The New Covenant, Book 3 · Chapter 7
CHAP. VII. Of the words of Conſecration in the Sacrament of the Lords Supper.
ALthough we hauehave ſpoken before ſufficiently of conſecration,aBooke 1. ca. 8. what it is, and how it is wrought, to ſatisfie all ſuch as are ſober minded and ſimple louers of the truth: yet becauſe ſpecial points are heere to be obſerued, and that the aduerſaries turne the true conſecration into a certaine magical incantation, to worke a miraculous or rather a monſtrous tranſubſtantiation: it ſhall not be amiſſe to aſſume & handle this point againe, that therby the truth of God may be cleered, the ignorant inſtructed, the aduerſaries ſatisfied, and conſequently their mouths ſtopped. Conſecration is a change or conuerting of the outward elements into another vſe, by obſeruing the whole inſtitution of Chriſt, which giueth it his effect. We confeſſe a turning and changing, not of one ſubſtance into another, not by aboliſhing of natures, not by cloſe pronouncing of certaine words: but in the vſe and in reſpect of vsus,cThe vſe of the elements is c…anged: the ſubſtance is not changed. and in regard of the promiſe of God. The water which flowed out of the rocke in the wilderneſſe, ſignified the ſame to the Fathers, which the wine repreſenteth to vsus in the Supper. Notwithſtanding, it was a common watering to the beaſts of the field, and to the people of God; the cattell dranke therof as wel as the people, & therfore there could be made no change therein but in reſpect of men,dNum 20, 10. to whom God gaue his gracious promiſe; which teacheth vsus to account of the outward ſignes otherwiſe then of common meats & common drinkes. The Tabernacle and the Arke, and all the inſtruments thereof were made of common matter, before they were ſanctified of God to that purpoſe. The ſtones hammered in the quarrey, the timber hewed in the Forreſt, the gold tryed in the furnace, were common ſtuffe, before they were laid in the building of the Temple,eMat 23, 16. and ſo made holy and ſanctified to God and man. The ſayings & ſentencesfAct. 17.28. Tit. 1, 12. 1 Cor. 15, 33. of the heatheniſh Poets were prophane, before they had paſſed through the Pen of God, and were taken vp by the Holy-Ghoſt. So we teach of the bread and wine, before the inſtitution of Chriſt is vſed and obſerued, they are common: but afterward they are holy. We confeſſe and deny not, but ſay plainely there is a change in the Sacraments: the elements which before were ordinary meates, now become ſpirituall in reſpect of the vſe: before they ſerued onelyonly to feed the belly, now they ſerue to ſeale vp the nouriſhment of our ſoules.
The diſcuſsing of this queſtion,gTwo means of conſecration, to wit, the word and p ayer together with the foundation of this conſecration and ſanctification of the creatures, is taken out of 1 Tim. 4, 4. EueryEvery creature of God is good, & nothing ought to be refuſed, if it be receiued with thanksgiuing: for it is ſanctified h1 Tim. 4, …, 5by the word of God & prayer. Theſe are the two meanes, the word and prayer, whereby the Elements are changed, though not tranſubſtantiated, yet they hauehave a dignity and preheminence, which they had not before, they are noiIuſt. in Apol. 2 more common bread, common wine, common meate, but a Sacrament of Chriſts body, a warrant of Gods promiſes, an holy myſtery, and ſeale of the couenant betweene God and vsus. The firſt meanes of this conſecration and ſetting apart of the creatures to our vſe, is by the word of God. If we hauehave the euident and expreſſe word to warrant our vſe of the creatures of God, we may vſe them for our neceſsity and comfort: if we hauehave no word to beare out the practiſe, they are not ſanctified vntounto vsus. The tree of knowledge of good and euill, was not ſanctified vntounto Adam, though it were good in it ſelfe (as allkGen. 1.31. creatures are) becauſe he had a word of commandement not to eate of it:lGen. 2, 17. Of the tree of the knowledge of good and euill, thou ſhalt not eate of it, for in the day that thou eateſt thereof, thou ſhalt dye the death. After the fall and after the flood, all creatures were not ſanctified, ſome were accountedmGen. 7, 2. vncleane, all might not be eaten, all might not be offered: as vnderunder the law,nLeuit. 11, 3. among the beaſts, onelyonly they were cleane that did chew the cud, and diuide the hoofe: and among the fiſhes of the Sea, onelyonly ſuch as had skales and ſinnes were called cleane, the reſt were vncleane vntounto them, becauſe the word did not allow but reſtraine the vſe of them.
