Christian Religion, Catechism · Part 25
ROM. 4.10.11.
10 How was it then imputed? when hee was circumciſed, or vncircumciſed? not when he was circumciſed, but when hee was vncircumciſed.
11 After he receiued the ſigne of circumciſion, as the ſeale of the righteouſnes of the faith which he had, when he was circumciſed, that he ſhould be the father of all them that beleeue, not being circumciſed, that righteouſneſſe might be imputed to them alſo.
What is a Sacrament?
Exod. 12.6. Luke 1.…9.It is an action of the whole Church, wherein by outward things done according to the ordinance of God, inward things being betokened, Chriſt is offered to all, and exhibited to the faithfull, for the ſtrengthening of faith in the eternall couenant.
Why call you it an action?
Becauſe it is not a bare ſigne alone, but a worke.
Why call you it an action of the whole Church?
Becauſe it is a publicke action, and appertaineth to the whole Church: for it is a greater indignitie for the Sacraments to be adminiſtred in priuat houſes, then for the ciuil iudgement, which is open and publicke. Alſo, the ſacrifices vnderunder the law were not ſo excellent as theſe; yet was it not lawfull to offer them in priuat houſes.
What hauehave we to conſider in this, that there be in the Sacraments certaine outward things?
Gal. 3.1. Luke 22.19. 1. Cor. 11.24. Rom. 4.11.That they are ordained, to the end, that by comparing and conferring them with the things which are inward, they might helpe: Firſt, our vnderſtanding, in which regard they are as it were image, or glaſſes, Secondly, our remembrance, in which reſpect they are monuments. Thirdly, and eſpecially, the perſwaſion of our hearts, by reaſon whereof they are ſeales and pledges.
What doctrine is here to be gathered?
Firſt, what roote of blindneſſe, of forgetfulneſſe, and eſpecially hardneſſe of heart to beleeue, is in vsus; that the word and oath of God is not ſufficient to plucke vp, but that we muſt hauehave ſuch aides. Secondly, the merciemercy of God, that applieth himſelfe to our weakeneſſe. Thirdly, what miſerable men they are that refuſe the Sacraments.
VVhat hauehave we to conſider in theſe outward things which the Lord hath ordained in the Sacraments?
The wonderfull wiſedome of God, that hath choſen baſe and common things, for ſo high and ſingular myſteries: whereas hee might hauehave choſen things more rare and of greater price, to ſet out ſuch excellent benefits as are offered vsus in the Sacraments: where there is great difference betweene the time of the Law and of the Goſpell.
How may we more cleerely and distinctly conſider of theſe things which are miniſtred in the Sacraments?
By conſidering the perſons that miniſter, and that which they miniſter.
VVho are the perſons?
The Miniſters eſpecially,1. Cor. 4.1. repreſenting vntounto vsus the Lord, whoſe ſtewards they are.
VVhat belongeth to the Ministers office?
The chiefe part of conſecration of the elements, which is: partly in declaring the inſtitution of the Sacraments; partly in going before in prayer to God: which conſiſteth, firſt in praiſing God, who hath ordained them for the reliefe of mens weakenes: and then in ſuing to God, that he would make them effectuall to that end.
Is not the nature and ſubſtance of the elements changed by this conſecration?
In no caſe, although the qualitie bee altered in ſeparating them from a common to a holy vſe:Matth. 3.11. which laſteth as long as the action is in hand: for the Miniſters cannot giuegive any thing, but that which is outward.
How then commeth it to paſſe that the outward elements which the minister giueth: hauehave the names of the ſpirituall things they ſet forth?
Gen. 2. Gen. 17. Exod. 12. Exod. 12.5.It is ordinary and vſuall in the Scripture to giuegive the name of the thing ſigned & ſignified to the ſigne: as it is called the tree of life, which was but a ſigne of life. And in the Sacraments of the old Teſtament, circumciſion is called the couenant, and the Lambe or kid the Paſſeouer, wherof onelyonly they were ſignes.
