of the eyes; of which sort are the standards used in war, crosses!, banners, flaming fires, whereof mention is made, Numbers ii., Psalm 4] Ixxiil. &e. Neither is any man able to reckon up all of this sort: for ever and anon new come in, as pleaseth men. Judas gave a sign unto his company: “” Whomsoever,” saith he, “1 shall kiss, that same is he: take? him.” The joining of right hands, which pertaineth to the sense of feeling, is a sign of faithfulness, help, and fellowship; yea, it is the dumb ~~ sign3, which sign Paul calleth “the right hand of fellowship.” Hitherto belong divers movings and gestures. Some of them are pertaining to the voice, which are conceived by hearing, and are uttered by man’s voice, or by the sound of things which have no life. By man’s voice are uttered words, whistling, and whatsoever other things are of this kind; whereunto watch-words uttered by the voice may be added, as Schiboleth in the xii. chapter of the Judges. Moreover, voices without life are they which are made by trumpets, flutes, horns, guns, drums, by ringing of bells and sounding instruments; which also extend very far and largely.
Now signs are given of God to this end, to teach and admonish us of things to come, or of things past: either that they may after a sort lay before the eyes of the beholders, and represent in a certain likeness, the things themselves whereof they are signs; or else that they may, as it wereS, seal the promises and words of God with some visible ceremony celebrated of men by God’s institution: to be short, that they might exercise our faith, and gather together those which are scattered into one assembly or company. And these are not all of one sort, but do much differ between themselves. For some have their beginning of natural causes, and yet nevertheless are given as signs of God, to put us in mind of things, or to renew his promises’, and to teach men things that have been done; of which kind is the rainbow, mentioned
[1 fascie, Lat. omitted: bundles. ] [2 tenete, Lat. I [3 So also ed. 1584; but 1577, a dumb sign. ] [4 signum, Lat.] [8 percipiuntur, Lat.] Ν [6 as it were, not in Lat.] Ἢ [7 so also ed. 1584; but 1577, to put us in mind of things past,]
[or &c.: que preoteritas res, aut etiam promissiones renovent, Lat. ]]
by Moses, Gen. ix. For when the flood ceased, that God made a new league with Noah, and ordained the rainbow for a sign of his covenant, he made it not anew; but being made long afore, and appearing by natural causes, by a new institution he consecrated it, to the intent it might cause us? to call to our? remembrance the flood, and as it were to renew the promise of God, that is to say, that it should never come to pass again, that the earth should be drowned with water. Now! this sign hath not any ceremony ordained, whereby it might be celebrated among men; neither doth it gather us together into the society of any body or fellowship: but this sign is referred chiefly to God, saying: “I will set my rainbow in the clouds, that when I see it, I may remember the everlasting covenant made between me and you.” Not much unlike to this are signs and wonders; signs, I say, in the sun, the moon, and the stars, which do forewarn men!? of destruction and calamities to come, unless by repentance they amend: but neither have these any ceremony ordained, to celebrate the remembrance of them, or to gather us together, &c. Again, there be other signs altogether miraculous, not natural, though there be natural things! in them; of which sort Gideon’s fleece is, and the shadow of the sun going back in the dial of king Ezechias. These signs, as we read them to have been once shewed, so by no institution are they commanded to be followed, or for some certain end to be celebrated. To Ezechias!4 they were given at that time, to signify and witness the victory which he should have against his enemies, and the recovery of his health. Altogether and merely marvellous are those things which, in the last of Mark, by our Lord Jesus Christ are called signs, gifts, and means of healing, and speaking with tongues’, given unto and bestowed upon men, not by any power of man or virtue of healing in him, but by the power and virtue of Christ only. Those signs declared unto men, that that was the true and undoubted preaching of the gospel,
[8 dum, Lat.] [9 us, our, not in Lat.] [10 Interim, Lat.] [11 Erit arcus in nube, Lat. Gen. ix. 15, 16.] [12 ccelitus, Lat. omitted: from heaven.] [13 naturalia qusedam concurrant, Lat. ] [16 To Ezechias, not in Lat.] (15 So also ed. 1584; but 1577, gifts, I mean, of healing, and ὅσα.:]
[beneficia, inquam, sanitatis et linguarum, Lat. ]]
whereby Christ is declared to be Lord of all, Lord of life and death, of Satan, and of hell also itself. For now when through the name of Christ the dead do rise, and diseases being driven out go their way; by these very signs it is proved, that that is true which is said, that Christ is Lord of all things. So the wonders which Moses and Aaron wrought in Egypt, Exod. iv., are called in the scripture signs; for they were witnesses both of God’s lawful sending, and tokens of his mighty power to be executed against Egypt: but neither had these any ceremony, neither gathered together into any society. Now also we read, that some signs are paradigmatical, that 151, used indeed of men, but not without God’s commandment, that these also may be said to be signs from God. Those be altogether free from miracles; and indeed not only fetched from natural things, but also from things mere common and usual, as were the bands, pitcher, and chains of the holy prophet Jeremy; whereby, being willed of God so to do, he laid? before them those things in a certain evident form and figure, I mean, in a visible sign to be seen with men’s eyes, which by his preaching he prophesied should fall upon them? The like we may see in Ezech. the xviith. and xxivth. chap. These signs paradigmatical, or for example, are in some things like to those exercises of rhetoric, called chrie active; yea, rather they are certain mixed c/rie, so termed, for that they consist partly in words and partly in deeds’. Aphthonius defineth an active chria, “to be that which declareth and plainly sheweth a thing by action, deed, or gesture: as when Pythagoras was demanded, how long man’s life lasted; he for a while stood still, that they might look upon him; but anon he shrunk away, and withdrew himself out of their sight: after that manner and action signifying, that man’s life is but short and momentany”.” But in the scripture for the most part are set down chrie consisting of word and deed; as when Christ
[1 that is, not in Lat.] [2 aliena, Lat.] [3 voluit subjicere, Lat.] [ res sermone copiose expositas, Lat.] [5 so termed—in deeds, the Translator’s addition. ] 1 [6 a conspectu hominum, Lat. ] 1 [7 Τῆς χρείας τὸ μέν ἐστι λογικόν τὸ δὲ πρακτικόν” τὸ δὲ μικτόν.]
[Πρακτικὸν δὲ, τὸ πρᾶξιν σημαῖνον οἷον ἸΤυθαγόρας ἐρωτηθεὶς πόσος ἂν 1]
[εἴη τῶν ἀνθρώπων ὁ βίος, βραχύ τι φανεὶς ἀπεκρύψατο, μέτρον τοῦ βίου 1]
[τὴν θέαν morovpevos.—Aphthon. Progymnas. p. 3. Geneyv. 1569.] [8 chrize mixtee, Lat.]
took a child? and set him in the midst of his disciples, and spake these words: Verily 1 say unto you, Except ye shall turn, and become as little children, ye shall not enter into the kingdom of heaven.” But these actions or signs have not the institution and commandment of God, charging us to renew this very action by solemn celebrating the same. Nevertheless, sacramental signs have some affinity with these, namely, baptism and the Lord’s supper; for they are given unto us from above, and are taken from natural things, without any miracle; yea, they are instituted under the form of natural and sensible things, and in such things as are very common, water, bread, and wine. This they have common with other signs given of God, in that they renew things past, and shadow out things to come, and by a sign do represent things signified. They differ peculiarly from other signs, in that they have ceremonies joined with the commandment of God!, which ceremonies he!2 hath commanded his church to solemnize. And this also is peculiar to them, that, being seals of God’s promises, they couple us visibly to God and to all the saints; and they are dedicated to the most holy mysteries of God in Christ. Of these I will entreat more largely and diligently hereafter.
The sacramental signs of Christ and of Christ his church, namely, which Christ our Lord hath delivered to his church, and which his church hath received of him and do lawfully 156 15, the same are called of Latin writers by the name of “sacraments.” But the word is not found in the whole scripture, saving that it is read to be used of interpreters!t. Howbeit, the word “sign” is oft in the scriptures, and, that which helpeth for our purpose, is most significantly set down in Gen. xvil. and Rom. iv. In the meanwhile we do not reject the Latin word sacramentum, a sacrament, as lightly regarding it; neither yet, rejecting it, do we forge or devise a new. I like well enough of the word sacrament, so it be used lawfully.
[[ So also ed. 1584; but 1577, a little child.] [10 similitudine, Lat.] [11 of God, not in Lat.] [12 ipse Dominus, Lat.: the Lord himself.] [13 religiosissime custodit, Lat.: doth most religiously keep. ] [14 In the Vulgate it is used both in the Old and New Testament]
[for a secret and mystery. See Fulke’s Defence of Translat. ed. P. 5.]
[Ρ. 493.]]
