h Matt. 26 26 27 vsing them so himselfe i Lu. 32.19 1 Cor. 11.24 25 but commanding his Church to doe so also and k Mat. 26.26 This is my body Mat. 26.28 this is my bloud promising vnto vs his gracious and effectuall presence in the vse of these elements according to his ordinance Q. How doe the Minister of the Word of God and the congregation consecrate these elements and sacramentall actions A. First l 1 Tim. 4 4 5 by declaring the institution of this sacramēt and how Christ did consecrate put apart these elements actions to this end vse and vsing them according to this his institution Secondly by m 1 Tim. 4 4. according to Christs example Mat. 26.27 Mar. 14 23 Lu. 22.19 1 Co. 11.24 giuing publike thanks vnto God both for the worke of our redemption by the bloud of his Sonne and also for making it knowne offering assuring it vnto vs not only by his word but most plainely and sensibly by this Sacrament Thirdly n 1 Ti. 4.5 by earnest praier vnto the Lord that hee would be present with blesse this his owne ordinance making it effectuall to those ends that himself appointed it for Q. We may receiue the Sacrament from none but from the minister of the word But why do you mention the Minister of Christ when you speake of the consecrating of this Sacrament Is it any matter who doth consecrate it or deliuer it or at whose hands wee doe receiue it A. Yes verily for first as it is not lawfull for any person without commission and authority from the King So when it was told Iohn that Christ baptized he answered none could do it without authority giuen him from heauē Ioh. 3.26 27. to vse and apply the Kings seale to conuey any assurance in worldly matters It is a hainous sin for any hauing no calling and commission thereunto frō Christ to take vpon him to administer this sacrament o Ro. 4.11 being the publike seale of the King of Kings of the common-wealth of Israel Secondly God p 1 Chr. 13 10.11 15 12 13 2 Chro. 26 16-20 hath bin wont seuerely to punish such as haue taken vpon them to deliuer his Sacraments without his calling commission and q 2 Chro 13.9.12.15 hath also beene much offended with the people amongst whom this fault hath bin committed Q. How may this appeare that onely Ministers and Preachers of the Word of God haue a calling and authority from Christ to administer this Sacrament A. First because we find r Gen. 6.14 compared with 2 Pet. 2.5 Ge. 17.23 compared with Gen. 20.7 Deu. 33 10 2 Chro. 35 3 6 Mar. 1.4 Mat. 28.29 that all the sacraments which God hath at any time instituted in his Church haue beene committed by him vnto such as were Ministers and Preachers of the Word that by them they might bee deliuered vnto the Church Insomuch as wee read the people of God ſ 2 Chr. 30 3. 5 3-6 Ez. 6.19 20 could not celebrate the Passeouer till such time as the Priests Leuits who were appointed of God both to teach the people and to sacrifice and minister the other sacramēts were sanctified and prepared vnto that seruice Secondly only the Ministers and Preachers of the Word are by reason of their special office function t 1 Cor. 4 1.2 called in the scriptures the Lords stewards and disposers of his mysteries vnto his Church Thirdly they onely are said u 2 Cor. 5 20 Exod. 4.16 to represent the Lord to beare his person and to be in his stead vnto vs in the matters of his worship as the Magistrate doth in the ciuil gouernment and affaires of this life and so are both his mouth vnto vs to deliuer vs his word and his hand vnto vs to deliuer vs his sacraments And x Ioh. 4.1.1 Ephe. 2.17 Lu. 10.16 that which is done by thē in these matters according to his Word is said to bee done by the Lord himselfe because y Matt. 28 20 hee hath promised to bee present with them and to worke with them ratifying from heauen his owne ordinance in their Ministry Q. Doth then the worthinesse and efficacy of the Sacrament depend vpon the goodnesse of the Minister that deliuereth vnto vs A. No but it dependeth wholly vpon the ordinance of God and vpon the truth and power of Christ that did institute it Yet must it needes make much for the securitie and comfort of a Christian to receiue it from such a one as hee knoweth hath authoritie and commission from Christ to deliuer it vnto him How farre forth it is needfull that the Word bee preached at all times when the Sacrament is to be administred Q. As you haue shewed the necessity of a Minister and Preacher of the Word in the administration of this Sacrament so tell me whether it bee needfull that the Word should bee alwayes preached at the same time when this Sacrament is to be administred A. Yes verily for thogh to them that haue already beleeued through the preaching of the Gospell it may be a true sacrament