So likewiſe for this Sacrament of the Lords Supper, not eueryevery creature is ſanctified, not a lambe, not any fleſh, not any fiſh, not oyle: but onelyonly bread and wine. Theſe two are conſecrated, all the reſt are cancelled by the word. For albeit fleſh be more like vntounto fleſh then bread is, yet would he not make choice of any of that kinde, becauſe he reſpected not the colour and outward forme, but the force of nouriſhment & ſtrengthening of the body, which is greater in bread, then in the fleſh of any creature.
The ſecond meanes whereby the creatures are ſanctified, is by prayer. For albeit that God by the cōming of his Son into the world hath ſanctified all meates and drinkes, that nothing of it ſelfe is vncleane,oRom. 14.15 but to him that counteth it vncleane: yet ſomething muſt neceſſarily bee done on our parts, otherwiſe that which is holy, we may prophane: and that which is good, we may turne into euill: & therefore the Apoſtle addeth prayer, which is both a thankſgiuing to the Lord that he hath ſanctified and prepared them for vsus, and likewiſe a petition that they may be healthfull for vsus, and we thankefull for them, whereby our food, our apparell, and all the ſuccours of this life are ſanctified to his glory and our comfort.
Theſe be the two meanes of conſecration: if theſe or any of them be wanting, there can be no true conſecration. If then in the time of the law they ſhould hauehave eaten ſwines fleſh, which indeedpLeuit. 11, 7. part the hoofe, but chew not the cud: they ſhould hauehave ſinned, becauſe it was not ſanctified: and therefore albeit they had prayed for a bleſsing all the day long, and giuen thankes neuer ſo much, yet could it not make their p…actiſe lawfull, which the word of God hath made vnlawfull. Or if they had offered a cleane and holy ſacrifice, and not made humble and earneſt prayers to God to accept them and their oblations, it could not hauehave due effect, but the word of God had beene hindred by their vnworthineſſe. So in the adminiſtration of the Lords ſacred Supper, we vſe the word of God, which warranteth vsus to take the bread and wine; out of this word we alledge the promiſes of God to the true beleeuer: and heereunto we ioyne prayers and thankſgiuing, that God would accept vsus and bleſſe vsus in the participation of his owne ordinance. Thus albeit we hauehave no forged tranſubſtantiation, we hauehave a true conſecration: if the word of God and prayer of the Church can worke it, which are the meanes left vntounto vsus for this purpoſe: if we beqIerom 20, 7. any way deceiued, it is the Scripture which hath deceiued vsus.
Vſe 1 It remaineth now to marke the vſes of this point for our farther inſtruction. If by vſing the whole inſtitution of Chriſt according to his commandement, wee confeſſe a change and conuerſion wrought in the vſe of the ſignes: then we are falſely charged and ſlandered to hauehave no conſecration. We pronounce the ſame words of conſecration that Chriſt pronounced: we obſerue the ſame things that Chriſt obſerued, and charged vsus to do: we ſhew forth plainly the death of Chriſt as ifrGal 3, 1. he were deſcribed in our ſight, & among vsus crucified: we ſpeake openly in a knowne tongue, and the people vnderſtand vsus: wee pray vntounto God to accept vsus, and render him thankes for the worke of our redemption: Laſtly, wee take the outward elements and ioyne the word vntounto them, and thus they are made to vsus a Sacrament.
Nay, if to offer vp to God, our ſelues, our ſoules, our bodies, our almes for the poore, our prayers and thanksgiuings vntounto God the Father for our redemption, be an oblation and a ſacrifice: we hauehave both a Sacrament and a ſacrifice in our Churches, though we offer not vp Chriſts body to be a propitiatory ſacrifice for the redemption both of the quicke and dead vntounto his Father. We offer vp as much asſWe offer vp as much as Chriſt commanded vsus. Chriſt commanded vsus to offer: but that ſacrifice was once offered vp vponupon the Croſſe: he was the Prieſt, he was the Altar, he was the ſacrifice, there is no other ſacrifice left to be offered for ſinne: and he which preſumeth to offer him againe, is an enemy to the Croſſe of Chriſt, treadeth the Son of God vnderunder his foot, counteth the blood of the new Teſtament vnholy, and hath renounced ſaluation by Ieſus Chriſt.