St Augustine, in his fifth epistle to Marcellinus, saith: “It were foo long to dispute of the diversity of signs, which, when they pertain to holy things, are termed sacraments.” From whence doubtless sprang the common definition or description, “a sacrament is a sign of an holy thing?:” which as it cannot be rejected, so there is none but seeth, that in it the nature of the thing is not fully comprehended or expressed; neither isit separated from those things which also are holy signs. There is another definition therefore brought forth and used, which whatas- js indeed more perfect than the other: ‘a sacrament is a visible sign of an invisible graced.” Dut because this also doth not in all points express the nature of the thing, this definition following seemeth unto many more allowable, which is after this manner: Sacraments are ceremonies, wherewith God exerciseth his people, first to stir up, increase, and maintain their faith; then, to the end to testify before men his religion” This is a true and right definition. But what if you define a sacrament somewhat more fully and largely in this manner? “Sacraments are holy actions, consisting of words or promises of the gospel, or of prescript rites or ceremonies, given for this end to the church of God from heaven, to be witnesses and seals of the preaching of the gospel, to exercise and try faith, and by earthly and visible things to represent and set before our eyes the deep mysteries of God; to be short?, to gather together a visible church or congregation, and to admonish them of their duty.” This definition truly is
[[! Nimis autem longum est convenienter disputare de varietate]
[signorum, que cum ad res divinas pertinent sacramenta appellantur.]
[—August. Ep. v. ad Marcellin. Opp. Tom. 11. fol. 3, col. 4. Par. 1531.] [2 Sacramentum est sacre rei signum.—Lombard. Sentent. Lib. 1v.]
[dist. 1. B. fol. 304. Par. 1575.] [3 Sacramentum est invisibilis gratie visibilis forma.—August.]
[ap. Decret. Grat. par. III. de Conseer. dist. 2. can. 32. p. 2373. Par.]
[- 1583.] ΓΞ.dicere merito possis sacramenta hujusmodi ceremonias esse]
[quibus exercere vult populum suum Deus ad fidem intus primum]
[fovendam, excitandam, confirmandam; deinde testandam apud ho-]
[mines religionem.—Calvin, Instit. Lib. 1. cap. 14. 19. Opp. Tom.]
[IX. p. 347. Amstel. 1667.] [5 et, Lat.: and.] [ὁ divinitus, Lat.: from God.] [7 denique, Lat.: and lastly.] [3 visibiliter, Lat.: in a visible manner.]]
far fet?, large, and manifold; a definition, I say, gathered of many parts: but we mean to go to it simply and plainly, and to lay forth the whole matter before your eyes to be seen; then will we make manifest every part thereof, and confirm the same with testimonies of scripture,
Now that I may fully! entreat of the names that are given to this thing; I find that Latin writers call sacrament an oath, or a religious bond; because it was not done (as I think) thoroughly and to the proof without certain ceremonies. M. Varro, in his second book De Lingua Latina, declaring what it is to contend with an oath, saith: The plaintiff and the defendant each of them in some things gaged down at the place, appointed for that purpose, five hundred pieces of silver, and also in other things a set number of ounces; so that he which recovered in judgment should have his gage again, but he which was cast should forfeit it to the treasury!” Since therefore by intermeddling of holy things!2, through partaking of the sacraments, we are bound to God and to all the saints, as it were by obligation; and that God himself also, by the testimony of the sacraments, hath, as it were by an oath, bound himself to us; it appeareth that the name of sacrament is very aptly and properly applied to our signs. We read also in Latin writers of an oath that soldiers used to take; for it was not lawful for them to fight, unless they were put to ther oath and sworn. They took a solemn oath, having one to recite the form of the oath to them word by word, (as Vegetius saith in his book De Re Militari’3,) that they would stoutly and readily do whatsoever their captain commanded them, and that they would never forsake the field in the defence of the commonweal of Rome. They had a donation given unto each of them, as it were a pledge or
[9 longe petita, Lat.] [10 plenius, Lat.: more fully.] [11 Ea pecunia que in judicium venit in litibus, sacramentum a]
[sacro. Qui petebat, et qui inficiabatur de aliis rebus, uterque quin-]
[gentos ris ad pontem deponebant, de aliis rebus item certo alio]
[legitimo numero assium. Qui judicio vicerat, suum sacramentum]
[a sacro auferebat, victi ad serarium redibat.—Varro. de Ling. Lat.]
[Lib. 1v.] [12 sacris interpositis, Lat. ] [13 Jurant autem milites, omnia se strenue facturos que przceperit]
[imperator, nunquam deserturos (militiam) nec mortem recusaturos pro]
[Romana republica.—Veget. de Re Milit. Lib. 1. cap. 5.]]
earnest; they gave up their name to be enrolled; and were marked, that they might be known from other soldiers. Now because we by our sacraments, specially by baptism, are received and enrolled to be Christ’s soldiers; and by receiving the sacraments do profess and witness ourselves to be under Christ our captain’s banner?; therefore not amiss, nor without reason, are the signs of Christ and his church called sacraments. In the mean while I will not stoutly stand in contention, that the word sacrament was for that cause chiefly attributed of them in ancient time to these our signs. For Erasmus Rot., a man very well seen in the tongues, and thoroughly tried in old and ancient writers? none better, in Cathe. sua Symb. v., saith: They which speak most exquisitely call sacramentum an oath or bond, confirmed by the authority of God and reverence of religion. But our elders used this word to express that which the Greeks call a mystery; which a man may call a religious secret, because the common people were excluded from meddling with them?.” Thus far he. Therefore the old writers’ did call those signs sacraments, instead of mysteries’. eta mys For the selfsame signs are called of the Greeks μυστήρια, mysteries, which the Latin writers for the most part interpret, holy and religious secrets; holy secrets, I say, from the celebration of which secrets? the profane common people were excluded and debarred. For Celius in Lectio. Antiqua. supposeth, that they are called mysteries, ὅτε δεῖ μύσαντας τηρεῖν ἔνδον, because it behoved them which hid them, or which ministered them, to keep them close, and to shew them
[1 signabantur notis, is all that Bullinger says.] [2 esse Christi milites, Lat.) [3 sacris signis, Lat.] [5 in sacris vetustisque scriptoribus, Lat.: in sacred and ancient]
[writers. ] [> Qui exactius locuti sunt, sacramentum appellant jusjurandum,]
[aut obligationem, numinis ac religionis interventu confirmatam. At]
[majores nostri vocem eam accommodarunt ad significandum id quod]
[Greeci dicunt mysterium, quod religiosum arcanum possis dicere.]
[quia ab his tractandis secludebatur vulgus.—Erasm. Symboli Catech. 5.]
[Opp. Tom. v. col. 1175. Lugd. Bat. 1704.] [6 ecclesiasticis, Lat. omitted: of the church.] [7 quasi mysteria, Lat.: as it were mysteries. [8 a scriptoribus ecclesiasticis Greecis, Lat. ] [9 ut modo dictum, Lat. omitted: as was just said.]]
to no common person’. Whereupon mysteries may be well called separated and holy secrets, known to them only which were ordained for that purpose’, and to be celebrated only of saints or holy men. Yet it may seem, that μυστήριον is derived of μύστης and www, as ἀποδυτήριον of ἀπὸ and δύω, that the etymon thereof with the Greeks may be of no more force than testamentwm among the Latins, which is a witnessbearing of the mind: although I am not ignorant what some also do reason in this case.!Sacraments therefore! are called mysteries, because in a dark speech!t they hide other things which are more holy. And Paul willingly useth this word in his epistles. And why this word was attributed to the holy signs of the christian church, there is a plain reason; for these things are only known to the faithful, and are hid from those that are profane and unholy ‘s. And surely the preaching of the gospel itself is called, “The mystery of the kingdom of God,” to teach us, that, the unclean being shut out, it is revealed to the only children of God. For our chief interpreter of mysteries! saith: Cast not your pearls before swine, neither give that which is holy unto dogs.” And Paul: “If our gospel lie hid as yet,” saith he, “it is hid in them which are lost, in whom the god of this world hath blinded the minds of them that believe not,” 2 Cor. 1v.
