Aphorisms of Christian Religion, Chapter 26
CHAP. XXVI. Of the Lordes Supper.
I. APHORISME.
THe Supper of the Lord, is the ſecond Sacrament of the aMat. 26.28 Mar. 14.24. Luke. 22.20. 1. Cor. 11.25new Teſtament or couenant of grace, wherein by the bMat. 26.26 Mar. 14 22. Luke. 22.19. 1. Cor. 11.24breaking of bread and powring of the wine into to the cup, the paſſion & ſhedding of the bloud of Chriſt, is figured, repreſented, & as it were ſet before our eyes, and next by giuing, taking, eating and drinking of theſe elementes, the cMat. 26.28promiſe of the dIohn. 6.51.53.54.58.remiſſion of ſinnes, and life euerlaſting (purchaſed by the paſſion of Chriſt, and by his bloud ſhed, & in a word, by that his precious death) & the promiſe of their cōmunion e1. Cor. 10.16.17. and c. 12. verſ 13.as members with their head Chriſt Ieſus, is ſealed to all the beleeuing & worthy receiuers; wherby it cōmeth to paſſe, that the faithful ſweetly reſt in the fauor of God, obtained for them by his ſons death: and ſo feed with f1. Cor. 3.7.8him ſpiritually, and dayly grow vp in a holy communiō with Chriſt.
II.
And that the holy Supper is a Sacramēt of the new couenant, it may appeare by the very words of the inſtitution, which the Lord pronounced of the cup ſaying, This cup is the new Teſtament or couenant in my bloud, that is, a Sacrament of the new couenant.
III.
We call the Lordes Supper, the ſecond Sacrament of the new Teſtament, in reſpect of Baptiſme which is the firſt. For like as in the old Teſtament, there were two principall Sacramēts, Circumciſiō & the Paſſeouer, ſo there are two in the new, Baptiſme, and the Lordes Supper, which directly anſwer them & ſucceede in their places. And as none was admitted to the Paſſeouer, but the aExo. 12.48Circumciſed: ſo none muſt be receiued to the Supper, but the Baptized.
IIII.
The commandement of Chriſt contained in the inſtitution, is in theſe wordes: Take ye, and eate ye: Take ye, and drinke ye, and do this in remembrance of me.
V.
Againe, it is manifeſt by the wordes of the inſtitution, that Chriſt vſed bread and wine in this Sacrament.
VI.
In the breaking of bread in the Lordes Supper, we follow both the Lordes aMat. 26.26. Mar. 14.22. Luke. 22.19. 1. Cor. 11.24.cō maundement, and his bIbid.example: for the Lord did not onelyonly breake the bread, and ſo by breaking it, did conſecrate the ſame a Sacrament of his body, but alſo commā ded this bread ſo bleſſed & ſo broken, to be receiued, and eaten, as the liuely ſymbole and Sacrament of his precious body broken, that is, crucified for vsus. And the c1. Cor. 11.23.Apoſtle ſaith, that he receiued of the Lord which he deliuered to the Corinthians concerning the adminiſtration of this Sacrament: and this d1. Cor. 10.16breaking of bread he both commaunded & commended vntounto them. To be ſhort then, the breaking of bread, is an eſſentiall ceremonie in the Lordes Supper: for that this is the principall end thereof to repreſent, ſeale and ſet before vsus the paſſion and breaking ofe1. Cor. 11.24. the body of Chriſt. The ſame reaſon is of the powring forth of the wine, if we cōpare it with the ſhedding of the bloud of Chriſt.
VII.
The paſſion of Chriſt is ſet before vsus in this Sacrament in a liuely manner, as by aGal. 3.1.preaching of the Goſpell.
VIII.
We receiue Ieſus Chriſt and his holy ſpirite moſt comfortably by the word: for it is Gods holy ordinance and inſtrument to cōuay his graces into our minds, harts, and conſciences, and that mighty power to confer and giuegive vsus the ſpirite of grace, the ſpirite of faith, the ſpirite of adoption, the ſpirit of ſanctificatiō, of wiſedome. &c.
IX.
