A Preparation to the Receiving of the Lords Supper, Chapter 6
CHAP. VI. Of the outward Signes and Elements of this Sacrament.
HItherto of that, wch the Apoſtle teacheth in general, concerning this Sacrament.
That which he teacheth in ſpeciall, followeth.
He teacheth in ſpeciall.
1. What are the parts of this Sacrament.
2. What is the End.
For the better vnderſtanding of the parts of this Sacrament, ſomething is to bee premiſed of a Sacrament in general
This word (Sacrament) was wont to ſignifie that ſolemne oath, which the Romane Souldiers were wont to take, whereby they bound themſelues, to performe faithfull ſeruice to the Emperour in his warres; whence the Latine Diuines hauehave borrowed it, and now by cuſtome it be come (in theſe Weſtern Churches) a proper name, whereby thoſe outward badges, and Enſignes of Chriſtianity (viz. Baptiſme and the Lords Supper), are vſually called: becauſe that Chriſtians in the due receiuing of them, doe after a ſpeciall manner binde themſelues, (as it were by ſolemne vowes and oathes) to do their Lord and Maſter Ieſus Chriſt faithful ſeruice in his wars, againſt the world, the fleſh, and the diuell.
More eſpecially, Sacraments are myſticall Rites and Ceremonies, ordained by Chriſt, to ſhadow & confirm to his church, the Couenant of Grace, or myſtery of Redemption.
Myſticall Rites and Ceremonies, are certain outward bodily ſenſible ſignes inſtituted, to ſhadow and repreſent in a ſecret and artificial manner, things ſpirituall and internall.
In eueryevery Sacrament therefore, there are two things to be conſidered.
1 The outward bodily Signe.
2 The ſpirituall matter, which is myſtically ſhaddowed and ſet forth by that Signe, and yet after a ſort hidden and locked vp in the ſame.
The Apoſtle expreſſeth both theſe.
The ſignes are:
1 Certaine outward Elements.
2 Certaine myſticall Actions, in and about the Elements.
The Elements are Bread & Wine. He tooke Bread, v. 23. After the ſame manner alſo hee tooke the Cup, v. 25. Wine is not expreſſed heere, but it is implied, and the fruit of the vine is expreſly mentioned by our Sauiour, Mat. 26. Mar. 14.
The Actions in and about the Elements are,
1 Breaking and eating of Bread.
2 Drinking of Wine.
Theſe ſignes conſidered in themſelues, are not of ſuch force, to ſtir vp any great reuerence in the receiuing of them: there being no one thing more common in the world, then eating of bread, and drinking of wine; yet there is no iuſt cauſe why, in regard of the commonnes of them, that this ſacrament ſhold be deſpiſed, they being matters in themſelues, both profitable & comfortable. If Chriſt had not only ordained bread in generall, for this Sacrament, but the baſeſt & hardeſt kind of bread that could bee, ſuch as is made of pulſe, or bran, or acornes: if in ſtead of wine, hee had appointed vsus in this action, vinegar mingled with gall to drinke, ſuch as himſelfe (for our ſakes) was content to taſte of; it would beſeeme the daintieſt, & moſt queaſie ſtomacke, (that lookes to be ſaued by him) to receiue the ſame thankfully, reuerently, and religiouſly. If he had required of vsus, in ſtead of eating bread, and drinking wine, ſome ſeruice as painefull (and in it ſelfe ſhamefull) as Circumciſion, it had bin our duty, to hauehave accounted it (as the Iewes did) our honour to performe the ſame. It is then intollerable inſolency, to thinke it a baſe and contemptible thing, vponupon Chriſts ſpeciall pleaſure, to eat bread, and drinke wine at his Table, to that end for which hee hath the ſame.
There are many things, that in themſelues are of no honour or reſpect, that in regard of ſome ſpeciall vſe and application, are matters of great honor, as the white Wand carried before the Iudge; the Cap of Maintenance, worne before the Lord Maior; the ſword borne before the King. Though therefore, theſe outward ſignes, be in themſelues but common matters; yet in reſpect of that ſpeciall myſtery that is in them, being applyed to that vſe, vntounto which they are in this Sacrament, and that by Chriſts owne ordinance, they muſt needes be both an honour to Chriſt, and honourable to the due vſer of them.
In that this eating of bread, and drinking of wine here required, was at the firſt inſtitution done after Supper, as the Apoſtle noteth: It ſheweth that this bread and wine, and this eating and drinking, hath more then an ordinary vſe or end: viz. That we are to eat this bread, and to drinke this wine, not ſo much to ſatisfie hunger and quench thirſt, or to nouriſh our bodies, & reuiue and refreſh our vitall ſpirits; for then our Sauiour would not hauehave adminiſtred it immediatly after ſupper, and that a feſtiuall ſupper, when they (who were to receiue it at his hands) were filled before with bread and wine. But we muſt looke heerein, to another more high and ſpeciall vſe, vntounto which it pleaſeth the wiſdome and goodneſſe of Chriſt in this action, to aduance theſe common and ordinary things. So that in this bread and wine, wee muſt looke after bread & wine of another & higher nature; ſuch whereby our ſoules are to be nouriſhed and refreſhed to euerlaſting life.