Furthermore, many of the Greek doctors of the church have called our sacraments σύμβολα, symbola, which word is also received and used very often of the Latins. It is derived of συμβάλλω, that is to say, confero, to confer or compare together; for by comparing one thing with another symbols are made apparent and rightly perceived. Symbolum therefore signifieth a sign which hath relation to some other thing, as we sald of the standard, &c. And truly, among the Grecians in old time the use of symbols or signs was divers; for in their sacrifices!” they had their symbols, signs (I say)
[10 Dicta mysteria quod ea δεῖ μύσαντας τηρεῖν ἔνδον, hoe est, occlu-]
[dentes oportet intus custodire, nec cuiquam explicare.—Ludov. Celii]
[Rhodig. Lect. Antiq. Lib. xvL. p. 596. Basil. 1542.] [11 solis initiatis cognita, Lat. ] [12 Certe, Lat.: Indeed.] [13 therefore, not in Lat. ] [14 involucro, Lat.: under a cover] [15 excluduntque prophanos, Lat.] [16 mystagogus ille noster, Lat.] [17 in sacris, Lat.: in their sacred rites. ]]
allegorically meaning something; as in the sacrifices of Bacchus a sieve was their symbol or sign, and the same they carried about when they were well tippled!; thereby signifying, that such as be drunken are blabs, and can keep nothing in secret. What if I can prove, that opinions of men? containing somewhat of deep understanding by an allegory or dark speech, are called symbols? For Pythagoras his symbols are well enough known. So mystical divinity began to be called symbolical, because it was inwrapped in more hid and secret mysteries. So that is mystical, which is darkly uttered and in manner of a riddle, having in it a far more contrary meaning than by words it seemeth to offer. Again, the gift and token of faith and truth, which by mutual consent passeth between the bride and the bridegroom, whereby it is not lawful for them to shrink or go back from their word, promise, or covenant, is called a symbol. Furthermore, to soldiers also, serving under one and the same banner, symbols or badges were given. Unto certain confederate cities, in like manner, and joined together in league of friendship, to the end that they might go safely to the bordering cities and to those which took parts with them, symbols or mutual signs were given, that is to say, tokens; which being shewed and seen, they gave each other gentle and courteous entertainment?, as to their league-fellows, companions, and singular friends. The ancient writers therefore hereupon have applied this word symbol to our sacraments, because they represent and shew unto us the exceeding great and deep mysteries of God: they are allegorical and enigmatical, hard and dark to understand; because the Lord himself by the institution of his sacraments hath bound himself unto us, and we again by the partaking of them do bind ourselves to him and to all the saints, testifying and openly professing to fight stoutly and valiantly under the Lord’s banner. Moreover, these holy
[[ quod circumferebant bacchantes, Lat. ] [2 sententize, Lat.: sayings. ] [3 dici ceeperunt, Lat. ] [ symbolicum, Lat.] [> So also ed. 1584; but 1577, a far contrary.] [6 tesserze, Lat.] [7 intelligebant offerentem humaniter esse tractandum, Lat.: they]
[understood that they were to give courteous treatment to those who]
[presented them.] [8 quod denique, Lat.: and lastly because. ]]
symbols and signs do admonish and put us in mind of brotherly love and concord, and that we remember to love them most entirely and with all our heart, as God’s children and our brethren, which are communicants or partakers with us of the same table, and are washed clean by the same baptism.
Thus much concerning sacraments: what they are, by what names they are called, and why they are so called, let it be sufficient that we have briefly noted.
Setting aside all other things, it seemeth necessary first of all to declare and shew, who was the author of the sacraments, and for what causes they were instituted. All men in a manner confess, that God alone 15 the author of sacraments, and not men, nor yet the church itself. An odd man there 151} among the schoolmen, which teacheth the church this lesson; to wit, that she should remember she is no lady or mistress over the sacrament!2, but a servant or minister; and that she hath no more power or authority to institute any form of a sacrament!? than she hath to abrogate any law of God. Aquinas also, part. ili. quest. 46. articulo 2. saith: “He instituteth, or is the author of a thing, which giveth it force and virtue: but the virtue and power of the sacraments cometh from God alone; therefore God alone is of power to institute or make sacraments!%.” And indeed, God alone is of power to institute the true service and worship: but sacraments belong to his service and worship; therefore God alone doth institute sacraments. If any one in the old Testament had offered sacrifice which God commanded not, or offered it not after that manner that God willed it to be offered, it was not only nothing available unto him, but also his offence in so doing was rewarded with most terrible and fearful punishment. Who knoweth not, that the sons of Aaron, for offering strange fire, were horribly burnt and scorched up with fire which fell down from heaven? Such sacrifices therefore dis-
[9 So also ed. 1584; but 1577, or signs.] [10 posse, Lat.: can be.] [11 Est enim qui, Lat.: For there is one.] [12 So also ed. 1584; but 1577, sacraments.] [185 The editor has not been able to verify this reference. [14 Tlle instituit aliquid, qui dat eirobur et virtutemj.. sed virtus]
[sacramenti est a solo Deo. ergo solus Deus potest instituere sacra-]
[mentum.—Aquinas Summa Theol. par. 1. quest. 64. p. 133. Col.]
[Agrip. 1622.)]
please God, as profane or unholy; neither deserve they to be called lawful sacraments, which have not God himself for their author. Hereunto is added!, that sacraments are testimonies, and as it were seals, of God’s good-will and favour toward us. And who, I pray you, can better, more uprightly, or more assuredly bear witness of God’s good-will? to us-ward, than God himself? In nowise deserveth that to be called or counted the seal of God, whereto he neither set his hand, nor printed it with his own mark3; yea, it is a counterfeit seal, because it cometh not from God, and yet in the mean time beareth a shew outwardly of the name of God. In this behalf is read that saying of St Augustine, which is in every man’s mouth: “The word is added to the element, and there is made a sacrament?:” whereby we gather, that in the institution of sacraments the word of God obtaineth principal place, and hath most ado; the word, I say, of God, not the word of men, nor yet of the church: whereupon it followeth?, that the sign ought to have his proceeding even from God himself, and not from any manner of men, be they never so many, be they never so clerklike or learned, be they never so harmless and holy of life: οἵδ that now there can be no other author of sacraments than God himself alone.
As we do receive the word of salvation and grace, so it re- 15 needful also that we receive the signs of grace. Although the word of God be preached unto us by men, yet we receive it not as the word of man, but as the word of God, according ii. (0 the saying? of the apostle: “When ye had received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in deed) the word of God.” It is behoveful for us to have respect to the first author thereof, who when he sent abroad his disciples, said: “Go into the whole world, and preach the gospel to all creatures, teaching them to observe whatsoever I have commanded you; and
[1 His accedit, Lat. ] [2 rather, of God’s will. ] [3 quod ab ipso Deo non est appensum, aut impressum, Lat.] [4 Accedit verbum ad elementum, et fit sacramentum.—August.]
[Expos. in Evang. Joan. Tract. Lxxx. Opp. Tom. 1x. fol. 91. col. 2.]
[Par. 1531.) [6 denuo, Lat.: again. ] [6 A misprint in all the editions for, so that. ] ἫΝ [7 So also ed. 1584; but 1577, that saying. ] [3 See above, p. 95, note 12.]]
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” Ie that heareth you heareth me; and he which despiseth you despiseth me.” And therefore, albeit by the hands of men the sacraments are ministered, yet are they not received of the godly and religious as proceeding from men, but as it were from the hand of God himself, the first and principal author of the same. To this belongeth the question which Christ our Lord asked in the gospel, saying: “The baptism of John, was it from heaven or of men?” Truly John, who did baptize, was a man; but in that he baptized, he baptized according to God’s institution and ordinance: and therefore the baptism of John was from heaven, though the water wherewith he baptized flowed out of the bottomless depth into the river Jordan, and John himself conversant on the earth. To this also notably agreeth that which Paul saith!: That which I delivered unto you I received of the Lord.” Therefore, although St Paul were a man, yea, and a sinner too, yet that which he delivered to the church, he did not deliver it as from himself, or as any invention of man, but as Christ hath delivered!! the same; so that it is not his, or man’s, but!? Christ’s tradition, a divine and heavenly tradition. Besides this, our high priest and everlasting bishop worketh even at this day in his church; whose ministry they execute, that is, at whose commandment they baptize, and according to whose institution they, which are the stewards or disposers of the mysteries of God, minister the holy sacraments of the Lord’s suppers, The institution therefore of the sacraments! must be acknowledged! of us to be the very work of God. And thus far touching the author of sacraments.
Peter Lombard, in his Sentences, reckoneth up three causes why sacraments were instituted; that is to say, why spiritual and heavenly things were delivered and committed’s unto us under visible signs, forms, and ceremonies: the first of which is so cold and weak, that I am loath to move it to memory. [9 in alveo Φογάδηϊβ, Lat.] [10 diserte, Lat.: in express words. ]
[11 So also ed. 1584; but 1577, had delivered. ] [12 not his, or man’s, but, not in Lat.] [13 sacrum exhibent convivium, Lat.: sacraments of the Lord’s,]
[not in Lat.] [14 The institution of the sacraments, not in Lat.] [15 ingenue, Lat. omitted: candidly. ] [16 commendatee, Lat.] 16 [BULLINGER, 1V]]
He placeth merit in that, that by God’s government and direction (as he affirmeth) man seeketh salvation in things baser and inferior to himself. Unto the which he addeth this afterward; although not in them, yet in God through them he seeketh salvation: which also unadvisedly enough he hath uttered, and not sufficiently considered. The other two causes, to wit, that sacraments were invented and ordained under visible signs for our instruction and exercise, seem not altogether absurd or disagreeing from reason’.
