The Ancient Christian Religion, Book 2 · Part 2 · Chapter 7
CHAP. VII. Of the Holy Table of the Lord, or the Lords Supper celebrated in Bread and Wine, for a perpetual Commemoration of the Death of Jesus Christ, till his second coming.
SECT. I.
IT pleased our Lord Christ in the Night wherein he was betrayed, to ordain a solemn Memorial of his death in the breaking of Bread and pouring out of Wine with Blessing, to be religiously observed by his Followers till his coming to judge both the quick and the dead at his appearing and Kingdom; as appeareth by the consent of three Evangelists in their Gospels written by them, Mat. 26. Luke 21. Mark 15, The Antients affixed variety of Titles to this Ordinance; as Eucharist, Synaxis, a Thanksgiving or Collection, &c. The first upon the occasion of Redemption by Christ; the later, because usually at that time they made their Contributions for the Poor, and other pious uses. But it is doubtless best to keep to the Titles by which it is denominated in the Holy Scriptures; for sometimes the change of names, though never so piously intended, makes way for the change of the thing so named. And hence the word Missa being used by some Christians upon dismissing the Assemblies, after, or the Catecumeni before the solemnization of the Lords Table, hath given the Papists occasion to feign some ground for the Mass, as if the Lords Supper and the Mass were the same Service.
Now the Titles by which this Service is known in the Scripture, are these: The Lords Table, the Lords Supper, the Communion of the Body and Blood of Christ, the New Testament in his Blood, the breaking of Bread; which variety of expressions may import the great fruitfulness of this Ordinance in the Sacred things held forth thereby: For a due understanding therefore of the mind of God herein, we shall discourse: First,
1. Of the Authority by which it is settled in the Church till the end of the World.
2. Of the Divine use thereof, as it sets forth Christ and him crucified, and to come again.
3. As it serves to teach Christians humility, love, unity, and stability in the Faith.
4. As it serves to stir up Christians to attain and keep up those qualifications, which fit them for communion each with other in that Holy Service.
5. Of the due manner of the Celebration of the Lords Table; wherein divers necessary Questions are resolved.
6. Of the Popish abuse concerning this Holy Ordinance.
SECT. II. Of the Authority by which the Lords Table is settled in the Church, &c.
When we consider how the denial of John's Baptism to be from Heaven, was as much as to deny him to be a Prophet; we may not slightly resent the boldness of some in these days, who rejecting this sacred institute, the Table of the Lord, do no less than reflect that dishonour upon Christ himself, who spake from Heaven, and upon whose Authority this Ordinance is built; partly from his own blessed Example in taking, blessing, and breaking the Bread, and giving it to his Disciples to eat, as his Body in a Mystery, and the Cup likewise. And partly from his express Mandate, foreign, Hoc facite, or this do, in remembrance of me, Luke 22. 19. which is enlarged or explained by the Apostle, 1 Cor. 11. 24, 25. For as often as ye eat this Bread and drink this Cup, ye do shew forth the Lords Death till he come: Which Authority is confirmed by Christ himself after his Resurrection, Mat. 28. 20. Teaching them to observe all things whatsoever I have commanded you, and Lo, I am with you always to the end of the World, Amen. We see then that this Ordinance of Christ is as clearly delivered, and the perpetuity thereof asserted or declared with as much plainness as any thing commanded by Christ; which also is further evinced from the Practice of those Churches, which were most famous for Gifts and Graces, Acts 2. 41, 42, 1 Cor. 1. 5, 6, 7. coming behind in no Gift, were inriched in every thing in all utterance and in all knowledge, and had the Testimony of Christ confirmed in them. Nevertheless they did wait for the coming of the Lord Jesus Christ; and as in other Services so in this of the Table of the Lord, Chap. 11. &c. For as often as ye eat this Bread, &c. ye shew, or shew ye forth the Lords Death till he come.
But here a Question is moved by some serious Christians, whether by the word do this, is not meant the Passeover together with the Bread and Cup which our Lord did eat with his Disciples the night in which he was betrayed, seeing 'tis to be supposed, some Churches did use to have a Supper at what time they did celebrate the Lords Table. Now to this I answer;
That however it may be probable that some of the Primitive Churches did celebrate the Table of the Lord after Supper, yet that the words do this, do not concern either the Passeover eaten by our Saviour, Luke 22. or the Supper used by the Church at Corinth (if indeed they did use such a Supper) 1 Cor. 11. But only are to be understood of that one Bread and one Cup which he blessed, to commemorate the great work of our Redemption by his death, I shall endeavour to make manifest: For first,
To assert that any other material food is necessary save that one Bread, and that one Cup, doth expose the Asserters to unanswerable difficulties, because no man can assign what other food is necessary, whether Flesh, Fish, Milk, or Fruit; and to venture upon this or that kind of Food without direction from God, is but mans device, not Gods Ordinance: Neither can any man tell what divine signification such Meat as they so set apart must have, seeing Christ and him crucified, &c. is evidently set forth in the due use of the Bread and Cup only, and to guess at this or that Mystery to be signified by any other Terrene Food, is likewise an humane innovation, and opens a gap for many of like nature to obtrude upon us.