But there is difference betweene the participation of Chriſt by the one and by the other, for the Lord firſt by his word confers grace, but grace and faith once giuen, are ſtrengthned and increaſe dayly by the Sacraments.
X.
Againe, the Lord by the word, workes onelyonly by one ſenſe in vsus, namely the ſenſe of hearing, whereby comes knowledge & ſo faith. Rom. 10.14.15. And this ſenſe in deede is now ſince the corruption of our nature, the ſenſe of learning and vnderſtanding, and ſo the principall to breed & beget faith in vsus: but before the fall of Adam the ſight (I take it) was the principall ſenſe to receiue and learne wiſedome and vnderſtanding in the vewe and conſideratiō of the workes of God.See Bradfords Sermō of the Supper. The Lord therfore in the Sacrament, hath reſpect to the ſight and all other ſenſes: for in and by the Sacrament the ſoule doth not onelyonly heare Chriſt (as in the word) but alſo ſee Chriſt, touch Chriſt, ſmell & taſt, and ſo feed vpō Chriſt and all his benefites.
XI.
The principall parts of this Sacrament are, to ſeale and ratifie that promiſe of Chriſt, wherin he aſſureth vsus that his fleſh is aIohn 6.55.meate indeed, and his bloud is drinke indeede, to feed vsus vntounto life euerlaſting: and in that he ſaith he is the bIbid. v. 51.bread of life, whereof who ſo eateth ſhall liue for euer: it is ordained (I ſay) to ſeale that promiſe, and to this effect to ſend vsus vntounto the croſſe of Chriſt, where that promiſe was performed and fulfilled in eueryevery reſpect. For the fleſh of Chriſt was made vntounto vsus the bread of life, or that meate which quickeneth vsus, in that it was cIbid.crucified for vsus.
XII.
This meate we can not eate, but by aIohn 6.35.faith, and this drinke we can not bIbidem.drinke but by faith.
XIII.
Againe, to eate the fleſh of Chriſt by faith, and to drinke his bloud by faith, is to receiue by faith the promiſe of God, which teſtifieth that the fleſh of Chriſt, was crucified for vsus, & that his bloud was ſhed for vsus, that is, for the remiſſion of our ſinnes.
XIIII.
The fruite which followeth this ſpirituall meate and drinke, is a ſpirituall aIohn. 6.57. 1. Cor. 5.8.ioy in God, and the increaſe of our b1. Cor. 10.17.communion with Chriſt: for this dependeth vponupon the confirmation of our faith.
XV.
Againe, it is very manifeſt that the body of Chriſt, is not eatē with the 1Tranſubſtantiation.mouth, and that his body is not contained 2Conſubſtantiation.in the bread of the holy Supper, for that aAct. 3.21.heauē muſt containe him vntounto the day of iudgement. Neither may we ſay that the body of Chriſt is eueryevery where, that it may be in heauen at one and the ſelfe ſame time, & here on earth alſo in the bread of the Lordes Supper, for it euer retaines that propertie of a mans body, which is to be finite, for Chriſt was made like vntounto vsus in all bHeb. 2.17.things, cHeb. 4.15.ſinne onelyonly excepted.
XVI.
Againe, if the body of Chriſt, and the bloud of Chriſt, were cōtained vnderunder the formes of bread and wine: the one part muſt be neceſſarily ſeuered from the other, and ſo Chriſt muſt dye againe: But Chriſt dyeth aRom. 6.9.no more.
XVII.
Now that the bread of the Lords Supper, is not tranſubſtantiated into the body of Chriſt, but that the ſubſtaunce of the bread remaineth after the wordes of conſecration, it may appeare, for that Chriſt would teach by this bread, as by a verie apt ſimilitude, that his fleſh is aIohn. 6.55.ſpirituall meate: therefore it muſt neceſſarily be very bread, that we may aſſuredly conclude, that our ſoules are as truly fed with Chriſt crucified for vsus, as our bodies are truly fed with that bread, which there is broken for vsus, and giuen vsus. Againe, Chriſt commanded all the faithfull to eate of one b1. Cor. 10.17.bread: to teach that they all, cIbidem.are, as one bread, or as one body: therefore it muſt be very bread, that the ſimilitude may continue, that like as of many grains or maſſe one ſubſtance is made, & ſo one bread, ſo the faithfull being many, hauing one ſpirit of faith to knit them vntounto Chriſt, and one ſpirite of louelove to knit them, one with another, are made one Church, as one body in and through their head Ieſus Chriſt.