seale of Gods couenant though the Word bee not preached immediately before it being administred by a true Minister of God yet is the ordinance of God in som degree transgressed and the comfort that Gods people should receiue by this sacrament greatly hindred if at any time the sacrament be administred and that duty neglected Q. How may that bee proued A. First z Mar. 1.4 Acts 19.4 10 37 Acts 8.12 35 37 38 10 34 47 16.14 15 32 33 2 41 Acts 2.42 20 7 because wee finde that it hath alwayes been the practise of Gods Church commended to vs in the holy scriptures to haue the Word preached at all times when they haue been assembled to receiue the sacraments of the new Testament Secondly seeing the sacrament can neuer doe vs good til we haue attained vnto a true faith which ordinarily is wrought by preaching it must needes be most fit and profitable that whensoeuer the people of God are to receiue this seale of the couenant of grace they may haue the couenant it self whervpon the force and efficacy of the seale dependeth published opened and applyed vnto them considering the great need wee all stand in at that time especially to haue our faith quickned and stirred vp in vs and that no means can be so effectual to quicken it as that whereby it was first begotten Q. The elements being consecrated are not changed in their substance but in their vse onely After that the bread and wine haue bin thus consecrated by the Minister of Christ are they not then by vertue of this consecration changed from that which they were before A. Yes but they are changed only in their vse not in their nature because heere they are not vsed to that end that other
the Lord in this Sacrament hath prouided for vs. Q How may the conscience of a man be perswaded of the necessity of this Sacrament 1 Of the necessity of this Sacrament A. By considering that this is a part of Gods q 1 Cor. 11.24.25 worship which was ordained by Christ himselfe euen r in the same night that he was betrayed and that hee did not onely ordaine it and first administer it himselfe but also gaue commandement to his disciples who did represent the whole Church of which they were to be the master-builders to take to eat and drinke it yea to doe that oft which was done in the first institution thereof in remembrance of him So that though there were no benefit or comfort to bee found in it yet were wee bound in obedience to this ordinance and commandement of Christ to come vnto it 2. Of the benefits receiued thereby For therby 1. We make solemne profession of our faith Q. But seeing you haue said that the consideration of the benefits that are to be receiued by it is another reason wherby we should be moued to desire it tell mee what benefits are those which a Christian may receiue by this Sacrament A. First whereas euery Christian is bound not onely to beleeue a Esa 44.5 Ps 40.9 10 Mat. 10.32 Iohn 12 42 44 Ro. 10.10 but also to take all good occasions of professing openly his Faith and Religion as being glad to weare the liuery and badge of his heauenly Lord master b Ex. 13 9 Gen. 17 11 1 Cor. 10 16 21 For this cause Ezekia so earnestly exhorts all Gods people to come to the Passeouer 2 Chr. 30.1 5 calles this a turning to the Lord and renewing their couenant with him 2 Chr. 30.6 8. For this cause it is said they kept it vnto the Lord 2 Chr. 30 1 35 1. This one cause why Christ receiued the Sacraments Matt 13 15 Mar. 14 12. Secondly we binde our selues to continue in the faith the receiuing of the Sacrament is one speciall meanes ordained of God whereby wee are to make publike profession that we are true beleeuers and seruants of God Secondly whereas euery Christian out of the sense and experience hee hath of his owne pronenesse to apostasie c Deut 29.10 12.2 Chr. 15 12 14. Neh. 9 38 10 28 29. Ps 119 106. should by all good meanes binde himselfe to continue in the faith and obedience of Christ d Exo. 13 9. Mat. 28 19. Gal. 5 3. 1 Cor. 10 2. the receiuing of this Sacrament is ordained of God to be as a solemne seale vow wherby we binde our selues as strongly as by an oath to continue in the faith and obedience of Christ and vnitie of his Church 3 We receiue confirmation increase of faith Thirdly whereas euery Christian e 1 Cor. 16 13 1 Thes 5 19.20 2 Pet. 3.18 is bound to vse all good meanes whereby his faith may be quickned confirmed increased in him the receiuing of this Sacrament is a principall meanes that God hath ordained for the reuiuing strengthning and increasing of our faith Q. How may that appeare A. Because a singular promise of grace and part of that couenant which God hath made with vs in Christ is in a most comfortable manner taught and applied and confirmed to vs by this Sacrament