What is the cauſe that moueth the Lord to grace the outward ſignes in the Sacraments, with the names of the things ſignified?
Firſt, becauſe of the reſemblance and ſimilitude of the elements and the things ſignified, in which reſpect they are called ſignes. Secondly, to ſhew the vnſeparable coniunction of the thing ſignified with the ſigne in the worthie receiuer, in which regard they are called ſeales.
Doe they ſeale nothing elſe but the promiſe of God vntounto vsus?
Yes, they ſeale alſo our promiſe vntounto God, that we take him only for our God and Redeemer, whom alone by faith wee reſt vponupon, and whom wee will obey.
What is further the office of the Miniſter?
To giuegive the Sacraments which he hath conſecrated, to thoſe to whom they belong.
So much of the perſons. What is that which is adminiſtred?
Firſt, the viſible creatures ordained for ſignes and figures of Chriſt: as vnderunder the time of the Goſpell, water, bread and wine; which God hath made choice of, both in reſpect they are for their naturall properties, moſt fit to repreſent the ſpirituall things: as alſo for that they are moſt generally vſed of all nations and tongues in the world. Secondly, they liuelieſt repreſent the inuiſible things, that is, Chriſt, with all his benefits; which God onelyonly giueth,Matth. 3.11. as the Miniſter doth giuegive the outward things.
Is there any preparation required to the receiuing of the Sacraments?
Yes verily:Exod. 3.5. 1. Cor. 11.28. for ſeeing men ought to come with preparation to the hearing of the word; they ought by ſo much more come to the Sacraments, as God by them offereth greater grace then by the word alone.
What is the preparation that is required in one that commeth vntounto the Sacraments?
The children of the faithfull excepted, (and that alone in the Sacrament of Baptiſme, whereof they ought to be partakers) there is required to a worthie participation of the Sacraments, knowledge, and feeling.
VVherein ought this knowledge and feeling to conſiſt?
In the Law, and in the Goſpell.
Seeing no man is able to know the Law and the Goſpell perfectly, much leſſe the ſimple and common people: Tell me how farre is this knowledge and feeling neceſſarie?
It is neceſſarie, firſt in the Law, that hee bee able thereby to vnderſtand the common corruption of all men, both in the bitter root of originall ſinne, and in the poyſoned fruits thereof, together with the curſe of euerlaſting death due thereunto: and that he be able to applie both theſe, that is, the ſin and wages thereof to himſelfe.
How far is the knowledge and feeling of the Goſpell required?
Firſt, that hee vnderſtand the couenant of grace, which God in Chriſt hath made with the ſonnes of men: and then, that by faith he be able to applie the the ſame to himſelfe.
What ariſeth from this knowledge and feeling, to a further preparation thereunto?
Mat. 3.13. Acts 8.36. Luk. 22.15.A great and earneſt deſire to bee made partaker of them.
VVhat duties are required in the action of receiuing them?
Firſt, a graue and reuerent behauiour. Secondly, an attentiue heed for comparing the outward ſignes and actions in the Sacraments, with the inward and ſpirituall things which they betoken.
VVhat is to bee done after the partaking of the Sacraments?
Out of the feeling of the gratious worke of God by them, to reioyce with thankeſgiuing; or to enter into iudgement with our ſelues, and to humble our ſelues for our want of feeling the fruit the Sacraments doe preſent vntounto vsus. And as we ought to bee humbled if wee feele not the worke of God in vsus, in or after the Sacraments, as that which argueth want of preparation before, or attention in them: ſo yet ought we not therefore to bee altogether diſmaied: for as the ſicke man feeleth not the nouriſhment of his meate, becauſe of his maladie; and yet notwithſtanding is nouriſhed: ſo is it in ſuch faithfull ones as doe not ſo ſenſiblie feele the working of God by them through the weakeneſſe of faith which is in them. And although we cannot feele it immediately, yet after by the fruits wee ſhall be able to diſcerne of our profiting.