XVIII.
And like as neither the water of Baptiſme is chaunged, nor that water which ſtreamed from the aNum. 20.10.11.rocke being ſmitten with Moſes rod, was chaunged into the bloud of Chriſt: and yet both Sacraments of the ſame: So in like maner, the wine in the Lords Supper is not changed into the bloud of Chriſt, wherof notwithſtanding it is a Sacrament, as Chriſt ordained and appointed.
XIX.
And yet we do not goe from the verie words of Chriſt, but deſire to giuegive them their naturall ſenſe and meaning.
XX.
The verie naturall ſenſe of the words of Chriſt, doth depend vponupon a Metonymie, or trope, whereby the name of the thing ſignified, that is the bodie, is attributed to the ſigne which is bread: and ſo for the cup and bloud of Chriſt in like maner.
XXI.
This Metonymicall or Sacramentall phraſe is vſed euerie where in Scripture, where the holy Spirit ſpeaketh of Sacraments. For we may not otherwiſe vnderſtand theſe places; as where it is ſayd, that circumciſion is the aGen. 17.10couenant of God, & the paſchall lambe is bExod. 12.11. and 27.the Lords Paſſeouer in Aegypt, and the cLeuit. 6.30. &c.ſacrifices of the Law are ſayd to expiate the ſinnes of the people, and that the rocke which gaue thē water to drinke in the wilderneſſe was d1. Cor. 10.4Chriſt.
XXII.
The holy Spirit vſually retaineth this maner of ſpeaking in all Sacraments for two cauſes principally: firſt to helpe vsus againſt our ignorance, dulneſſe, and the blindneſſe of our hearts: for if the Lord ſpake not on this maner, we would but only faſten our eyes and our hearts vponupon the bare ſignes and ceremonies, and content our ſelues (as hauehave hypocrites in all ages) with bare and emptie ſhadowes, without faith,Pſal 50. feare, repentance, obedience, or any reuerence of the holy couenant. Therfore I ſay, the Lord firſt ſpeakes on this wiſe, to lift vp our hearts and ſoules by faith to behold, conſider, and to feede vponupon the things ſignified. The ſecond cauſe of the vſe of this phraſe in the Sacraments is, for that the verie truth is ſo, there is a reall preſence of the ſigne and the thing ſignified to the beleeuer, for as he doth bodily and really participate of the ſigne,Sacramenta ſunt ſigna exhibentia non ſignificantia tantū. ſo doth he ſpiritually, & as really receiue and feed vponupon the thing ſignified.
XXIII.
And thus ſpeaketh Auguſtine alſo, leſt any thinke of this, as of ſome new inuētiō. If Sacraments had not a certaine ſimilitude of thoſe things, of which they be Sacramēts, aEpiſt. 23. ad Bonifac.ſurely they should be no Sacraments: and by reaſon of this likeneſſe, they hauehave often the names of the things, (which are ſignified by them.) Therfore as the Sacrament of the body of Chriſt, is after a certaine manner, the body of Chriſt; the Sacrament of the bloud of Chriſt, the bloud of Chriſt: ſo the Sacrament of faith is faith.