The truest and most proper cause, why sacraments be instituted under visible signs, seemeth partly to be God’s goodness, and partly also man’s weakness. For very hardly do we reach unto the knowledge of heavenly things, if, without visible form?, as they be in their own nature pure and excellent, they be laid before our eyes: but they are better and more easily understood, if they be represented unto us under the figure of earthly things, that is to say, under signs familiarly known unto us. As therefore our bountiful and gracious Lord did covertly and darkly, nay rather, evidently and notably, set before us to view? the kingdom of God in parables or dark speeches; even so by signs it pleased him to lay before our eyes, after a sort, the very same thing, and to point out the same unto us, as it were painted in a table; to renew it afresh, and by lively representation to maintain the remembrance of the same among us. This cause doth John Chrysostom allow, as a chief and proper cause; who in his elghiy and three homily upon Matthew saith: The Lord hath delivered unto us nothing that is unsensible!. The things indeed are sensible, howbeit they have altogether a spiritual understanding or meaning. So baptism is ministered under a sensible element, namely water; but that which is wrought thereby, that is to say, regeneration and the new birth,
[1 Triplici de causa sacramenta instituta sunt; propter humilia-]
[tionem, eruditionem, exercitationem. Propter humiliationem quidem,]
[ut dum homo insensibilibus rebus, que natura infra ipsum sunt, ex]
[preecepto Creatoris se reverendo subjicit, ex hac humilitate et obe-]
[dientia Deo magis placeat et apud eum mereatur; cujus imperio]
[salutem queerit in inferioribus se, etsi non ab illis, sed per illa a Deo.—]
[Lombard. Sentent. Lib. 1v. dist. 1. B. fol. 305. Par. 1575.] [2 involucro aliquo, Lat.] [3 parabolis obtexit, imo illustravit ornavitque, Lat.] [4 So also ed. 1584; but 1577, sensible. ]]
doth spiritually enter into the mind. For if thou wert a bodiless creature, he would have delivered unto thee all these gifts bare, naked, and bodiless, according to thy nature: but since thou hast a reasonable soul coupled and joined to thy body, therefore hath he delivered unto thee in sensible signs and substances those things, which are perceived with a spiritual understanding.” Which I do not allege [to] this end, as if I would take the testimony of man for my stay; but because I see St John Chrysostom his speech according to the manner observed and used in the scripture. For who knoweth not, that the scripture is full of parables, similitudes, allegories, and figurative speeches, which the Holy Ghost useth, not for his own, but for our sakes? The talk which Christ had in the gospel with Nicodemus touching heavenly regeneration is very well known; where he by hidden and covert kind of speeches of air, wind, and water, &ec. reasoneth, saying: “If Johnii. I have told you of earthly things, and ye believe not; how will you believe, if I shall tell you of heavenly things?” He calleth “earthly things” that his doctrine of heavenly regeneration or new birth figured to us under earthly signs of water and the spirit, or of air and the wind; and by “heavenly things” he meaneth that selfsame doctrine of heavenly regeneration nakedly delivered to Nicodemus without any imagination, without similitude or sensible signs. The Lord therefore signifieth hereby, that men do more easily conceive and understand the doctrine of heavenly things, when it is shadowed out under some dark and covert sign of earthly things, than when it is nakedly and spiritually indeed delivered: that by comparing together of things not much unlike, it may appear that the sacraments were for none other cause found out or instituted” than for demonstration sake, to wit, that the heavenly things might become more familiar and plain unto us.
[5 Οὐδὲν yap αἰσθητὸν παρέδωκεν ἡμῖν ὁ Χριστός ἀλλ αἰσθητοῖς μὲν]
[πράγμασι, πάντα δὲ νοητά. Οὕτω γὰρ καὶ ἐν τῷ βαπτίσματι 8 αἰσθητοῦ]
[μὲν πράγματος γίνεται τοῦ ὕδατος τὸ δῶρον, νοητὸν δὲ τὸ ἀποτελούμενον,]
[1 γέννησις καὶ ἡ ἀναγέννησις, ἤτουν ἀνακαίνισις. Ei μὲν γὰρ ἀσώματος]
[εἶ, γυμνὰ ἂν αὐτά σοι τὰ ἀσώματα παρέδωκε δῶρα ἐπεὶ δὲ σώματι συμ-]
[πέπλεκται ἡ ψυχὴ, ἐν αἰσθητοῖς τὰ νοητά σοι mapadidwot.—Chrysost. Hom,]
[in Matth. Lxxxm. (al. Lxxxmr.) Opp. Tom. vir. p. 787. Par. 1727.] [6 involucro aliquo, Lat.: of earthly things, not in Lat.] [7 divinitus, Lat. omitted: by God.] 16—2]
In which thing we have to mark the analogy, which is a certain aptness, proportion, or (as Cicero termeth it) a convenience!, or fit agreement of things, I say, known by their signs; that if they be slightly? passed over without this analogy, the reason of a sacrament cannot be fully and perfectly understood: but this analogy, being diligently discussed and observed to the full, offereth to the beholder, without any labour at all, the very ἀναγωγὴ, that is to say, the hidden and secret meaning of a sacrament. We will, when we come to entreat of these things, do what we can to make them manifest by examples.
Whosoever therefore shall throughly weigh the instituo. tion of sacraments, he cannot choose but extol with praises the exceeding great goodness οἵ. the Lord. who doth not only open unto us miserable men the mysteries of his kingdom, but hath a singular care of man’s infirmity; whereby he, framing himself to our capacity, doth after a sort stut and stammer with us, whilst he, having respect to our dulness and the weakness of our wit, doth as it were clothe and cover heavenly mysteries with earthly symbols or signs; thereby most plainly and pithily opening them unto us, and laying them before our eyes evidently to be beheld.
In this same institution of the sacraments we have cause to extol and praise the wisdom of God; if so be we take in hand to compare great and small things together. For this custom 15 received as a law throughout the world, that all the wisest men, when they had occasion to speak of high mysteries of wisdom, they did not by words only, but by signs and words together, commend them to their hearers; to the end that the two most noble senses in man, to wit, hearing and seeing, might be both at once vehemently moved, and forcibly provoked to the consideration of the same. The volumes of heathenish philosophers are full of examples. What say you to the Jews, God’s old and ancient people? Did not God himself shew among them very many such kind of examples?
Again, as in making leagues, or in confirming promises in
[1 Ομολογία is what Cicero explains by convenientia, de Fin. Lib. 111.]
[cap. 6.] [2 Rather, it be.] [3 of a sacrament, not in Lat.] [ hanc inventionem, Lat.] [5 rather, it is permitted us: licet, Lat.]]
earnest and weighty matters, men use signs or tokens of truth, to win credit to their words and promises; even so the Lord, doing after the manner of men, hath added signs of his faithfulness and truth in his everlasting covenant and promises of life; the sacraments, I mean, wherewith he sealeth his promises and the very doctrine of his gospel. Neither is this rare or strange unto him. Men swear even by the Lord himself, when they would make other believe certainly, and in no case to mistrust the truth of their promises: yea, it is read in the holy scriptures, that the Lord himself took an oath and sware by his own self, when he meant “most abundantly to shew to the heirs of the promises,” as the apostle saith, the stableness of his counsel.” Moreover, it was the accustomed manner among them of old, as they were making their league or covenant, to take a beast, and to divide him in pieces, and each of them to pass through and between the pieces so divided; testifying by that ceremony, that they would yield themselves so to be divided and cut in pieces, if they did not stedfastly stand to that which they promised in their league or covenant. After the same manner the Lord, making or renewing a league with Abraham, which Moses describeth at large in the xv. of Genesis, he commandeth him to take an heifer, a she-goat, and a ram, each of them three years old, and to divide them in the midst, and to lay every piece one over against another; which when Abraham had done, the Lord himself, in the likeness of a smoking furnace or firebrand, went between the said pieces, that thereby Abraham might know, that the Jand of Canaan should of a certainty be given to him, and to his seed to possess; and that all things which he had promised in that league should be brought to pass. Since therefore the good and true Lord is always like unto himself, and frameth himself after the same manner now to this? church, as we said he did then; what wonder or strange thing is it, 1 pray you, that he hath left unto us also at this day, under visible things, signs and seals of his grace and mysteries! of the kingdom of God? And hitherto have we
[6 hac quoque in re, Lat. omitted: in this matter also.] [7 So also ed. 1584: but 1577, to his; federi, Lat.] [8 ergo, Lat.: therefore. ] [9 So also ed. 1584; but 1577, to his: su, Lat.] [19 et mysteriorum, Lat.: and of the mysteries.]
entreated of the chief causes of sacraments, for the which they were instituted.
Touching the kind and number of sacraments, which hath the next place to that which went before; there are divers opinions among the writers, specially of later time. For among the old and ancient this question, as an undoubted and well-known perfect principle, drew quickly to an end. But he which shall diligently search the scriptures shall find, that they of the old Testament had sacraments after one kind, and they of the new Testament! sacraments after another kind. The sacraments of the people under the old Testament were circumcision and the paschal lamb, to which were added sacrifices; whereof I have abundantly spoken in the third decade and the sixth sermon? In like manner the sacraments of the people under the new Testament, that is to say, of Christians, by the writings of the apostles, are two in number; “baptism,” and the supper of the Lord.” But Peter Lombard reckoneth seven, baptism, penance, the supper of the Lord, confirmation, extreme unction, orders, and matrimony3. Him followeth the whole rabblement of interpreters and rout of schoolmen. But all the ancient doctors of the church for the most part do reckon up two principal sacraments; among whom Tertullian, in his first and fourth book Contra Marcionem, and in his book De Corona Militis, very plainly maketh mention but of two only, that is to say, baptism, and the Eucharist or supper of the Lord%. And Augustine also, Lib. 11. De Doctr. Christiana, cap. ix. saith: “The Lord hath not overburdened us with signs; but the Lord himself and the doctrine of the apostles have left unto us certain few things instead of many, and those most easy to be done, most reverend to be understood, most pure to be observed; as is baptism, and the celebration of the body and blood of the Lord” And again to Januarius, Fpist. cxviil.