Now if we cleauing preciſely to the inſtitution of Chriſt, doe not conſecrate: what may be thought of the popiſh Prieſts, who whiſper their words cloſely, that no man heareth? vſe a ſtrange tongue, that no man vnderſtandeth: bring in priuate Maſſes, whereat none communicate: deliuer dry Communions, wherein no man drinketh: exhort no man, ſpeake to no man: and if they do conſecrate, they conſecrate onelyonly for themſelues, & not for others? Wherefore we deteſt the opprobrious and blaſphemous ſpeeches of the prophane Papiſts, who int2 Sam 16, 7. 2 King. 18, …5 the ſpirit of Shemei and of Rabſhaketh, raile falſly, vilely, and ſlanderouſly againſt our Communions, affirming that they are no other then common bread and wine, without grace, without vertue, without ſanctification, bare ſignes of Chriſt abſent, no better then our common breakfaſts, dinners, and ſuppers. Thus they ſpeake baſely, proudly, and ſcornefully of our communions, but all the world knoweth they ſpeake vntruely. We hold an effectual conſecration in both the Sacraments, though we deny a reall conuerſion into the body & blood of Chriſt: the water in baptiſme is no more common water,uGal. 3.27. it is not void of a ſpirituall effect, it is not without grace and ſanctification. So the bread and wine are changed, not from one ſubſtance into another, but from one vſe to another; not in themſelues, but to vsus: not in their owne nature, but in their end; and thus they are not the ſame they were before.
Vſe 2 Againe, are theſe ſignes ſanctified and conſecrated, that are deliuered and receiued? then heereby we learne, what is to be thought of the remnants and leauings remaining after the Lords Supper. For who ſeeth not heereby, that the bread and wine out of the holy vſe and lawfull participation appointed, are not a Sacrament? They differ nothing from common bread and wine ſold in other places, and taken in our houſes. ThereforeaHoſich. in Leuit lib. 2 ca 8 among diuers, the remainder was accuſtomably vſed to be burned;bEuagri. lib. 4. cap. 8. Niceph. lib. 17. cap 25. among ſome it was giuē to little childrē that were in the ſchooles; among others, they did eate it in thecHieron com. in 1 Cor. 11. common aſſembly at their feaſts of louelove: ſo that out of the ſacred vſe of the Sacrament they did eate it as common bread, they did drinke it as common wine. We ſee in baptiſme, the water remaining and not vſed, is no part of the Sacrament, but may be applyed to common vſes. So it is in the Lords Supper (for the Sacraments of the new teſtament are alike and of the ſame worthineſſe) no more is conſecrated then is receiued and applied. This alſo is euident bydNum. 10, 10 the rocke in the wilderneſſe: where the waters flowing from thence, repreſented the blood of Chriſt to the Iſraelites that drank therof, not to the beaſts and cattell that were watered by it. So much was conſecrated water as they receiued, not all the reſt. So when Iohn eMat. 3, 6.baptized in Iordan, not all the Riuer but all that which was applyed was ſanctified. So when he baptized infIoh 3, 23. Fnon, becauſe there was much water there, not the whole ſtreame was hallowed, but ſo much as he vſed. Wherefore, whatſoeuer remaineth after the celebration of the Sacraments, may be applyed lawfully to cō mon and ordinary vſes, and therefore all ſuperſtition touching any of them is to be auoyded.