How many Sacraments are there?
There are two onelyonly:1. Cor. 12.13. 1. Cor. 10.1.2.3. 1. Tim. 6.8. Galat. 3.27. 1. Cor. 10.16. for firſt the two ſeales aſſure vsus of all Gods graces; as of our regeneration, entrance, and engrafting into Chriſt; ſo of our growth and continuance in him; and therefore we need no more. Secondly, when the number of Sacraments were moſt neceſſary (as vnderunder the Law) they had but two; wherefore we need require no more. Thirdly, hauing meate, drinke and cloth, we ought therewith to be content: now by the Sacrament of our entrance, our ſpiritual clothing is ſealed vntounto vsus; and by that of our growth is ſealed our feeding; therefore thoſe fiue other, of Matrimonie, of Orders, Pennance, Confirmation, and of extreame vnction; whereof the two latter, coined by the Papiſts to bee made Sacraments, are ſuperfluous; the other of them are agreeable to the Word, but without the nature and number of Sacraments.
So much of the number of the Sacraments. VVhat is the firſt of thoſe two?
Baptiſme.
VVhat is Baptiſme?
It is the firſt Sacrament of the Goſpell,Tit. 3. whereby our regeneration or new birth, or our entrance and ingrafting into Chriſt, and the body of Chriſt, (which is his Church) is ſealed vntounto vsus.
Why call you it the firſt Sacrament?
Mat. 28. Exod. 12.48.Becauſe hee ſaith that after they hauehave taught men to beleeue, they ſhould be baptized; thereby to bee enrolled amongſt thoſe of the houſhold of God; or entred into the number of the Citizens and Burgeſſes of the heauenly Ieruſalem.
What abuſe doth this take away?
That which ſometimes the ancient Church was infected withall; namely, that they baptized men at their deaths; and let them receiue the Lords Supper twice or thrice in a yeere; whereas this is the firſt Sacrament of the Couenant.
How often is this to be done?
Epheſ. 4.5.Once only: for they are heere charged to adminiſter Baptiſme, not Baptiſmes: And although in the Hebrues there be made mention of Baptiſmes;Heb. 6.2. yet that is not to teach that one ought to bee often baptized; but to declare the outward baptiſme of the water, and the inward of the ſpirit, which we receiue at one time.Act. 2.41. Secondly, it is ſaid the Church continued in prayer and breaking of bread, not in baptizing. Thirdly, it is a pledge of our new birth; now a man being borne but once, hath no need of this Sacrament but once.
Mat. 28.19.VVhy is it ſaid that we are baptized into the name of the father, the ſonne and the holy Ghoſt?
Mat. 28.19. Act. 11.26.Becauſe by Baptiſme wee being conſecrated to God, are ioyned to him to beare his name, as a wife beareth the name of her husband.
How is our coniunction with God wrought?
In children by the ſecret working of Gods ſpirit; in riper yeeres by faith: for being naturally after the fall cut off from God, wee are as it were ingrafted into him againe, as new plants, and incorporate; as Malchus eare once diſmembred,Luk. 22.50.51. was againe by the power of our Sauiour Chriſt ſet into his head.
VVhat is Baptiſme to this ingrafting?
A Seale and a pledge of it, wherein is grace exhibited, and not the ingrafting or incorporation it ſelfe; conſidering that we are baptized in the right onelyonly of being members of Chriſt before: though ordinarilie we are actually ingrafted by the Sacrament, not by force ſimplie of the worke done, but as it is Gods ordinance and a ſeale of his couenant.
VVhat ariſeth of our vnion with God?
Another vniting of vsus to the Church; as a yong hence ingrafted on an arme of a tree, is both one with the arme and tree it ſelfe.
What fruit ariſeth of this vnion?
A new birth, wherof we being once partakers, can neuer be depriued.
What is the outward matter in Baptiſme?
Water.
VVhat proportion is there of the viſible element with the inuiſible grace?