[1 ac populi, Lat. omitted: and people.] [2 Vol. i. page 178, &e.] Φ [3 Sacramenta nove legis..sunt, baptismus, confirmatio, panis]
[benedictio, id est, eucharistia, peenitentia, unctio extrema, ordo, con-]
[jugium.—Lombard. Sentent. Lib. 1v. dist. 2. A. fol. 306. Par. 1575.] [4 Tertull. adv. Marcion. Lib. 1. cap. 28. 1v. cap. 38. De Coron.]
[Mil. cap. 3.] [5 Hoc vero tempore, posteaquam resurrectione Domini nostri]
[Jesu Christi manifestissimum indicium nostree libertatis illuxit, nec]
he saith: “He hath knit and tied together the fellowship of a new people with sacraments in number very few, obserying very easy, in signification very excellent: as is baptism, consecrated in the name of the Trinity; and the partaking of Christ’s body and blood; and whatsoever thing else is commended unto us in the canonical scriptures: except those things wherewith the servitude of the old people was burdened, according to the agreeableness of their hearts and the time of the prophets”; which are read in the five books of Moses.” Where by the way is to be marked, that he saith not, “And whatsoever things else are commended unto us in the canonical scriptures;” but, “And whatsoever thing else,” &e.: which plainly proveth, that he speaketh not of sacraments, but of certain observations both used and received of the church, as the words of Augustine which follow do declare. Howbeit, I confess without dissimulation, that the same Augustine elsewhere maketh mention of the sacrament of orders?: where, nevertheless, this seemeth unto me to be also considered, that the selfsame author giveth the name of sacraments to anointing, and to prophecy, and to prayer, and to certain other of this sort’, as well as he doth to orders; and
[eorum quidem signorum que jam intelligimus operatione gravi onerati]
[sumus: sed quaedam pauca pro multis, eademque factu facillima, et]
[intellectu augustissima, et observatione castissima, ipse Dominus et]
[apostolica tradidit disciplina; sicuti est baptismi sacramentum et]
[celebratio corporis et sanguinis Domini.—August. de Doct. Christ.]
[Lib. 11. cap. 9. Opp. Tom. m1. fol. 11. col. 3. Par. 1531.] [6 So also ed. 1584; but 1577, in observing.] [7 So also ed. 1584; but 1577, Except those ceremonies, which]
[through the hardness of their heart and the time of the prophets]
[made the bondage of the old people more grievous.] [8 Sacramentis numero paucissimis, observatione facillimis, signi-]
[ficatione preestantissimis, societatem novi populi colligavit; sicuti est]
[baptismus Trinitatis nomine consecratus, communicatio corporis et]
[sanguinis ipsius, et si quid aliud in scripturis canonicis commendatur,]
[exceptis iis que servitutem populi veteris, pro congruentia cordis]
[illorum et prophetici temporis, onerabant, que in quinque libris]
[Moysi leguntur.—August. Ep. cxvir. Januario. Opp. Tom. 11. fol.]
[108 col. 2.] [9 Sacramentum ordinationis.—Id. de Bono Conjug. cap.24. Opp.]
[Tom. VI.] [1 August. de Bono Conjug. cap. 18. Contra litt. Petil. Lib. Ir.]
[cap. 104. Hom. 83. de Diversis. De Peccat. Merit. Lib. 11. cap. 26.]
[Sentent. Excerp. 335. St. Hilary speaks of the sacrament of prayer,]
[in Matth. cap. v. 1.]]
now and then among them he reckoneth up the sacraments of the scripture’: so that we may easily see, that in his works the word “sacrament” is now used one way, and sometimes another. For he calleth these sacraments, because, being holy, they came from the Holy Ghost; and because they be holy institutions of God, observed of all that be holy: but yet so, that these differ from those sacraments which are holy actions consisting of words and ceremonies, and which gather together into one fellowship the partakers thereof. But Rabanus Maurus also, bishop of Mentz?, a diligent reader of Au-gustine’s works, Lib. De Instit. Cleric. cap. xxiv. saith: ‘” Baptism and unction, and the body and blood, are sacraments; which for this reason are called sacraments, because, under a covert of corporal things, the power of God worketh more secretly our salvation signified by these sacraments: whereupon also, for their secret and holy virtues, they are called sacraments.” This Rabanus Maurus was famous about the year of the Lord eight hundred and thirty; so that even by this we may gather, that the ancient apostolic church had no more than two sacraments. I make no mention here of Ambrose; although he, in his books of sacraments, numbereth not so many as the company of schoolmen do: because some of those works, set forth in his name, are not received of all learned men as of his own doing So I little force the authority of the works of Dionysius, which of what price and estimation they be among learned and good men, it is not needful to declare’. But howsoever the case standeth, the holy seripture, the only and infallible rule of life and of all things which are to be done in the church, commendeth baptism and the Lord’s supper unto us, as solemn institutions and sacraments
[[! August. de Ver. Relig. cap. 17. Enarrat. inPsalm. xc. ] [2 He was archbishop of Mentz from A.D. 847—857. Mosheim,]
[E. H. ed. Soames, Vol. 11. p. 195. n. 6. Lond. 1845.] [3 So also ed. 1584; but 1577, those.) Ὶ [ Sunt autem sacramenta baptismus et chrisma, corpus et san-]
[guis: que ob id sacramenta dicuntur, quia sub tegumento corpora- ἡ]
[lium rerum virtus divina secretius salutem eorundem sacramentorum]
[operatur; unde et a secretis virtutibus vel sacris sacramenta dicuntur. 4]
[— Rab. Mauri. de Instit. Cler. Lib. 1. cap. 24. Opp. Tom. γι. p. 8. Col.]
[Agrip. 1626.] Ὶ [> See James’s Corruption of Scripture, Councils, and Fathers.]
[Part 1. treat. 45, &ec.] [5 See Vol. 1π. p. 137, note 9.]]
of Christ. Those two are therefore sufficient for us; so that we need not be moved, whatsoever at any time the subtle invention of man’s busy brain bring against or beside these twain. For why? God never gave power to any to institute sacraments.
In the meanwhile, we do not contemn the wholesome rites and healthful institutions of God, nor yet the religious observations of the church of Christ. We have declared elsewhere touching penance and ecclesiastical order?. Of the residue, which latter writers do authorise! for sacraments, we will speak in their convenient place. So have we also elsewhere, so far forth as we thought requisite, entreated of the likeness and difference of sacraments of the people of the old and new Testament!!,
Now let us see in what things sacraments consist. By the testimony of the scripture and of all the godly men, they consist in two things; to wit, in the sign and the thing signified, in the word and the rite, in the promise of the gospel and in the ceremony, in the outward thing and the inward, in the earthly thing, I say, and the heavenly; and, as Irensus the martyr of Christ witnesseth!?, in the visible thing and invisible, in the sensible thing and the intelligible. For hereunto belongeth that which St John Chrysostom upon Matthew saith: οὐδὲν γὰρ αἰσθητὸν παρέδωκεν ἡμῖν ὁ Χριστὸς, ἀλλ᾽ αἰσθητὰ μὲν τὰ πράγματα; πάντα δὲ νοητά: “Christ delivereth nothing unto us that is sensible but under visible things; the outward things are sensible, but yet all spiritual’3.” But he calleth those things αἰσθητὰ, sensible, which are perceived by the outward senses, as by seeing, hearing, tasting, and touching; but those things he calleth νοητὰ, intelligible or mental, which are perceived by the mind, the understanding, consideration, discourse or reasoning of the mind, not of the flesh, but of faith.
[[ Rather, to it.] [ quid sentiamus et doceamus, Lat. omitted: what we think and]
[Ϊ teach. ] [9 See Vol. ur. p. 90; and above, pp. 104, &ec.] [10 venditant, Lat.) [11 Vol. 11. page 293.]]
[i [13 — e re, inquam, terrena et ccelesti, ut habet martyr Christi]
[Irenzeus, Lat.—evxapioria, ἐκ δύο πραγμάτων συνεστηκυῖα, ἐπιγείου τε]
[καὶ ovpaviov,—Iren. Adv. Heres. Lib. 1v. cap. 34. p. 327. Oxon. 1702.] (13 See quotation, above, p. 243, note 7.]]