Whereas they obiect that it is not like that when Chriſt would miniſter vntounto his Apoſtles, a ſpeciall comfort in aduerſitie, that then he ſhould ſpeake darkely and doubtfully: the matter it ſelf ſheweth that this metonymicall phraſe ſeemed not hard or obſcure vntounto the Apoſtles: for if they had not thought that the Lord called the bread his body, becauſe it is a liuely & true ſigne & Sacrament thereof, out of all queſtion they had bene much troubled & diſquieted with ſo prodigious a matter, which neceſſarily followeth from the literall ſenſe of the word: & this may yet better appeare, for the ſame verie time they could not well conceiue and vnderſtand more eaſie and common aIoh. 14.5.8 &c. 16. v. 17.argumentes. Therefore (I ſay) for that they were not troubled with theſe wordes, it is manifeſt that they vnderſtood them metonymically, after the maner of the Scripture: & the rather for that a little before, they had eaten of the lambe, which in the ſame ſenſe was called the paſſeouer: for that it was a ſymbole of that memorable paſſeouer, wherein the Angell bExo. 12.27.of the Lord ſmiting all the firſt borne of the Aegyptians, did paſſe ouer the houſes of the people of Iſraell: by which occaſiō they were brought out of Aegypt, and ſo freed from that extreme bondage.
XXV.
They ſpend here wind in vaine to obiect the omnipotencie of God, to ſhewe that the bodie of Chriſt, may be both in heauen and in the Sacramentall bread at one and the ſame time. For the queſtion is not here, what God can do, but what he will do, and what his will and good pleaſure is. And his will is, that Chriſt be like his brethren in aHeb. 2.17.all things ſinne onelyonly bHeb. 4.15.excepted. Therefore his will is, that he hauehave a true bodie, that is, a finite bodie, and limited in place. Againe, albeit God be omnipotent, yet can he not effect contraries, as that any thing at one time both be, and be not, for that he can not cTit. 1.2. Heb. 6.18.lye nor denie d2. Tim. 2 13himſelfe, for this is againſt his nature. And theſe propoſitions or ſentences are meere contradictorie; Chriſtes bodie is a true bodie: Chriſtes body is not a true bodie, but an infinite.
XXVI.
Neither yet ſhall this helpe the aduerſaries, to ſay, that vnleſſe it be graunted, Chriſtes bodie is eueryevery where, it will neceſſarily follow, that it is ſeuered from the diuine nature, which is eueryevery where, and whereunto it is perſonally vnited: for although Chriſts body be not eueryevery where, but contained in one certaine place, yet neuertheleſſe it is euer perſonally vnited to the Deitie of the word for the perſonall vnion doth not make equall the humane nature with the diuine, or change the properties of the diuine nature into the humane:Chriſt is that word. Iohn. 1.1. that the humane nature may hauehave the ſame proprieties with the diuine: but is ſuch an vniō as that therby the humane nature ſubſiſteth in the perſon of the word; ſo that it is as a part thereof, neither hath it by it ſelfe, or without the word any ſubſiſting. Therefore well ſpake the fathers in the Councell of Chalcedon. The difference of natures in Chriſt, is not taken away becauſe of the vnion (of them:) but rather (by this doctrine of the vnion of natures) we learne, that the proprieties of both natures are kept, as concurring and meeting together into one perſon or *Hypoſtaſis.ſubſtance.
XXVII.
Seeing therefore the bodie of Chriſt is finite and taken vp from earth to aAct. 19.10.11.heauen, and muſt be contained there vntill the bAct. 3 21. 1. Cor. 11.26day of iudgement, it followeth that it is not in all places, nor in the Sacramentall bread included.
XXVII.
And albeit we ſay that Chriſtes body is in heauen, and no where elſe, according to the true proprietie of a body: yet we tye it not to any certaine place in heauen: but we iudge him to be there free, as it beſeemeth and is conuenient for that celeſtiall glory: which to ſearch into, we deeme alſo to be a vaine and bold curioſitie.
XXIX.
Whereby it is very manifeſt that they ſlaunder vsus, which ſay that we tye the body of Chriſt to a certaine place in heauen.
XXX.
And whereas yet they ſay, that albeit Chriſts body be in heauen viſible, yet this letteth not, but that it may be in the Sacramentall bread in an inuiſible manner: firſt they can not proue this by the Scriptures, next they ſpeake flat contradictories againſt themſelues, when as they ſay that Chriſt is in the bread really, ſubſtantially, corporally; if that be ſo, he muſt be there alſo in a viſible manner. For whatſoeuer humane bodie is any where ſubſtātially, the ſame is there alſo viſibly. For this viſibilitie is a propertie, which cā not be ſeuered from the ſubſtaunce of mans bodie. For this cauſe Chriſt when he appeared after his reſurrection to his Apoſtles, & deſired to aLuk. 24.36.37.38.39.proue that his very body was there preſent ſubſtantially, he reaſoneth (if ſo I may ſpeake) frō the *That which may be ſeen.viſibilitie and *That which may be touched & felt.palpabilitie thereof; and ſo appealeth to the very ſenſes of his Diſciples, that they might teſtifie the truth of his reſurrection.