Moreouer, if the ſanctification of eueryevery creature, whether Vſe 3 in the Sacraments or out of the Sacraments, be by the word and prayer, as appeareth by the Apoſtle: it teacheth a profitable inſtruction, namely, that no creature of God is to be receiued, no guift to be vſed, no bleſsing to be enioyed, tending to the health of the body, or comfort of the ſoule, without this duty of prayer and thankſgiuing to the Lord. Indeed eueryevery creature of God in it ſelfe is good, and eueryevery guift is holy: yet if we partake them without praiſing the name of the giuer and creator, to vsus they become vnholy, vncleane, and vnpure. Now if this be needful in vſing the common creatures and guifts of God: much more is it neceſſary in receiuing theſe pledges and ſeales of feeding our ſoules to eternall life. Behold heere the cauſe that moued Chriſt when he had taken the bread, to giuegive thanks to his Father: wherein hee ſheweth what belongeth to the duty of the Miniſter and of the communicants, to wit, that we ought to lift vp our hearts to God, to praiſe him for giuing his onelyonly begotten Sonne to be our redeemer, & humbly to pray vntounto him that our vnworthineſſe hinder not the effectuall working of his Sacraments, but that through his goodnes and mercy they may hauehave their full force in our hearts, for the pardoning of our ſinnes, for the increaſe of his graces, for the confirming of our faith, for the quickning of our obedience, and for the preſeruing of body and ſoule to eternall life. Thus we bleſſe God when we praiſe him, and giuegive him the honour due vntounto his name. Wee bleſſe the meates we eate, the drinkes we drinke, the things we receiue, as Paul ſaith,g1 Cor. 10, 16 The cup of bleſſing which we bleſſe: hHow the ſignes in the Sacrament are bleſſed.when prayer is made to God, that they may be healthfull to vsus, and we thankeful for them vntounto him that is the giuer of them.
Laſtly, if in the Sacrament there bee a conſecration Vſe 4 and ſeparation of the outward elements to ſo holy an end: it warneth vsus to be carefull to vſe and receiueiWe ought often to receiue the Lords ſupper. oftentimes this Sacrament of the Lords Supper. For heere are not bare ſignes, bare tokens, bare figures without fruite and without grace: they are conſecrated ſignes, and hallowed elements, effectually ſealing vp remiſsion of ſinnes. And what is more plaine then that which the Apoſtle teacheth, 1 Cor. 11.k1 Cor. 11, 25 26. As often as ye ſhall eate of this bread, and drinke of this cup, ye ſhew the Lords death till he come? Thus the Lord Ieſus ſpeaketh, Doe this, as oft as ye ſhall drinke it, in remembrance of me. And hauehave we not many worthy and effectualllReaſons rē dred to moue vsus to frequēt the Lords Table. conſiderations, to moue ſuch as profeſſe the ſame doctrine, to reſort oftentimes to the ſame Table of the Lord? It is the commandement of Chriſt, ſo that we ought to make ſome conſcience of this duty, as of other commandements preſcribed vntounto vsus. It is a commandement of GodmExo. 20, 13 Thou ſhalt not ſteale. Few but doe make ſome conſcience thereof, becauſe it is Gods commandement. So is this heere, often to come to the Lords Table: yet what little account is made heereof al the yeare long, eueryevery one ſeeth, and the faithfull ſoule agreeueth. The high God poſſeſſornGen. 14, 12. of heauen and earth hath required and commanded it: yet who regardeth? The Lord hath ſpoken, and yet who obeyeth? If a father ſhould command a duty of his ſonne, or a maiſter of his ſeruant, he could not patiently endure to be diſobeyed:oMal. 1, 6. and ſhall we not thinke that God will require his lawes at our hands? Againe, to his commandement he hath annexed a promiſe, which maketh our ſin and vnthankfulnes the greater, if wee ſhew not our ſelues ready in yeelding to this duty. Beſides, ſeeing this Sacrament is a ſpeciall prop to ſtay vp our ſaith, and bringeth with it Chriſt and al his merits and heauenly treaſures: we are vtter enemies to our owne ſelues, to our owne ſoules, and to our owne ſaluation, if we neglect ſo great mercy offered vntounto vsus. Wherefore, it is not left free vntounto vsus, and committed to our diſcretion to receiue or not receiue, this were no lawfull