Q. What is that promise of grace which is thus taught applied and confirmed to vs by this Sacrament A. As by Baptisme It assureth vs that thorow the merit of Christ wee shall perseuere in the state of grace wee were taught and assured that through the merit of Christs passion and of it only wee were first receiued into Gods couenant and fauour vnited to him and his Church and so obtained remission of all our sins and the grace of regeneration so by this Sacrament wee are taught and assured that through the merit of Christs passion and of it onely we are and shal be kept in this blessed estate nourished and confirmed in it reuiued and cōforted in all tentations Q. Declare this more particularly and fully first tell me why it was necessary that we shold not only haue a Sacrament of our first entrance into Gods fauor and of our regeneration but also another Sacrament of our nourishment perseuerance in the state of grace A. First f 1 Pet. 1.23 1 Iohn 3.9 thogh the graces cōfirmed by baptisme can neuer totally bee lost g Psal 51.10.12 1 The. 5 19 Reu. 3.2 yet through our natural corruption and daily tentations the assurance strength and feeling of them will decay vnlesse they be nourished Secondly the only thing that causeth vs to perseuere in faith obedience and giueth vs strength comfort against all tentations h Gal. 6. 1 Iohn 5.4 is the remembrāce and faith wee haue in the merit of Christs passion whereby i Heb. 7.25 12.24 he maketh continuall intercession vnto his Father for vs which it was needfull we should be taught and assured of by this Sacrament Q. What meanes and helps haue wee in this Sacrament to teach apply confirme to vs this promise of grace in so comfortable a manner as you haue said A. First Christ and his passion and this nourishment and grace of perseuerance which we receiue by the merit thereof are most cleerely and sensibly represented to vs in this Sacrament Secondly Christ this benefit merit of his passion is more particularly offered and applied to vs in this Sacrament then in any other meanes Thirdly Christ and this benefit of his passion is by this Sacrament exhibited giuen and confirmed to vs most fully and effectually Fourthly the communion that we haue with the true Church of Christ and the mutual loue that shold be in all Christians one toward another is more cleerely and full represented and confirmed to vs by this Sacrament then by any other meanes By representing to vs most sensibly and cleerely Christ and his passion the nourishment we receiue thereby Q. How may Christ bee said to bee so cleerely and sensibly represented to vs in this Sacrament A. First k Lu. 22.19 1 Cor 11 24 25 this is one end that this Sacrament was ordained for to put vs in remembrance of Christ Secondly by earthly creatures and outward actions ordained by God whereof all our senses can iudge and discerne and by that fit and neere proportion that is between them and that which is represented by them the Lord doth in this Sacrament teach Christ vnto vs by all our senses l See how profitable and necessary such sensible and visible instructions ordained of God haue euer beene esteemed Gen. 9.13 Esa 7.11 Ier. 19.10 11 Acts 12.11 Iohn 3.12 Rom. 4.11 consequently more plainly and familiarly them by the word alone Q. But why did you say that in this Sacrament the passion of Christ is so cleerely and sensibly represented vnto
table tell mee now what that repentance is without which you said no man can receiue worthily A. No man can com worthily vnto this Sacrament vnlesse he haue first vnfainedly repented that is g Pr. 28.13 Esa 55.5.6 Iona. 3.10 both cast off al his known sins vpō h 1 co 7.10 a hearty sorrow that he offended God by them and an i Eze. 18 31 Rom. 12.9 vnfained detestation hee beareth to them and k 2 cor 11.7 Psal 18.23 also fully purposed and resolued with himselfe neuer to returne to them againe Reasons of this doctrine Q. How may it appeare that none can bee worthy or fit to come to the Lords table till he haue thus repented A. First because we find that vnder the Law none might be admitted to the Passeouer that had l Ezr. 6.21 not separated themselues from the filthinesse of the heathen m Nu. 9.6 2 Chr. 23 19. 