Firſt, the whole action of Baptiſme,Galat. 3.3. ſealeth vp vntounto vsus, our regeneration and putting on of Chriſt, which is our receiuing into the houſe of God.
What after?
The couering of the childs head with water,Rom. 6. is a ſeale that the childs ſinnes are couered. Secondly, as the water doth waſh and make cleane the body; ſo doth the accompliſhment of the law by Chriſt make vsus righteous.
VVhat pledge is there in Baptiſme of our ſanctification?
Rom. 6. …. 3. 1. Cor. 10. Matth. 3. Mark. 1.The water lying vponupon the childs head, declareth, that the old Adam in the baptized is buried with our Sauiour Chriſt, and as it were drowned with the old Pharao and the Egyptians: as the water after ſhed from the body, the body appeareth white and clean; ſo doe we appeare in newneſſe of life, from whence it is called a Sacrament of repentance.
VVhat learne you thereby?
That although ſinne riſe and rebell in vsus; yet if we bee the children of God, it ſhall bee killed by the death of our Sauiour Chriſt: and although wee bee ſluggiſh to good things, yet ſhall wee bee quickened by him.
So much of the ſacrament of Baptiſme. What is the preparation to it?
The dueties of it ariſe according to the perſons.
VVhat are they?
Firſt, the baptized: ſecondly, the companie preſent.
The baptized what are they?
Either the children of the faithfull, or conuerted to the truth.
What belongeth to the children of the faithfull?
In the action nothing but ſufferance: after the action, when they come to age, they muſt know the benefits, and fauour of God receiued in their baptiſme.
VVhat are the conuerted to the truth to performe before the action?
Acts. ….Firſt, to examine themſelues, whether they be in Chriſt, and Chriſt in them.
VVhat in and after the action?
In the action to hauehave regard to the graces offered: after it to comfort themſelues daily in the grace that God hath offered them.
VVhat are the companie preſent?
The parent, or the reſt of the Church.
VVhat is the parent to performe?
Firſt, to conſider that God hath not receiued him onelyonly, but his child; and therefore to reioyce in the louelove and fauour of God; and then to confirme himſelfe, that as God hath quickened him after his baptiſme; ſo will he his child. Secondly, to preſent the child. Thirdly, to giuegive, or to take order for the giuing, of ſome ſuch godly name, as may put the child in remembrance of ſome good duetie. Fourthly, after Baptiſm, when the child is capable, to catechiſe his child, and to bring it vp in the feare and information of the Lord.
What are the duties of the rest of the Church?
Firſt, to reioyce, and to be glad at the increaſe of Gods Church. Secondly, to giuegive attendance to the doctrine, and to pray that the child may bee quickened. Thirdly, when it commeth to age, to do ſuch duties as one member oweth to another.
So much for Baptiſme. What is the Lords Supper?
It is the ſecond Sacrament of the Goſpell: wherby is ſealed vntounto vsus our continuance with increaſe in the body of Chriſt, which is his Church.
Are there diuers graces offered vntounto vsus in Baptiſme and the Lords Supper?
No: but the ſame graces to diuers ends; in Baptiſme to the inueſting and entring of vsus into Chriſtianitie: in the Lords ſupper, to the nouriſhing and continuing of vsus in it. And therefore as vntounto the Sacrament of Baptiſme, ſo vntounto this of the Lords Supper, the Popiſh fained Sacrament of confirmation is notablie iniurious.
What things are to be conſidered in this Sacrament?
Firſt, the time, and then the things that are to bee done.
The time of the adminiſtration of this Sacrament ſeemeth not to agree with that which hath beene generally taught of the Sacraments: for this was by our Sauiour Chriſt not miniſtred on the Lords day, and it was alſo ministred at night.
Although our Sauiour Chriſt did ſo, yet hee did not bid vsus ſo to doe; but the Apoſtles example and religious practiſe herein is to be followed, which did celebrate the ſupper of the Lord vponupon the Lords day.
But yet it ſeemeth that both the example of Chriſt, and of his Apoſtles doth tie vsus to the time of the night.