By the testimony of the scriptures this thing shall be of the ul - - - SP: made manifest’. to his disciples in the gospel: Go into the whole world, and preach the gospel to all creatures; and he which shall believe and be baptized shall be saved. Ye shall baptize in the name of the Father, and of the Son, and of the Holy Ghost.” The same saith of John Baptist: “John baptized in the wilderness, preaching the baptism of repentance for the remission of sins.” So also St Luke witnesseth, that St Peter said to the Israelites: “Repent ye, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.” Therefore in baptism, water, or sprinkling of water in the name of the Father, and of the Son, and of the Hely Ghost, and all that which is done of the church, is a sign, rite, ceremony, and outward thing, earthly and sensible, lying open and made plain to the senses: but remission of sins, partaking of (everlasting) life, fellowship with Christ and his members, and gifts of the Holy Ghost, which are given unto us by the grace of God through faith in Christ Jesus, is the thing signified, the inward and heavenly thing, and that intelligible thing which is not perceived but by a faithful mind. After the same manner the scripture, bearing witness also of the supper of the Lord, which is the other saerament of the church, saith: “The Lord Jesus when he had taken bread. he gave thanks, and brake it, and gave it to his disciples, and said, Take ye, eat ye: this is my body which is given for you. Likewise he took the cup, and gave it to them, saying, Drink ye all of this; for this is my blood of the new testament, which is shed for many for the remission of sins. Do this in remembrance of me.” Now therefore all that action which is done of the church after the example of Christ our high-priest, (I mean, breaking of bread. the distribution thereof, yea, and the banquet or receiving of bread and wine,) is the sign, rite, ceremony, and the outward or earthly thing, and also that self-same sensible thing which lieth open before the senses: but the intelligible thing and thing signified, the inward and heavenly thing, is the very body of Christ given for us and his blood shed for the remission of sins, and our redemp- τ flustrior, Lat]
[3 in cena Domini, Lat. omitied: in the Lord’s Supper.)]
tion and fellowship which we have with Christ and all the saints, yea, which he chiefly hath with us.
By these things it shall be easy to determine certainly of the names or terms now given to the sacraments’. For they are called external or outward signs, because they are corporal or bodily, entering outwardly into those senses whereby they be perceived. Contrariwise, we call the things signified inward things; not that the things lie hid included in the signs, but because they are perceived by the inward faculties, or motions of the mind, wrought in men by the Spirit of God. So also those signs are termed both earthly and visible, because they consist of things taken from the earth, that is to wit, of water, bread, and wine; and because they are manifestly seen in these likenesses’. ΤῸ be short, the things signified are called heavenly and invisible, because the fruit of them is heavenly, and because they are discerned with the eyes of the mind or of faith, not of the body. For otherwise the same body and blood of our Lord Jesus Christ, which in the supper are represented to the faithful by the form of bread and wine, are not of their own proper nature heavenly or invisible; for the body of our Lord, touching his substance and nature, is consubstantial or of the same substance that our bodies are of. Now the same is called heavenly, for his deliverance from corruption and infirmity, or else because it is clarified; not by reason of the bringing to nought or laying aside of his own nature. The same body of his own nature is visible, not invisible, resident in heaven; howbeit it is seen of the godly celebrating the supper, not with the eyes of the body, but with the eyes of the mind or soul: therefore in respect of us it is called invisible, which of itself is not invisible.
[[ huic negotio, Lat. ] [ thing, ed. 1577.] [6 concessis, Lat.] [7 in his speciebus, Lat.] [8 ipsum, Lat.: the very.] [9 Sec Vol. 1. pp. 143 and 173.]]
the Lord this is the word of God: “Jesus took bread,” &e. And the rite, custom, and manner, how to celebrate the supper’, is to be sought out of the example of the Lord going before in the holy action, wherein we comprehend both prayers and those things which are recited out of the word of Christ. For as he brake bread and divided it, and in like manner the cup; so likewise, with holy imitation and sacramental rite, we follow the same in this? holy action. As he gave thanks, so also we do give thanks. We by certain prayers in baptism do request the assistance and grace of the Lord; we recite certain places out of the gospel, which we know to be requisite in the administration of baptism; and we are wont to do the same also in the celebration of the Lord’s supper. But it is not my intention at this present to speak largely and exactly of the rites of the sacrament; which notwithstanding we hold to be best, that are taken out of the holy scripture, and do not exceed: of which shall be spoken in their place. Promise and Some instead of “the word” do put “promise; and instead of “rite,” “ceremony.” And truly in the word ceremony” I see no danger at all, if by ceremony be understood the outward comeliness? and rite, which the Lord himself hath commended to us by his example, and left to be used in the celebration. And in very deed, sacramental signs are not simple or bare signs, but ceremonies or religious actions. So also there seemeth to be no danger in the word promise;” so that by promise we understand the preaching of the gospel, and the commemoration or remembrance of God’s promises, which we often use in the preaching of the gospel and celebration of the sacraments; that is to say, that God doth receive us into his fellowship for Christ his sake through faith, doth wash away our sins, endueth us with divers graces; that Christ was given for our sins, shed his blood to take away the sins of all faithful. For in celebrating of baptism we use these words of the Lord: Suffer little children to come unto me; for unto such belongeth the kingdom of heaven,” &c. In the cele-
[[᾿ how—supper, not in Lat.] [2 this, not in Lat.] [3 super baptizandos, Lat. ] [ quos ad negotium baptismi pertinere credimus, Lat.] [5 Sacramentorum, Lat.] [ὁ modum non excedant, Lat.] [7 cultus, Lat.] [ recitantes, Lat. omitted: rehearsing them.]
bration of the banquet of God’s holy children, we use these holy words of our Lord: And after supper Jesus took bread, and after he had given thanks he brake it, and gave it to them, saying, Take ye, eat ye: this is my body which is given for you. This is my blood, which is shed for you for the remission of sins: this do in the remembrance of me?,” &ec. For those remembrances and rehearsals are promises of the gospel, promising forgiveness of sins to the believers, shewing that the Lord’s body is given for them, and his blood shed for them; which faith verily is the only and undoubted mean to obtain life and salvation. Christ is the strength and substance of the sacraments, by whom only they are effectual, and without whom they are of no power, virtue, or effect.
But if any man by promise” do understand covenant,” whereby the Lord doth singularly bind, or, as you would say, tie himself to the signs, in which or with which he would be present bodily, essentially, and really; therein he saith more than he can shew or prove by the scriptures. For in no place hath Christ promised to be present corporally, that is, with his true body, in the signs, or with the signs: otherwise I am not ignorant, how God appeared sometimes to our fathers under a bodily figure, that is, in some visible form or shape; as when he shewed himself to Jacob, which was named Israel, leaning on a ladder, and to Moses! in the hole of a rock, as it were in a glass. But these do not properly pertain to this purpose, where we entreat of the corporal presence of Christ, and of the sacramental signs. But because many wrest these words of the Lord, “This is my body, this is my blood,” to prove a corporal presence of the Lord’s body in the supper; I answer, that those words of the Lord are not roughly! to be expounded according to the letter, as though bread and wine were the body and blood of Christ substantially and corporally, but mystically and sacramentally: so that the body and blood of Christ do abide in their substance and nature, and in their place, I mean, in some certain place of heaven; but the bread and wine are a sign or sacrament, a witness or sealing, and a lively’? memory of his body given and his
[See Miscell. Tigur. theil. mr. pp. 139—-150, Zurich. 1724, where]
[the Order of Baptism and of the Communion is given.] [10 constituto, Lat. omitted: placed. ] [11 rigide, Lat.] [ celebris, Lat. ]]
blood shed for us. But of this thing in place convenient we will entreat more at large.
By these things which we have spoken of 10}, it appeareth sufficiently how sacraments consist of two things, the sign and the thing signified, of the word of God and the rite or holy ceremony.
There are some, notwithstanding, which think there is such force graffed of God into the words, that, if they be pronounced over the signs, they sanctify, change, and in a manner bring with them or make present the things signified, and plant or include them within the signs, or at the least join them with the signs. For hereupon are these kind of speeches heard: That the water of baptism by the virtue of the words doth regenerate; and that, by the efficacy of the words, the bread itself and the wine in the supper are made, the natural flesh and blood of the Lord. But the sacraments of Christ and his church do consist of the word and the sign. But it seemeth that we must diligently search out what must be understood by the word.”
I said even now, that “the word” in the sacraments was a witness-bearing of God’s will, and the commandment of God itself, or institution of God, which declareth unto us the author, Ei manner, and end of a sacrament. By this word, I say, and commandment of God, by this will and institution of God, the sacraments are sanctified: not that the words are so pronounced of the ministers, as they are read afore to be recited of the Lord himself, or delivered by his apostles; but because God so would, so did, and commanded his apostles? to do. For whatsoever God doth, or commandeth to do, is sanctified by the very commandment or deed of God. For all things which he hath done are exceeding good; therefore these things, which he commandeth to do, cannot choose but be holy, because he is holy and the only sanctifier. Wherefore by the nature, will, deed, and commandment of God, and not by the pronunciation of any words, are the sacraments sanctified. To which will of God3, that it may be applied unto man and do him good, the faithful obedience of men is
[[! So also ed. 1584; but 1577, which we have spoken of; ex iis]
[quee diximus, Lat. ] (2 his apostles, not in Lat.] [3 Cui, Lat.—will of God, not in Lat.]]
necessarily required; which altogether should make us put our trust and confidence in the mercy and power of God, who! in no wise should despise or cast behind us the institution of God, although it seem in outward appearance base and contemptible. This will appear more plainly in the example of NahamS5, the captain of the king of Syria his band. He heard of the prophet, undoubtedly at the Lord’s commandment, that he should wash himself seven times in Jordan: for so it should come to pass, that he should be cleansed from his leprosy. Here thou dost hear the word, the will (I say) and commandment of God; but thou dost not hear that any words were rehearsed either over Jordan or over Naaman, or that any words were prescribed of the prophet to Naaman that he should rehearse, whereby (forsooth) there? be any force of purifying or cleansing given to the water. Naaman by faith obeyeth the commandment of God, and is cleansed from his leprosy; not by his own merit, or by the benefit of the water of Jordan, but by the power of God and faithful obedience. Lepers also in the gospel, and that not a few, are cleansed by the power and will of Christ, and through faith, and not by pronouncing or speaking of words. The Lord indeed said, “1 will, be thou clean:” but if any man at this day should have recited the same words a hundred times over any leper, he should have prevailed nothing. Whereby it is manifest, that to words there is no force given of working health, if they be pronounced.