35.15 Ioh. 11.55 clensed thēselues from all legall pollutions Secondly because n Hag. 2 13.14 Tit. 1.15 Heb. 10.22 the conscience defiled with any knowne sin corrupteth all the holy things of God vnto vs. Thirdly because o Mar. 1.15 Mat 21.32 Acts 3.26 5 31. it is not possible that any man should haue a true liuely faith assurance of the forgiuenesse of his sinnes that hath not thus vnfainedly repented Q. The vse of the doctrin What vse is to be made of this doctrine concerning the necessity of repentance A. To perswade euery man to labour and take paines with his own hart both to finde out know his speciall sinnes and to bring his heart to this vnfained repentance for thē especially at that time when hee prepareth himselfe to come to the Lords table Because as without this repentance it is not possible that we shold come worthily vnto it so it will make whatsoeuer seruice we doe vnto God p Iam. 4.8 Gē 35.2.5 Iud. 10.16 1 Sa. 7.3.4 Iona. 3.8 10 far more acceptable vnto him and fruitfull to our selues when before such time as we draw neere vnto God therein we do first out of that child-like fear and loue wee beare vnto him cast away such sinnes as we know by our selues Motiues to repentance Q. What principall points are there in Gods Word by the meditation whereof our senselesse and profane hearts may be moued vnto this repentance A. It will bee profitable for vs to consider of these points following First that for the transgressing of Gods cōmandement euen in a small thing not only q Rom. 5 14 19 our first parents and all the race of mankind were depriued of eternall happinesse and of all grace to do well and became subiect to euerlasting damnation in the life to come and infinite miseries in this life and vnto such a corruption of nature as whereby they are made prone to all manner of sinne but r 2 Pet. 2.4 also an infinite number of Angels the excellentest creatures that euer God made did not only lose their happines but became the most miserable and accursed creatures of all the rest Secondly ſ Ro. 1.18 1 Cor. 10 5-15 2 Pet. 2.6 the fearefull plagues that for sin God hath brought both vpon sundry persons parts of the world in old time and t Psa 7.11 Zeph. 3.5 Ephes 5.6 doth still euery day and also u 2 Pet. 2.5 vppon the whole world in the general floud vpon x Rom. 11 21 22 1 The. 2 16 the Iewes whom of al other people he once loued best vpon y 2 Sam. 12 10-12 Psa 51.8 Iob 13.26 many of his most deare children which all are * 1 Cor. 10 11 recorded in the Word executed in our sight and hearing for vs to consider and profit by Thirdly the z Zach. 12 10 Esa 53.3.5 Mat. 26.37 38 Luke 22 43.44 Mat. 27.46 Heb. 5.7 vnspeakable and infinite torments which the Son of God in his passion indured for vs as wel in his soule as in his body a 1 Pet. 1.18.19 Gal. 3.13 1 Iohn 1.7 without which we could neuer haue been redeemed frō the least of all our sins nor from the intolerable wrath of God due to vs for the same Q. Newnes of life necessary to the worthy receiuing of this Sacrament What mean you by that newnes of life which you said was the 5. grace that is required of them that wold come worthily to this Sacrament A. No man can be fit to receiue this Sacramēt that doth not vnfainedly loue the Lord his holy word and that is not onely willing but able also in some measure to obey him in all things being fruitfull in all good works especially in the duties of his speciall calling Q. Reasons why it is necessary How may it appeare that there is such necessity of this newnes of life which you haue spoken of A. First because we find that vnder the Law none might bee admitted vnto the Passeouer b Ex. 12.48 vnlesse he were not only circumcised himself but did circumcise also the males that did belong vnto him Secondly because no man is within the couenant of grace and consequently this sacramēt which is the seale therof can belong to none but c Ier. 31.31 Eze. 36.26 27 such only as to whom God hath giuen a new hart and a new spirit in whose hearts he hath written his Law put his spirit within thē to cause them to walke in his statutes and to keepe his iudgements and do them Thirdly because no man can say he hath a true faith without which as wee haue heard before this Sacramēt can do vs no good vnles he feele it d Gal. 5.6 working in him by loue e Luk. 1.6 Act. 24.16 a consci-of al Gods holy commandements not only a desire but f Mar. 1.10 2 Tim. 1.7 2 Cor. 5.17 some ability also and strength to do his wil g Psa 1.3 especially in the duties of his speciall calling Q. The vse of the doctrin concerning the necessity of newnesse of life What vse is to be made of this doctrine concerning the necessity of newnes of life in thē that would come worthily to this Sacrament A. To shew that the desire that most men haue to this Sacrament as also their knowledge faith repentance is counterfait hypocritical consequently their comming to this Sacrament dangerous and damnable because that howsoeuer they professe these things yet are they altogether void of the practise of piety righteousnes and performe not any duty constantly holily either vnto God in the exercises of his religion publike or priuate or vnto man in the particular duties of their calling or in the generall duties of iustice and mercy Charity necessary to the worthy receiuing of this Sacrament Q. What is that charity which is the sixt last of al those graces which you said were necessary
