Sect. 1. The third consequence which we infer upon our former rule of following the example of Christ is, that it is not a thing indifferent to omit the repetition of those words, “This is my body,” enunciatively and demonstratively in the act of distributing the eucharistical bread; and far less is it indifferent so to omit this demonstrative speech in the distribution, as in place of it to surrogate a prayer to preserve the soul and body of the communicant unto everlasting life. Our reason is, because Christ (whose example herein we ought to follow) used no prayer in the distribution, but that demonstrative enunciation, “This is my body.” But we go forward.
Sect. 2. The fourth position we draw from the same rule is, that it is not indifferent for a minister to omit the breaking of the bread at the Lord's table after the consecration and in the distribution of it, because he ought to follow the example of Christ, who, after he had blessed the bread, and when he was distributing it to them who were at table, brake it,[1257] manibus comminuendo panem acceptum in partes, but had it not carved in small pieces before it was brought to the table. Hence G. J. Vossius[1258] doth rightly condemn those who, though they break the bread in multas minutias, yet they break it not in actu sacramentali. Such a breaking as this (he saith well) is not mystica, but coquinaria.
Sect. 3. The fifth position, drawn from the very same ground is, that it is not indifferent for a minister, in the act of distribution, to speak in the singular number, Take thou, eat thou, drink thou; because he should follow the example of Christ, who, in the distribution, spake in the plural number, [pg 1-414] Take ye, eat ye, drink ye; and he who followeth not Christ's example herein, by his speaking in the singular to one, he maketh that to be a private action betwixt himself and the communicant, which Christ made public and common by his speaking to all at one time.
Sect. 4. How idly Bishop Lindsey[1259] answereth to these things, it cannot but appear to every one who considereth that we do not challenge them for not breaking the bread at all,—for not pronouncing at all these words, “This is my body,” or for never pronouncing at all these speeches in the plural, Take ye, eat ye, drink ye,—but for not breaking the bread in the very act of distribution,—for not pronouncing demonstratively those words, “This is my body,” in the very act of distribution,—for not speaking in the plural number, “Take ye,” &c.—in the very act of distribution, as Christ did, having no other reasons to move him than such as concern us. Why, then, did not the Bishop say something to the point which we press him with? or shall we excuse him because he had nothing to say to it?
Sect. 5. Now, last of all, we find yet another point, whereby the Bishop[1260] departeth from the example and mind of Christ. He saith that, by the sacramental word, “This is my body,” the bread is made the sacrament, &c.; and that without this word, &c., all our prayers and wishes should serve to no use. Where he will have the bread to be otherwise consecrated by us than it was consecrated by Christ; for that Christ did not consecrate the bread to be the sacrament of his body by those words, “This is my body,” it is manifest, because the bread was consecrated before his pronouncing of those words; or else what meaneth the blessing of it before he brake it? It was both blessed and broken, and he was also distributing it to the disciples, before ever he said, “This is my body.” Beza saith, Benedictionem expresse ad panis consecrationem et quidem singularem, refert; et omnes nostri referunt, consecrationem intelligentes, &c. Pareus saith,[1261] Qua ex communi cibo, in spiritualis alimoniae sacramentum transmutetur. Wherefore we must not think to sanctify the bread by this prescript word, “This is my body,” but by prayer and thanksgiving, as Christ did. Our [pg 1-415] divines hold against the Papists,[1262] Verba illa quoe in sacramento sunt consecrata, non esse paucula quoedam proscripta; sed praecipue verba orationis, quoe non sunt proescripta; and that, “through use of the prayers of the church, there is a change in the elements.”[1263] Dr Fulk objecteth[1264] against Gregory Martin, “Your popish church doth not either as the Greek liturgies, or as the churches in Ambrose and Augustine's time, for they hold that the elements are consecrated by prayer and thanksgiving.” I know none who will speak with Bishop Lindsey in this point except Papists: yet Cornelius à Lapide could also say, Eucharistia conficitur et conditur sacris precibus.[1265]
Sect. 6. I say not that these words, “This is my body,” have no use at all in making the bread to be a sacrament; but that which giveth us dislike is,
1. That the Bishop maketh not the word and prayer together, but the word alone, to sanctify the bread and wine. Now, if both the word and prayer be necessary to sanctify the creatures for the food of our bodies, 1 Tim. iv. 5, much more are they necessary to sanctify them for the food of our souls. Neque enim solis domini verbis consecratio sit, sed etiam precibus.[1266] The fathers, saith Trelcatius,[1267] had not only respect to those five words, “For this is my body,” dum eucharistiam fieri dixerunt mystica precc, invocatione nominis divini, solemni benedictione, gratiarum actione. 2. That he makes not the whole word of the institution to sanctify the bread, but only that one sentence, “This is my body;” whereas Christ's will is declared, and, consequently, the elements sanctified by the whole words of the institution,[1268] “Jesus took the bread, and when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you, this do in remembrance of me,” &c.
That he acknowledged not the bread, though sanctified by prayer, to be the sacrament, except that very word be pronounced, “This is my body.” Now, when a minister hath, from Christ's will and institution, declared that he hath appointed [pg 1-416] bread and wine to be the elements of his body and blood, when he hath also declared the essential rites of this sacrament.
And, lastly, when, by the prayer of consecration, he hath sanctified the bread and wine which are present, put the case, that all this while those prescript sentences, “This is my body,” “This cup is the New Testament in my blood,” have not been pronounced, yet what hindereth the bread and wine from being the sacramental elements of the Lord's body and blood? It is sounder divinity to say, that the consecration of a sacrament doth not depend ex certa aliqua formula verborum.[1269] For it is evident that, in baptism, there is not a certain form of words prescribed, as Bellarmine also proveth;[1270] because Christ saith not, “Say, I baptise thee in the name,” &c.: so that he prescribeth not what should be done. Aquinas likewise holdeth,[1271] that the consecration of a sacrament is not absolutely tied to a certain form of words. And so saith Conradus Vorstius,[1272] speaking of the eucharist. Wherefore Vossius[1273] doth rightly condemn the Papists, quod consecrationem non aliis verbis fieri putant, quam istis, hoc est corpus meum, et hic est sanguis meus.