liberty, but vnlawfull licentiouſneſſe. Heerein the faithfull finde very great comfort, and an effectuall meanes to ſtrengthen their faith. Euen as the ſicke man that feeleth his ſicknes, and knoweth his owne weaknes, ſhould hauehave a ſpecial care to looke to his ſtomack, that thereby he may receiue nouriſhment and gather ſtrength: ſo we are all ſpiritually diſeaſed, aſſaulted of Sathan, tempted of the fleſh, ouercome oftentimes of ſin, and muſt ſeeke ſtrength of faith from this heauenly nouriſhment. God of his compaſsion: hath ſet vp his Sacrament as a ſigne vponupon an high hill, whence it may be ſeene farre and neere on eueryevery ſide, to raiſe vp ſuch as are fallen, to ſtrengthē ſuch as ſtand, to comfort ſuch as are weake, and to call vntounto him ſuch as run away from him, whereby he gathereth them vnderunder his wings. It is as the brazen Serpent,pNum. 23, 9. that comming vntounto it with a faith to be healed, we might liue and not periſh. It is as a banner diſplayed, that eueryevery Chriſtian Souldior ſhould reſort vntounto it as vntounto his owne colours, to fight the battels of God againſt ſin and Sathan. It is as a royal feaſt of the great King, whereunto we muſt go cheerefully, as gueſts inuited to a comfortable ſupper, to bee had in often vſe and continuall remembrance, to put vsus in minde of his continuall mercy laid vp for vsus in the blood of Chriſt, and to ratifie and ſeale vp the ſame farre more liuely then the bare word onelyonly.
When the words of Chriſts inſtitution are ſpoken,qMat. 26, 26.28. This is my body which is broken for you: this is my blood which was ſhed for you: When theſe words, I ſay, are read vntounto vsus out of the Scriptures, they confirme our ſaith: but much more when the Sacrament is ſeene with our eyes, that we behold the bread broken and looke vponupon the wine poured out: but moſt of all when we taſte and handle, when we eate and drinke the outward ſignes. Wee ſee when one maketh a bare promiſe to another, with words onelyonly betweene thē ſelues, hee beginneth to doubt (to whom the promiſe is made) of the performance thereof: if he adde an oath for confirmation, the promiſe is more aſſuredly ratified: but if he giuegive his hand writing and ſeale it to the party, the matter is made out of doubt. Thus we doe reaſon and helpe our faith. We hauehave the promiſes of God, we hauehave the oath of God, we hauehave the words and writings of God, we hauehave the ſeales and Sacraments of God, theſe are not reſerued in the Lords keeping, but are put into our owne hands to ſee them, to keepe them to vſe them for our comfort and aſſurance. I ſpeake after the manner of men, if we hauehave a free promiſe from an honeſt man, penned fairely in writing, ratified vnderunder his owne hand and ſeale, and all giuen vntounto vsus to locke and lay vp, we doubt not of the poſſeſsion, nor of our iuſt title vntounto the ſame.
Now let vsus conſider the Lords doing, and ſee what hee hath done for vsus: who is not as man, thatrNum. 23. he ſhould lye, nor as the ſonne of man that he ſhould deceiue. God ſent his SonneſGal. 4, 4. into the world to take our nature vponupon him, to be like vsus,tHeb. 4:15. euen in his infirmities he named himſelfeuMat. 1, 21. Ieſus, that is, a Sauiour, becauſe hee ſhould ſaue his people from their ſinnes: after his death he ſent his Apoſtles to preach the glad tidings of remiſsion of ſinnes and euerlaſting ſaluation: he ordained his laſt Supper immediately before his death to teſtifie and aſſure them vntounto vsus, not onelyonly by ſounding them in our eares, but by beholding, taſting, ſmelling, feeling, and feeding to ſeale them in our hearts, and alſo daily to be repeated and miniſtred vntounto vsus. Seeing then we hauehave both his promiſes and oath, his word and writings, his ſeales and Sacraments in our keeping; what would we hauehave more? He would not make halfe ſo much ado in aſſuring his promiſes, if hee loued vsus not: he would not ſet ſuch authentike ſeales to his deed and obligations, vnleſſe he meant good earneſt. His bare word and naked promiſe is very good payment: but he reſpecteth our weakneſſe, whoſe mercifull kindneſſe muſt not bee neglected through our vnthankfulnes. Thus much of conſecration, and the vſes thereof.