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 haue 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 euery 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 vs 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 vs 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 haue 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 vpon 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 vnto 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 haue 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 vnto 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 CHAP. VII Of the things signified by the Signes aforesaid HItherto of the outward signes in this Sacrament The mysteries contained in and vnder these signes and expressed by thm are the greatest that can be imagined The breaking of the bread signifieth the breaking of Christs body that is all the vnspeakable torments that hee suffered in his humane nature for our sins which were greater then if his liuing Body had been rent and torne into a thousand pieces and all his bones broken and beaten to powder The eating of this bread and drinking this wine signifieth that speciall benefit which the Receiuer of this Sacrament shall reap by the death and sufferings of Christ if by a liuely faith he apply vnto himself the merits thereof This Bread saith our Sauiour according to the Apostles relation is my body which was broken for you And this Cup is the New Testament in my bloud vers 24.25 or is my bloud in the New Testament that was shed for many for the remission of their sinnes as it is more plainely related by the Euangelist Matthew And therfore our Sauiour bids them Take eate the one and drinke the other As though he should haue said This bread so broken as you see shall bee a signe token vnto you vnto al others that beleeue in my Name of that which I haue done and suffered in my flesh for you This wine more especially shal be a signe euen of that blood which hanging vpon the Crosse I shed to purchase the pardon and remission of your sinnes which is not such bloud as was offered in the old Testament viz. The bloud of Oxen Goates and Sheepe but is in very deed the bloud of God and man whereby the New Testament is sealed ratified which offereth saluation to all them who shall repent and beleeue in mee and rely vpon the merits of this my bloudy passion Therefore take and eate this mystical bread and drinke this wine and let them be as seales and pledges vnto you vnto all others who shal worthily receiue the same That as verily as w th your bodily mouthes you eate this bread and drinke this wine and are comforted and refreshed by them so verily shall your soules taste of and by the mouth of Faith feed vpon and be refreshed with my Body and Bloud yea in and by the eating
11 24 the sacramentall actions to bee performed by the Minister as neer as conueniently they may be but once for all that receiue together Q. How may it appeare that the Lord hath ordained this Sacrament should bee administred publikely and not in priuate A. First t Gen. 17.26 27 Luk. 1.59 2 Chro. 30 3.5.13 35.18 Matth. 3 5 6 13 Luke 3.21 Acts 2.42 20.7 1 Cor. 11 18 20 it hath bin the practise of Gods Church commended in the Word to celebrate the sacramēts in solemne assemblies Secondly u Exod. 12 6 47 Deu. 12.5.9 Leu. 17.34 the Lord hath cōmanded his Sacraments should bee so celebrated x 1 Cor. 11 22 33 34 not otherwise Thirdly the Sacraments are y Ro. 4.11 seales of the couenant of grace which is not appropriated to any few but z Prou. 8 23. 9 3 Mar. 16.15 Acts 2.39 1 Iohn 2.2 Mat. 26.28 is offered in common to the whole Church and a 1 Cor. 12.13 Ga. 3.27.28 Ephes 4.5 Iude 3 wherein all how farre soeuer they differ one from another in worldly respects haue equall interest and therefore as they doe concerne the publike priuiledges of all they must needs be actions of a publike nature should be publikely administred Fourthly in the vse of the Sacraments wee b Ge. 17.11 Exo. 13.9 make profession of our faith c Ex. 12.14 1 Co. 11.26 celebrate with praise and thanksgiuing the remembrance of the great benefit of our redemptiō both which duties are then performed d Ps 22.22 40.9 10 149.1 in most acceptable manner vnto God when they are done in the most publike and solemne assemblies of his people Fiftly the dignity reuerence due to the Sacrament * As 2 Sā 6.1 2 15 requireth that they shold be administred publikely in the assembly of all Gods people and with the prayers of all Lastly it may appeare that in this sacramēt