The apostles indeed said to the sick, feeble, and lame, “In the name of the Lord Jesus, arise and walk;” and they rose up and were healed’; but they were not healed by the benefit of the words, but by the name, by the power (I mean) and virtue of Christ. For Peter, which said unto the lame man in Hierusalem, “In the name of Jesus Christ of Nazareth, arise and walk,” said in the midst of the council of Hierusalem: “If1 we this day be examined of the deed done to the sick man, by what means he is made whole, be it known
[[ que denique, Lat.: which lastly.] [> So also ed. 1584; but 1577, Naaman. ] [6 So also ed. 1584; but 1577, repeat. [7 So also ed. 1584; but 1577, might be. ] [8 ulla, Lat. omitted: any.] [9 Rather, being healed, they rose up.] [1% If, not in Lat.)]
unto you all, in! the name of Jesus Christ of Nazareth this man standeth here whole.” And to the same people he saith?: And his name, through faith in his name, hath made this man sound, whom ye see and know; and the faith which is by him hath given to this man health.” Beside these, we read in the Acts of the Apostles, that the sons of one Sceva a priest, being exorcists or conjurers, did call on the name of the Lord Jesus over them that had evil spirits; but these were so far off from giving place to their exorcisms and conjurings, that they ran on them and overcame them, so that they had much ado to escape alive. Where it is most apparent, that those exorcists used the same form almost in their enchantments, which the apostle used; for in the name of the Lord Jesus they proved to cast out the foul spirit. But sith they were not able so to do, who cannot see and perceive, that the words pronounced do prevail nothing at all? Neither is that any let or hinderance at all, that those exorcists were without faith; for this is a thing very well known and received of all men, that sacraments are no less effectual when they are ministered by wicked ministers, than when they are ministered by the best ministers. of But here is objected against us this saying of the apostle: Christ gave himself for the church to sanctify it, cleansing it” in the fountain of water by the word,” or, in the word. Behold, say they, men are cleansed by the water of baptism, which by the word hath the force of sanctifying put into it: therefore it must needs be, that words have force to sanctify. But I will confute them by an evident demonstration, that the apostle did not so mean as they suppose.
The apostle prescribeth unto married Christians their duty: to the more plain and pithier setting forth whereof, he useth the example of Christ and his church, commending that exceeding love which Christ beareth toward his church; wherewith being inflamed, he gave himself for it, to this end, to
[[ So also ed. 1584; but 1577, that in.] [? Rather, to the people the same (apostle) saith. ] [3 illos fere ad mortem usque mulctarint, Lat. ] [4 apostoli, Lat.: the apostles.] [5 tentabant, Lat.: they tried.] [6 So also ed. 1584, but 1577, these. [7 mundatam, Lat.: being cleansed.]
make it to himself a pure and glorious spouse. Where, by the way, he setteth down the manner of purging; for the Lord Jesus himself, saith he, hath cleansed it: for it is only Christ’s office to purge and to cleanse. Now the manner of purging followeth: “In the fountain of water by the word:” which, because it is briefly spoken, hath in it some obscurity. He maketh mention of two things, which the Lord useth to cleanse those that be his, “the fountain of water,” and “the word.” “The fountain of water” is baptism, which is the outward action and witness-bearing of the inward purifying or cleansing, wrought by the grace and Spirit of God, as the apostle saith: “” According to his mercy he saved us by the fountain of regeneration and renewing of the Holy Ghost; which he shed upon us richly, through Jesus Christ our Saviour.” For he addeth, in way of interpretation, and renewing of the Holy Ghost,” whereof the fountain of water is a sign. Moreover, “the word” 15 the very preaching of the gospel, testifying that, by the grace and mercy of (God) the Father, his only Son was given unto us; who, being given for our sins, maketh them that believe in him heirs of eternal life. So that now these words of Paul to the Ephesians, the fifth chapter, do very well agree with this commandment of the Lord mentioned in St Mark: “Go into all the whole world, and preach the gospel to all creatures: he which shall believe and be baptized, shall be saved,” &c. For by these words also the Lord shadoweth out unto us the manner and means of our salvation, that it is he only which purgeth us by faith: yet in the mean while he willeth the believers to be signed with baptism; and that it should be preached openly in the world, that it is he which pardoneth sins, yea, and which freely giveth everlasting life. But what do all these things, 1 pray you, make for their purpose, who will prove by those words of Paul, that there is force and virtue in the words to sanctify baptism? These words of the Lord spoken to his apostles do yet make our matter more manifest. “Now are ye clean,” saith he, through the word which I have spoken unto you.” Shall we say here, that through the words which Christ rehearsed the disciples of Christ were made clean? What then needed he the next day to have been crucified and to have died? What, to the end that he might purchase
[8 purgatam, Lat.] 17 [BULLINGER, 1V.]]
power! unto the words? Therefore all boasting in the force of words shall be clean taken away2 Doth not faith and godliness tell us, “by the word of the Lord” we should rather understand this which is declared by the preaching of the Lord; that is, the death and redemption of Christ, where= by because they believed it they are cleansed? For in another place he saith, purifying their hearts by faith.” Wherefore they err in that, because they do not rightly judge of the word or speech. For the Lord speaketh of the word preached and believed; and they understand him of the word pronounced, as though being pronounced it had force from the Lord to sanctify. St Augustine also maketh for us; who in his 80th treatise upon John saith: “From whence cometh so great virtue and power unto the water, that it should touch the body and wash the heart, but through the working of the word; not because it is spoken or pronounced, but because it is believed? For in the word itself, the sound passing away is one thing, and the virtue which remaineth is another thing. This is the word of faith which we preach,’ saith the apostle; because if thou shalt confess with thy mouth that Jesus is the Lord, and believe with thy heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.” Whereupon we read in the Acts of the Apostles, purifying (or cleansing) their hearts by faith.” And St Peter in his epistle saith: So also baptism saveth us; not the putting away of the filth of the flesh, but in that a good conscience maketh request to God?. This is the word of faith which we preach, wherewith undoubtedly baptism is also consecrated, that it may have power to cleanse. For Christ with us the vine, with his Father the husbandman, hath loved his church, and gave himself for it. Read the apostle, and mark what he addeth, saying: ‘ that he might sanctify it, cleansing it by the fountain of water in the word.” In vain therefore should cleansing be attributed to a frail and vading element, unless this were added, in the word?.”
[[ illam potestatem, Lat.: that power.] [2 Rather, In that case all the glory will be given to the words: Ἅ!]
[Omnis itaque gloria verbis porro vindicabitur, Lat. ] [3 So the Geneva Version, 1557.] [ Unde ista tanta virtus aque, ut corpus tangat et cor abluat, nisi]
And so forth; for thus far I have recited St Augustine’s words: not that I stay myself upon man’s testimony, or that I would have any man to urge the same, or that I am content to be ruled by the witness of man; but because in these words he hath gathered together some testimonies out of the secripture, bearing witness of the word; whereby we may understand, that the word of faith preached, and not the word spoken or pronounced, ought to be received. This word, I say, doth truly cleanse; that is to say, the grace of Christ only doth purify, to the which both the word and faith are directed; and for that cause he said expressly, “Not because it is spoken, but because it is believed.” Anon after he saith: “The word of faith which we preach.” Furthermore he saith: “By the word of faith baptism is consecrated, that it might have power to cleanse.” Which what is it else than if he had said, the very substance of faith maketh baptism effectual? For it followeth: “For cleansing in vain should be attributed to the vading and corruptible element, unless were added, in the word.”