Nothing leſſe: for our Sauiour did miniſter it after ſupper, for that it was to come in liew and ſtead of the Paſſeouer; and therefore was preſently after the eating of it. Secondly, that it might goe immediately before his paſſion, the better to ſhew whereunto it ſhould hauehave relation. Where alſo is another difference: our Sauiour Chriſts ſupper repreſenting his death, which followed the ſupper and was to come: our Sacrament repreſenting the death of Chriſt already ſuffered and paſt.
What cauſe had the Apoſtles to minister it after ſupper, which we hauehave not?
The Apoſtles did it in the night, becauſe it was not ſafe for the Church to meet in the day for feare of perſecution: wherefore herein the laudable cuſtome of the Church of adminiſtring it in the morning, when our wits and capacities are beſt, is to bee followed. In which reſpect alſo there is ſome difference betweene this Sacrament, and the Sacrament of Baptiſme; which may without any inconuenience be adminiſtred in the after noone.
Is there nothing to bee learned in that our Sauiour Christ and his Apostles administred it after ſupper?
Yes verily: for thereby wee learne, that wee muſt not come for our bellies, but hauehave our minds lifted vp from theſe earthly elements to our Sauiour Chriſt, repreſented by them: for men after ſupper ſet not bread and wine, but banquetting diſhes vponupon the table.
What vſe is there of this?
Firſt, to reproue ſuch profane perſons, as come for a draught of wine alone. Secondly, thoſe that reſt onelyonly on the outward elements.
So much of the time, now to the things to be done in the Lords Supper: and how ſhall wee conſider them?
Firſt, what is generally to be done of all, both Miniſter and Communicants. Secondly, what is to be done of the Miniſter.
What is generally to be done?
There muſt be a careful preparation before the action, great heed in the action, and a ioyful & thankfull cloſe and ſhutting vp of it. In the two former whereof there is great difference betweene our Sauiour Chriſt and all other Miniſters: who hauing no battell of the ſpirit with the fleſh in him, but being alwaies prepared vntounto eueryevery good worke, had no need of them, the Miniſters hauing as much neede as the people.
How are we to prepare our ſelues to this Sacrament?
We are before wee come vntounto it to examine our wiſedome and knowledge in this Sacrament, whether wee can giuegive a reaſon of the repreſentation of Chriſt in the bread and wine; and bring the reſemblance and difference of the proportion of the bread and wine, with the body and blood of Chriſt; and of the eating and drinking of the elements, with the partaking of the ſpirituall things.
What further examination is to bee vſed before wee come?
All that come to this holy Sacrament muſt examine themſelues of their faith, and repentance for their particular ſins: to bewaile them, and to iudge themſelues for them; leſt in comming otherwiſe they procure the wrath of God againſt them, and thoſe that belong vntounto them; although not in condemnation in the world to come, (which the faithfull notwithſtanding their vnworthie receiuing cannot come vntounto) yet to fearefull plagues and iudgements in this world. Whereby all not of age and ſound iudgement, are ſhut from this Sacrament, which are not alwaies from the other of Baptiſme.
How are we to behaue our ſelues in the action?
At the ſeeing of the bread and wine, wee are to call to mind the body and blood of our Sauiour Chriſt; at the bread broken before our eyes, to repreſent his paſſion and ſufferings; and ſo in the wine being powred out, to repreſent vntounto vsus his blood trickling and ſtreaming downe from all parts of him to the ground.
What is further to be done in the action?
Firſt, in that the Miniſter giueth the bread & wine, to think, that God giueth Chriſt, and Chriſt himſelfe to vsus: and as wee put our hand to take the bread and wine; ſo by faith to applie Chriſt to our ſelues: and by the eating and drinking of the bread and wine, to remember our vniting to Chriſt, and enioying of him.