XXXI.
And whereas yet they make an other exception, that it is vnmeet to ſubmit the nature of a glorious body, to the lawes of common nature: that makes nothing to proue the inuiſible preſence of Chriſtes bodie in the Sacramentall bread. For the glorieaLuk. 23 36 &c. Act 7.55.56. & 1.9.10.11. hath not aboliſhed the truth of the bodie, wherein the viſibilitie thereof is contained. Next this alſo is to be conſidered, that in that firſt Supper of Chriſt with his Diſciples, that his body was not yet glorified: and there is none other celebration of the Lordes Supper now, then was at that time.
XXXII.
And albeit we deny the body of Chriſt to be included in the Sacramentall bread: yet we ſay not that Chriſt is altogether & in eueryevery reſpect abſent from his holy Sacrament: or that the bread & wine be but bare and emptie ſignes. For Chriſt is truly preſent by the grace of his holy ſpirite, where two or three aMat. 18.20.are gathered togethe in his name: and lifteth vp alſo euen to heauen vntounto himſelfe the hearts of the faithfull by the promiſe of the Goſpell: that they may contemplate there (namely in the heauenly bHeb. 9.12.24.ſanctuarie) that his ſacrifice, which he offred for them vponupon his Croſſe, and by faith feed thereupon vntounto life euerlaſting.
XXXIII.
Againe, if the body of Chriſt be not in the Sacramentall bread, it followeth alſo that we muſt not adore his body there but we muſt worſhip and adore him in heauē, whereaCol. 3.1. he ſitteth at the right hand of God the father: whither alſo in elder ages, in the celebration of the Lordes Supper, the people were inuited, when they were put in minde of the place, with ſurſum corda, lift vp your harts vntounto the Lord.
XXXIIII.
Neither muſt the Lordes Supper be a diuine action, performed by the Miniſter of the Church alone, but the Paſtor muſt declare and lay open with a good voyce, and in a plaine manner, what the miſterie thereof is, vntounto the people.
XXXV.
In like manner we muſt reiect priuate communions, as when this Sacrament is adminiſtred to particular perſons readie to dye, without any congregation or companie of the faithfull to be partakers with him of that holie communion: for the Apoſtle ſpeaking of the celebration of the Supper, ſaith, a1. Cor 11.20.when ye meet together: againe, for that this Sacrament is a ſpeciall ſymbole, of the communion of Saintes: and this the Apoſtle meaneth where he ſaith, for b1. Cor. 10.17.we that are many are one bread, and one body, becauſe we all are partakers of one bread.
XXXVI.
The worthineſſe of the communicants conſiſteth in this that they a1. Cor. 11.28.acknowledge and bewayle their owne vnworthineſſe, and by faith call vponupon God, that he will of his grace and mercy in Ieſus Chriſt make them worthy.
XXXVII.
Yet to ſpeake more diſtinctly & plainly to the vnderſtanding of the ignorant, to the end they may come prepared and aduiſedly to the holy Communion, and for that the abuſe of this holy Sacrament, is one cauſe of all theſe iudgements which are paſt and hauehave conſumed many, and yet are ſtill threatned againſt vsus: therefore the vnworthy receiuers which diſhonour God, hurt and hinder their owne ſaluation, and prouoke Gods wrath againſt his Church and people, they are theſe which follow.
XXXVIII.
1 In the firſt place I ſet all Atheiſts, mē without God, without aEphe. 2.12 Pſal. 14.1.Chriſt, or any Religion, meere Epicures in the world, therefore ought they to be without this holy Sacrament: they be vnworthy of this holy communion, for they be not in communion with God and his people.