Now if a man do consider the mysteries of the saints or holy men in old time, he shall not find in the celebration of circumcision, the feast of the passover, and sacrifices, any words to have been spoken or pronounced, whereby they were formed, and as it were created, sacraments, and were made effectual. To which belongeth this, that John Baptist did not only baptize the common people without respect of person, but the Lord Jesus himself also in the water of Jordan; no
[faciente verbo? Non quia dicitur, sed quia creditur. Nam et in]
[ipso verbo alind est sonus transiens, aliud virtus manens. Hoc est]
[verbum fidei quod preedicamus, ait apostolus; quia si confessus fueris]
[in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia]
[illum suscitavit a mortuis, salvus eris: corde enim creditur ad jus-]
[titiam, ore autem confessio fit ad salutem. Unde in Actibus apo-]
[stolorum legimus, Fide mundans corda eorum. Et in epistola sua]
[beatus Petrus, Sic et nos, inquit, baptisma salvos facit, non carnis de-]
[positio sordium, sed conscientiee bone interrogatio. Hoc est verbum]
[fidei quod preedicamus, quo sine dubio, ut mundare possit, consecratur]
[et baptismus. Christus quippe nobiscum vitis, cum Patre agricola,]
[dilexit ecclesiam, et semetipsum tradidit pro ea. Lege apostolum, et]
[vide quid adjungat; ut eam sanctificaret, ait, mundans eam lavacro]
[aque in verbo. Mundatio igitur nequaquam fluxo et labili tribueretur]
[elemento, nisi adderetur, In verbo.—August. Expos. in Evan. Joan.]
[Tract. Lxxx. Opp. Tom. 1x. fol. 91, col. 2. Par. 1531.) 17—2]
words in the mean while being pronounced, whereby he called and drew down the heavenly grace over or upon the water of baptism. Again, whiles Christ our high bishop did institute his supper in the gospel, he commanded nothing to be spoken or pronounced, by virtue of which speech or pronunciation the elements might either be changed, or the things signified, being drawn down from heaven, should be present with or joined to the signs: but what the Lord hath simply done, and what his will was we should do, after what manner and to what end he instituted his supper, the evangelists have declared. We read in no place that the Lord said, As often as ye speak or pronounce these my words, “This is my body, This is my blood,” it shall come to pass by the virtue of my words, that the substance of the sign shall be made void; and that in the same prick of time, wherein the words are spoken, it shall begin to be the true body and the true blood of the Lord, under the forms or likenesses of bread and wine; or that the forms or likenesses and the truth of the sign remaining, it shall begin at once, with the bread and wine, to be the very body and blood of Christ. Wherefore, in the pronouncing or speaking of the words of the Lord in the supper, there is no power or virtue either to call down the things signified, or to change the things present!. These imaginations do rather seem more to maintain superstition than religion; as though the words, pronounced according to the form conceived, had power to call down out of heaven, to bring from one place to another, to restore health, to draw to, to put from, or to transform or change. St Augustine reckoneth up among superstitious vanities those things which for remedies of diseases are tied or fastened about the body; which also physic maketh no account of; whether it be in charming? or in certain signs called characters, or in hanging certain things about some part of the body. The place is to be seen Cap. 20, Li. De Doct. Christ, 2.3 Chrysostom? being very angry with them that
[1 the things signified, the things present, not in Lat.] [2 So also ed. 1584; but 1577, charmings.] [3 Ad hoc genus (superstitiosorum) pertinent omnes etiam ligatura]
[atque remedia, que medicorum quoque disciplina condemnat, sive in ν]
[preecantationibus, sive in quibusdam notis, quas characteres vocant,]
[sive in quibusdam rebus suspendendis, &c.—August. Opp. Tom. IIL.]
[fol. 7, col. 4. Par. 1531.) [ So also ed. 1584; but 1577, and Chrysost.]]
hang the written gospel about their neck, hath these words upon Matt. xxiii. ch.: “Wherein consisteth the force or power of the gospel? In the form and figure of the letters, or in the understanding of the meaning and sense of the same? If in the form of letters, thou dost well to hang it about thy neck: but if in the understanding of the meaning, it is better they were laid up in thy heart.” Thus saith he. But there is the same reason of the figures, and of the pronunciation of the letters or words of the gospel; for as the figure of the letters is of power to do nothing, even so is there no force or virtue either in the pronunciation or sound of words. Pliny, an heathenish writer, allegeth many heathenish examples, wherein he declareth that words are effectual; but yet, among other things which he bringeth, he hath this: “It is a question,” saith he, whether words or enchanting speeches are of any force: but every one that is wise is so far from believing it, that even man by man they utterly deny it.” The place is to be seen Lib. xxvnr cap. 2. But most worthily is the true word of God itself preferred before all these, the which by Moses, Deut. xviii. with great severity forbiddeth and condemneth all kind of superstitions and enchantments.
I know what the adversaries will here object unto mej namely, that it is a blessing or consecration, and not a superstition, which they use. Besides this, they bring many examples out of the scripture, set down in their canonical decrees, whereby very foolish” and most unaptly doubtless they go about to prove, that by blessing or consecration (as they say) the natures of the things are changed; whereupon they also gather, that the bread by the words of blessing or consecrating is turned into flesh. Their examples are these and of this sort: the water flowing out of the rock, after it was
[5 Ubi est virtus evangelii, in figuris literarum, an in intellectu]
[sensuum? Si in figuris, bene circa collum suspendis; si in intellectu,]
[ergo melius in corde posita prosunt.—Chrysost. Op. Imperf. in Matth.]
[Hom. xliii. Tom. v1. p. clxxxiy. Par. 1724.] [ὁ Ex homine remediorum primum maxims questionis, et semper]
[incertae est, valeantne aliquid verba. carminum? Quod si verum]
[est, homini acceptum ferri oportere conveniet. Sed viritim sapien-]
[tissimi cujusque respuit fides.—Plin. Nat. Hist. Lib. xxvi. cap. 2.] (7 So also ed. 1584; but 1577, foolishly]]
smitten with Aaron’s rod!; the river Nilus turned into blood; the water at the marriage in Cana of Galilee turned into wine; the bitter waters of Marath changed into sweet water; and Moses his rod turned into a serpent. But, I beseech you, what make these to the Lord’s supper, wherewith they have no manner of similitude or likeness? So that this must needs be an unapt? comparison and a doltish which they make: The river Nilus was turned into blood, therefore the bread is turned into flesh: the water at the marriage in Cana was changed into wine, therefore the wine in the Lord’s supper is changed into the blood of Christ. For while that the water gushed out of the rock when it was smitten, while the river Nilus was turned into blood, while the water of the marriage was changed into wine, while the bitter waters of Marath became sweet, while Moses’ rod was turned into a serpent; the water truly, the blood, the wine, the sweet water, and the serpent, so turned and changed, were not under the form or likeness of those things which they were before; neither were they at once that which they were before, and that which they were then made: but the water of Nilus was very blood, not water and blood together; neither was there invisible blood under the visible form of water. And so stands the case also in the other examples. Therefore they do nothing agree with the sacramental signs; but are so far from being like them, that they are altogether unlike them. Moreover, who can well tell by what pronunciation of words Moses made water burst out of the hard rock, turned the river Nilus into blood, changed the bitter waters into sweet? Who knoweth what form also of words the Lord used, when he changed water into wine? Therefore very fitly do they apply these examples to their blessing or consecration, changing the natures of things; since it cannot be shewed what manner blessings the saints or holy men used. Likewise we read not that Moses and Joshua pronounced any words of blessing, whereby they divided the channel of the Erithian sea and the river
[1 with Aaron’s rod, not in Lat. ] [2 So also ed. 1584; but 1577, a very unapt: ineptissima, Lat. ] ἡ [3 collectio, Lat.: inference.] 1 [50 also ed. 1584; but 1577, unfitly: ineptissime, Lat. ] 1] [5 Erythreei, Lat.]]
Jordan. Eliseus is read to have uttered no words of blessing, when he made the axe to swim, and reached it out of the water by the helve. In all these things the power of God did work; but we must not imagine what we list to proceed from it. For it is weakness, and not power, which is repugnant to justice, and taketh things in hand which are contrary to God’s truth; but the mighty works of God are of such sort, that any man may understand and manifestly see, that they are such as they are said to be. The Lord said, “Let there be light; and there was light.” Such a kind of light, I mean, which was both called light, and, according to the nature of light, gave light: it was not called or made light, which was light indeed, and yet gave not light: as the bread is called the body of Christ, which yet hath not so much as one jot of the body of Christ.
Furthermore, this word “blessing” in no place in the scriptures is so used as they would make us believe. To bless, in the scriptures, is to thank, to praise, to salute, to bid farewell, to speak well of any, to wish well, to rejoice, highly to extol, to give thanks for a good turn, to increase, to enrich, to multiply, or to make fruitful. I could, if need were, bring examples to prove each of them. Dut a man shall nowhere read, that to bless is as much as to turn the natures of things by the words of God, or otherwise by good words and prayers after a set manner pronounced. We read, say they, in the gospel, that the Lord took bread and blessed: yea, and Paul also calleth the bread and cup by that name, to wit, The bread and cup of blessing;” the bread and cup, undoubtedly, of consecration, by which consecration the substance of the signs is miraculously changed. I answer, That the words both of the gospel and of the apostle are wrongfully wrested to that sense, which never came into the mind of the Lord or his apostles. For to declare the meaning of that place in the gospel: To bless is not with the gesture of the hand to make the sign of the cross, or to lay one’s mouth to the bread and cup, and in a low voice to whisper out the set syllables of the words of consecration; but to sing praises to God, or to give thanks for his benefits bestowed on us.
That which I have said I will confirm by the authority of the evangelists and apostles; for the apostles and evan-
[6 So also ed. 1584; but 1577, give him thanks.]]
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