Secondly, according as it is commanded, all muſt take the bread and wine into their hands: contrary to the ſuperſtition of diuers, which will either hauehave it thruſt into their mouthes, or elſe take it with their gloues: as if the hand of a Chriſtian, which God hath both made and ſanctified, were not as fit as the skin of a beaſt, which the Artificer hath tanned and ſewed.
What further did they?
They ate and dranke the bread and wine, not laying or hanging it vp, or worſhipping it, as doe the Papiſts.
It ſeemeth they hauehave the words of Christ to lead them to the worſhip of them; ſeeing he ſaith of the bread, that it is his body, and of the wine, that it is his blood; and there is nothing impoſsible vntounto God.
The words of eating and drinking, doe properly belong to the outward elements of bread and wine, and by a borrowed ſpeech do vnproperly belong to the body and blood of Chriſt; conſidering, that as the Sacrament of Baptiſme doth ſeale vntounto vsus a ſpirituall regeneration: ſo the Lords ſupper, a ſpirituall feeding. And euen as well the body and blood of Chriſt is in baptiſme giuen vsus for clothing, as they are giuen in the Lords ſupper for nouriſhment. And as for that which is alledged of the poſſibilitie of God to do all things; we anſwer, that the queſtion is here, not of the power, but of the will of God, what he will hauehave done. Beſides, that God cannot do thoſe things, in doing whereof he ſhould contradict himſelfe.2. Tim. 2. Titus 2. And therefore the Scripture feareth not (without diſhonour to God) to ſay, that he cannot lie, nor cannot denie himſelfe.
What is noted by this borrowed ſpeech?
The communion wee hauehave with our Sauiour Chriſt; of whom we are as verily partakers by a liuely faith, as of the bread and wine, by eating and drinking them.
What reaſon was there to mooue our Sauiour Christ to vſe this borrowed ſpeech, in this ſo great a mysterie?
Not onelyonly the vſe and cuſtome of the old Teſtament, before mentioned, but for that the ſelfe ſame manner of ſpeech is vſed in the new Teſtament, of Baptiſme, called the new birth, and waſhing of ſins, whereof it is onelyonly a ſeale: So that vnleſſe the Lord would hauehave departed from that wiſdome of the Spirit of God accuſtomablie receiued; he muſt needs here alſo tread in the ſame ſteps of borrowed figuratiue ſpeeches.
Howbeit, it may ſeeme that to hauehave vſed a more proper ſpeech, would hauehave bin more meet for him, being neere vntounto his death, and more conuenient for their vnderstanding.
He did after his laſt Supper vſe as figuratiue ſpeeches as this, in the 14. and 16. of Iohn, and that without the danger of darkenes of ſpeech (there being oftentimes more light in a borrowed, then in a proper ſpeech.) And they muſt needs yeeld a trope, when he ſaith, that the cup is the new Teſtament.
It maketh further for the reall preſence, that our Sauiour Christ ſaith in his Supper, that his body was then broken, and not that it ſhould bee broken after.
That is alſo vſuall to the Scripture, for further certaintie, to ſpeake of things to come, as of them that are preſent.
Seeing we are entred vponupon this matter, what reaſon can you gather from this institution, to ouerthrow the carnall preſence of Christ in the Sacrament?
If the bread were Chriſt, &c. then there ſhould be two Chriſts, one that giueth, another that is giuen; for our Sauiour Chriſt gaue the bread, &c. Againe, if the bread bee the very body of Chriſt, then there is no ſigne of the thing ſignified, and therefore no Sacrament. Where their miſerable ſhift, that the whiteneſſe is the ſeale and ſigne, is not worthie the anſwer.
What is to be done after the action?
To bee comforted in heart in the fauour of God towards vsus; from whence we ſhould be readie with a feeling ioy to ſing a Pſalme vntounto the Lord and to feele a further deading of the old man, and ſtrength of the new man; to walke more ſtrongly and ſteadilie in the waies of God, all the daies of our life. For it is a Sacrament not of our in corporation as Baptiſme, but of our growth; which albeit one cannot alwaies diſcerne immediately after the action yet betweene that and the next communion, it may be eaſily eſpied in our ſeruice towards God and men.