the Lord requireth this solemnity more then in any other he hath giuen at any time to his Church 1. because in it hee hath instituted such elements as might bee common to the whole Church 2. and e Matt. 26 26 27 Luk. 22.19 1 Cor. 11.24 25 brake the bread and poured forth the wine but once in the sight of all 3. and spake the wordes of institution but once to them all together 4. and ordained it to this end among others to testifie and confirm the mutuall loue that should bee in all the faithfull one towards another Q. Do you then condemne all such as being vnable to come to the congregation do desire this sacramēt to be administred to thē in priuate A. No but First all Christians are to be taught that they may not put off the receiuing of this sacrament till their sicknesse but receiue it when they may with the rest of Gods people in the publike congregation that it is their ignorance and infirmitie to desire it in priuate Secondly if at any time vpon extraordinary occasion the sacrament be administred in a priuate house yet ought a sufficient company of the faithfull to bee present and to communicate in it and that not without the ministery and preaching of the Word Q. Reasons against priuate Communions How are Christians to be disswaded from the desire of the Sacraments in priuate A. First by the consideration of that I haue alreadie said to proue that it is the will of God the sacrament should bee administred in the publike assemblies Secondly because asthey shall swerue therein from the example of the best instructed and reformed Churches and Christians so they shall fashion themselues to such as are ignorant popish and profane with whom these priuate communions euer haue beene and still are most in vse Thirdly because theyshall not heereby depriue themselues of the comfort and benefit of the sacrament in their sickenes or in the houre of their death if they doe not receiue it at that time seeing the efficacie and fruit of this sacrament which they receiued so oft as they might in the publike congregation when they were in health is not to be restrained to the time of receiuing but extends it selfe to the whole time of their life afterward Lastly because it is f 1 Sam. 4 3 10 2 Sa. 25.25 folly and superstition to giue that honour or ascribe that necessitie to the sacrament as to thinke it can doe vs good being receiued or vsed otherwise then according to Gods ordinance wheras on g Ez. 11.16 Psal 141.2 the other side we are to assure our selues that the Lord both can and will helpe comfort vs without the outward meanes when wee cannot haue them in such sort as he hath ordained but are depriued of them not by our owne negligence but by the hand of God Q. The benefits aforesaid not to be receiued by any vse of bread wine but only in this Sacrament As you haue shewed at large how our communion with Christ and his church is both represented and confirmed to vs by the bread wine the breaking and pouring forth the giuing and receiuing of the same in this Sacrament so tell mee now whether all bread and wine that is broken and poured forth giuen and receiued may not aswell serue to represent and confirme these things vnto vs as these elements and actions that are vsed in this Sacrament A. No for the bread wine by nature serue only for the nourishment and comfort of the body neither are they at all effectuall to yeeld this strength or comfort to the soule being vsed any where else but only in this Sacramēt For here onely they are consecrated and how that is done Q. How are these elements actions in the Sacrament made more effectuall to represent and confirme these spiritual heauenly things then the same elements and actions vsed any where else A. By being consecrated put apart frō that vse they serued to by nature vnto this holy and spiritual vse Q. How are the elements actions in this sacrament thus consecrated and put apart from that vse they serued to by nature vnto this holy and spirituall vse A. Partly f Mat. 26.26 Mar. 14.22 1 Cor. 10 16 by that which Christ himselfe did in the first institution of this Sacrament partly by that which the Minister of the Word of God and the congregation doe whensoeuer this Sacrament is administred according to the institution of Christ Q. How did Christ himselfe consecrate these elements and actions vnto this holy and spirituall vse A. First by g Matt. 26 26.27 Luk. 22.19 1 Cor. 11.24 the thanksgiuing Prayer he made vnto his Father at that time when he first instituted this sacrament whereby it is said hee blessed these elements that is obtained a speciall blessing from God vpon them Secondly by instituting ordaining these elemēts and actions in this Sacrament to serue vnto this end not only