Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

How is the other Sacrament of the New Testament called?

THE Supper of our Lord Iesus Christs 1. Cor. 11.20. In respect both of the time wherein it was first instituted: namely in the euening or night going before that day wherein Christ was crucified, and also of the thing it selfe for which it was instituted, because it is a holy banquet, not of the belly but of the minde, institu∣ted by the Lord. And it is called the Lords, from the author, or also from the end: for it is both ordained of the Lord, and it is celebrated in remembrance of him: or also from the time, because it was wont to bee celebrated vpon the Lords daies. Act. 20, 9.7.

2. The breaking of bread, Act. 2.42.46. and chap. 20.7. 1. Cor. 10.16. But it is so called by an excellencie of speech, and by way of specialtie: for elswhere, it is taken in general for common food Luk. 24.33. where Christ was knowne of the two Disci∣ples in breaking of bread. & Ast. 27.35. Paul in the shippe brake bread and eate it. And in giuing of almes, Esay. 58.7. Breake thy bread to the hungry. Be cause it was the manner of the Iewes (which did vse bread not so thick as we but broad and lesse grosse) to begin their meals not with cutting of bread, but breaking of it.

3. By a Metonimie of the effect, it is called the Communion of the bodie and bloud of Christ, 1. Cor. 10.16. The cuppe of blessing

which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the Communion of the bodie of Christ? Because, as saith Damascen, in his fourth booke of the Or∣thodoxall or right Faith, chap. 14. By it wee doe communicate with Christ, and by it, we do communicate, and are vnited or knit one to ano∣ther.

4. The Lords Table. 1. Cor. 10.21, by a Metonimie of the Subiect, for meate and drinke which are set vpon the table. Wherby it appeareth that the Apostles in celebrating the Supper of the Lord, vsed not an Altar, but a Table, Act. 6.2. It is not meet that wee should leaue the word of God to serue the tables, not Altars.

5. Of the old Fathers, it is called, a gathering together, by reason of the assembly of people which was to celebrate the Supper of the Lord, because it ought to serue for the ioyning together, not the diuiding of the faithfull. For it is a publicke Supper of many gathered into one, not a priuate Supper of one Priest. 1. Cor. 11.20 21.

6. The Euchariste, because of thanksgiuing, without which the Supper cannot be celebrated.

7 Charitie, for because, among the Communicants, mutuall loue is required. Although this brotherly word may signifie the feasts of the Church assembly (which also is called brotherly fel∣lowship, 1. Pet. 2.17. and 1. Pet. 5.9.)

So called, (Iud. vers. 12.) because they were prepared according to the gifts bestowed, & giuing liberally to the vses of the poore, did giue a certain testimony of their brotherly loue: to which some refer that saying A. 2.46. Breaking bread at homeu 1.1, to which feasts they had wont to adde (or annex the holy Supper of the Lord) as it appeareth out of Act. 6.2. 1. Cor. 11.21. and of Tertullian in his Apologetico chap. 39.

8. It is called an offering, because of the offering of the brethrens bread, & cup to him that was present, & also for the gatherings or liberal gifts which were made to the vses of the poore: & also be∣cause the Supper was offered not to God, but to the cōmunicants, as Iustinus teacheth in his second Apologie for the Christians, or because the chiefe of the brethren doth send vp praise and glorie to the Father of all, (saith Iustine in the same place) which obla∣tion

is most acceptable to him: but he saith not that the sonne is offered to the Father, by the Priest.

9. A Sacrifice, an Host, and a burnt Sacrifice: but in a little more large and broad signification, and that, because of the prai∣ers and commemoration of the sacrifice of Christ once offered for vs vpon the crosse: but figuratiuely, because it is a remembrance of that Holocaust and onely sacrifice, whereby God is pacified with vs, as Christ called his bodie, the sacrament of his body. O∣therwise, Christ bidding his Disciples to take, but not to offer, in∣stituted not a Sacrifice, but a Sacrament.

10 It is called of Cyprian a sacrament finishing and perfecting all things, because it put an end to the legal ceremonies, whereof the chiefe was the vse of the pascall Lamb,* 1.2 and containeth the myste∣rie of our perfection in Christ.

But that the word Masse should be taken for the supper it selfe of the Lord, hath beene vnknowne to the Scripture, and to the Apostolique Church.

Whereas some doe drawe it from the Hebrew word Missath, which signifieth tribute or oblation, it is not likely: because the Hebrew words came not to the Latin Church, but by the Greek.* 1.3 But wee reade no where this word vsed of the Greeke Fathers. But the Greeke Church called the Supper of the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, a holy Function, because it is said in Act. chap. 13, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as they ministred. Others, and more like∣ly, doe deriue it from the Latine word Missio, that is to say, leaue to depart, as the ancient fathers said remissing of sinnes, for remis∣sion, as Tertullian. So in stead of Mission. they said Misse,* 1.4 from whence sprung that saying; Ite, Missa est, as in time past the an∣cient Romanes hauing ended their sacrifices, did bid these words to bee pronounced, licet Missa est; as in olde time among the Grecians, the Priest, hauing ended his seruice, did thus signifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a dimission to the people, as though he should dismisse or send the people away. Apul. booke 11. Metamorph.

But othersome will haue it called the Masse, as it were, trans∣missed or sent ouer, that is to say, the Oblation by the Priest vnto GOD. Seing then the Masse which the Popish Cler∣gie doe faigne to bee a Sacrifice belonging peculiarly to the Priests, for remission of sinnes, both of the quicke,

and also of the dead, doth euery kind of way differ from the Sup∣per of the Lord (as it is instituted of Christ) & is stuffed with hor∣rible Idolatrous madnesse, it is an vnworthy thing: that the Sup∣per of the Lord should be deformed with the name of the Masse, as neither doth it accord that it should be called the Sacrament of the Altar.

Notes

• u 1.1

  Or from house to house
• * 1.2

  In his tra••∣tate of the Lords supper
• * 1.3

  Deut. 16.10
• * 1.4

  4 Booke against Marcion.