Hitherto of the things that are generall. Now let vsus conſider of thoſe which the minister doth?
They are either things that he doth
1. With the Communicants, but yet as chiefe in the action.
2. Alone.
What doth the miniſter with the Communicants as chiefe in the action?
He doth conſecrate the Bread and Wine.
Wherefore did the Lord make choice of thoſe creatures?
Pſalm. 104.Becauſe meaning to ſet foorth our ſpirituall nouriſhing by them, they are of al the means of our nouriſhment the chiefeſt.
Why did hee not content himſelfe with one of theſe onelyonly?
Hee tooke both, that hee might hereby ſhew how plentiful and aſſured redemption we hauehave in Chriſt, whom theſe doe repreſent. Wherefore it is no maruell, although the Papiſts in the robberie of the cup, doe anſwerably teach our ſaluation to bee neither wholly in Chriſt nor aſſuredly.
What bread vſed our Sauiour Christ?
Ordinarie bread, ſuch as was vſed at the common table at that time: it was indeed vnleauened bread; but it was ſo, becauſe no other was then lawfull.
What did they to bleſſe and conſecrate them?
That alone which the Euangeliſt ſet downe.
What was that?
Firſt, hee declared the doctrine of the myſtery of the Sacrament vntounto his Apoſtles, which receiued it: by teaching the truth of that which theſe outward things did ſignifie.
Secondly, he thanked his heauenly Father for that he had ſo loued the world, that he gaue him, which was his onelyonly Sonne to die for it; through the breaking of his moſt holy bodie, and ſhedding his moſt precious blood. Alſo he gaue him thanks, for that he had ordained theſe outward Elements, to ſeale our ſpirituall nouriſhment in Chriſt.
Thirdly, by a trope of the chiefe point of prayer, (which is thankſgiuing) for the whole, the Euangeliſt giueth to vnderſtand; that our Sauiour Chriſt ſued to God his heauenly Father, that his death, in it ſelfe ſufficient to ſaue, might by the working of his holy ſpirit, be effectuall to the elect. And that thoſe outward ſignes of Bread and Wine, might through the operation of his holy ſpirit, bee effectuall to the purpoſes they were ordained vntounto.
How ſhall it be known that he gaue thanks, and prayed for theſe things, ſeeing there is no mention of theſe things in the Euangelists?
The very matter it ſelfe that is handled,Mat. 14. & 15. Iohn 6. doth guide vsus to the knowledge of theſe things. Secondly, the like manner of ſpeech in other places of Scripture, where there being no mention what words he vſed; yet muſt needs bee granted that he gaue thanks, and praied, proportionably to the prayer and thanks here vſed. For taking the barlely loaues and fiſhes, and giuing thanks; what can be vnderſtood, but that he giuing thanks to God, that had giuen thoſe creatures for the bodily nouriſhment, prayed that hee would bleſſe them, and make them effectuall to that end? And as it is not lawfull, to eate and drinke the common meat and drink without ſuch praier and thankſgiuing; ſo is it not lawfull to communicate theſe Elements without thankſgiuing and prayer.
Hitherto of the thing wherein the minister is chiefe.
What doth he alone?
Firſt, hee taketh the bread and breaketh it: likewiſe powreth out the wine, and telleth what they repreſent.
What doth it ſignifie?
It ſetteth forth, that Chriſt himſelfe of his owne accord offered his body to be broken, and blood to be ſhed: and that as the bread nouriſheth not, if it remaine whole and vnbroken; ſo there is no life for vsus in Chriſt, but in as much as he died.
Why doth hee call the cup, the cup of the new Teſtament?
Becauſe it is a ſeale of the promiſe of God touching our ſaluation in Chriſt, which being in old time vnderunder the Law ſhadowed by the ſhedding of the blood of beaſts, is now after a new maner accompliſhed in the blood of Chriſt himſelfe.