2 All vncleane beaſts, doggs, & ſwine, I meane all in the Church of an vncleane beaſtly life: ſuch as the Apoſtle aſſureth vsus cā not enter into the kingdome of heauen:1. Cor. 6.9. fornicators, idolaters, adulterers, wantōs, buggerers, theeues, couetous, drunckards, raylers, extortioners; a watch-word is added, be not deceiued. Theſe be vnworthy our priuate feaſtes, how much more to meet with vsus, our Lord and Sauiour Ieſus Chriſt in this holy banquet.
Ignorant in the great grounds of Religion. Heb. 6.1.2.3.4 5.3 All ignorant people (howſoeuer they may ſeeme harmeleſſe, &c.) which cā not diſcerne the Lordes body. 1. Cor. 11. v. 29. nor yet deſire to diſcerne and know it: No knowledge, no faith: no faith, no louelove: no louelove, no affiance or truſt in God: no truſt, no feare: no feare, no humiliation: want theſe graces, or any of them, no worſhip, no acceſſe to God. Heb. 11.6. Therefore theſe be vnworthy receiuers.
4 Such as lightly account of the couenant, whatſoeuer louelove and zeale they pretend to the Sacramentes: Such as deſpiſe the one, are and muſt be prophane contemners of the other. Pſal. 50.16.
5 Some fooliſh wits pretend louelove and great zeale to the word, and yet neglect and contemne the holy Sacraments: their contempt appeareth in the breach of the Lordes ordinance, they ſeldome come to the Lordes Supper (as they are bound) to preach and celebrate with vsus the bleſſed cōmemoration of the Lordes death vntill his comming againe. 1. Cor. 11.24.25.26.
6 All ſuch as do not hunger for Chriſt,Pſal. 32.5. Ephe. 1.15. Rom. 8.14.15 for they can not feed on Chriſt: no knowledge of ſinne, no feeling of ſinne: no feeling of ſinne, no ſorow for ſinne: no ſorow for ſinne, no confeſſion of ſinne: no confeſſion of ſinne, no deſire of grace: no deſire of grace, no ſpirite of faith to receiue Chriſt: no ſpirite of faith, no ſpirite of adoption, ſanctification, &c.
7 All contentious brethren, for this is a Sacrament of our vnitie, badge of louelove, and a band of vnion and communion with Chriſt & all his holy members. 1. Cor. 10.2.16.
Iohn. 1.12.8 All vnbeleeuers, for all ſuch as want the precious faith, hauehave no hand to receiue Chriſt: they receiue onelyonly as Auguſtin ſpeaketh, and as Iudas did panem Dominū, the bread of the Lord, not, panem Domini, the bread of life, the Lord Chriſt.
9 The faithfull alſo in regard of their frailtie, weakneſſe, corruptions, and manifold wants, if they hauehave not duly, truly, and wiſely, examined, humbled, and ſo prepared thēſelues to meet Ieſus Chriſt, they be vnworthy: and ſo they cauſe many plagues, many afflictions and euils in this life, vpō their bodies & ſoules, that being iudged & chaſtened here, they may eſcape the condēnation of the world in the life to come. 1. Cor. 11.28.30.31. And thus farre of vnworthy receiuers.
XXXIX.
That forme of adminiſtration of the Lords Supper is beſt, which cometh neareſt the ſimplicitie of the firſt inſtitution, & is furtheſt from ſuperſtition: wherin albeit, there be ſome things indifferent, yet the breaking of bread for the aAphoriſ. 6.cauſes before alledged, may not be counted an indifferent thing.
XL.
And albeit the Lord hath not appointed any certaine times for the celebration of the Lordes Supper: yet reaſon ſo requireth that Chriſtians hauehave it in often vſe, that they may oftē remember the paſſion of Chriſt: & by this commemoration confirme their faith and ſtir vp themſelues to prayſe & magnifie the goodnes of God in the worke of their redemptiō: & finally to increaſe the mutuall louelove, & to teſtifie the ſame one to another, cōſidering the band thereof in the vnitie of the bodie of our Lord and Sauiour Ieſus Chriſt.