But secondly, that which is of greatest importance, is, That the practise hereby opposed, is censured by the Apostle as unnecessary, if not dangerous, 1 Cor. 11. 34. And if any man hunger let him eat at home, that ye come not together unto condemnation. Here the abuse committed by the Corinthians is reproved; and to rectifie the same their Supper, though not simply unlawful, yet seems to be prohibited in the Church, ver. 22. What, have ye not Houses to eat and to drink in? concluding by this Interrogative, that a Supper at the time of celebrating the Lords Table was so far from being necessary, that it was more meet to receive it at their own houses, then in the Church of God; which is yet more evident from ver. 23. to ver. 30. where the Ordinance delivered to the Church by the Apostle as he received it from the Lord, is plainly set down, and the use of one Bread and one Cup only mentioned; and this not as a thing pertaining to, but clearly distinguished from the Supper which Christ had eaten before, in conformity to the Law of the Passeover, Mat. 26. And certainly had the Apostle received that Supper of, or from the Lord, as he received that one Bread and one Cup, he would as faithfully have delivered it to the Church as the other; but this he doth not at all, but advises them to avoid the inconveniencies which attended their having a Supper in the Church, to eat that Supper at home, if they could not abstain, or were hungry. I say that very supper, otherwise he allows them to eat two Suppers before breaking of Bread at the Lords Table, which is too vile a conceit for any Christian.
Again, consider the words, ver. 30. Let him eat at home, lest ye come together unto condemnation; which may be taken imperatively as well as ver. 28. and then here is the force of a gentle prohibition against any Supper at the Table of the Lord, save the Bread and Cup only; which prohibition is grounded on an important reason, viz. The danger that attends such feasting in the Church, Lest ye come together for condemnation. Nor doth the Apostle shew them any other way to avoid that danger, but by eating at home; and this direction being given to any one that hungered, it is given to every one, so so that these 3 things are very clear from what is said.
1. There is great danger in using Feasting at the time and place of the celebration of the Lords Table.
2. There is no danger in celebrating the Holy Table without such Feasting. And
3. That therefore one Bread and one Cup is sufficient for that holy Manducation. And yet
4. We deny not but a Feast of Charity at that time may in it self be lawful.
To which so clearly agrees 1 Cor. 10. 16. that all doubts may vanish; The Cup of Blessing which we bless, is IT not the Communion of the Blood of Christ? the Bread which we break, is IT not the Communion of the Body of Christ? Nothing can be more plain, than that these words do assure us, that that one Bread set apart, and that one Cup sanctified by our Saviour and his Apostles, is sufficient for the Lords Table (as it is also called v. 21.) without any other Bread or Cup whatsoever. Yea the terms THIS Bread, and THIS Cup, are of great validity to the point in hand, being exclusive of pluralities of Cups or other Provisions, which to admit as necessary parts of the Lords Table, is to subvert Christs Institution, who when speaking of that which he would leave as the Rite of the Communion of his Body and Blood, speaks only of one Bread and one Cup; which also is expresly noted by the Apostle, 1 Cor. 10. One Body and one Bread, for we are all partakers of that one Bread. And had our Saviour intended that the Passeover he did eat with his Disciples, Mat. 26. should have been celebrated all along with the Lords Table (as some ungroundedly conceive) he would not have said DO THIS, but DO THESE in remembrance of me; but the term THIS only refers to the immediate service of the Bread and Cup: For (saith the Apostle) as oft as ye eat this Bread and drink this Cup, ye shew forth the Lords death; so that no more is necessary.
Again, Let a man examine himself, and so let him eat of THIS Bread, and drink of THIS Cup. And again, whosoever shall eat this Bread and drink this Cup of the Lord unworthily, still in the singular number; so that certainly all festival Meats and Cups are exhibited from any necessary place in the Lords Table; as having nothing to do with the things signified thereby, being also wholy without the verge of Christs Command touching this Ordinance, and therefore sent to our own homes by the Apostle, as being indeed the fittest places for such refections.
As for the Passeover celebrated by our Saviour, Mat. 26. I have carefully consulted all the Evangelists about it, and many Interpreters also, and find that it was the Jewish Passeover, and not another, now instituted, as some would have it. And that our Saviour did now observe it with greater exactness as to the time, than the Jews then did observe it; as Diodate well notes: Diodat. Socrat. l. 5. c. 2.And beside this custome of feasting before the receiving of the Holy Bread and Cup is censured by Socrates, l. 5. c. 2. as an error of the Egyptians and Thebaians, of whom he saith, They do not receive the Communion as the manner is among the Christians, for when they have banqueted and crammed themselves with sundry dishes — they use to communicate. And had the Passeover which Christ was now to eat been any other than that which the Law required, how could they have asked our Saviour where they should prepare it for him? They knew the thing it self, what, and how to prepare it (but knew not the particular House where) without his direction. And the same is yet more plain, because our Saviour came up now as at other times to Jerusalem to keep the Feast, a thing well known to his Disciples. Finally, as we read of no other Typical Passeover save that of the Jews, so to imagine one of our own heads, and to say (as some) it is significant, and not to tell us by good authority what that significancy is (as none can do it) is too great a presumption.
SECT. III. Of the Divine use of the Lords Table, as it sets forth Christ and him crucified, and to come again.
To set forth Christ and him crucified, is the great design of the Gospel, and made the reason of the present Ordinance by the Apostle, 1 Cor. 11. For as often as ye eat this Bread, &c. ye shew forth the Lords death, &c. It was our Saviours design by this Holy Rite, to keep himself the better in the remembrance of his chosen Disciples; and if they that had seen him had need of such an Ordinance, how should we not accept it with great thankfulness, who having not seen him, 1 Pet. yet by this we see great cause to love him, whiles he is hereby evidently set forth crucified and to come again. Holy Peter was careful, that the Christians should have these things always in remembrance; by which he had made known the power and coming of the Lord. And indeed upon this depends our Life and all our Happiness, for if in this Life only we have hope in Christ, we are of all men most miserable. Now Christ is our Hope, our Life, and when he shall appear, we shall appear with him in Glory. The due understanding of the Lords Table, is of great advantage many ways:
1. It provides against all future offerings FOR SIN, there being no other propitiatory Sacrifice since the dying of the Lord Christ either required by God, or performable by Man; For by one Offering he hath perfected for ever them that are sanctified. And again, where remission of sin is, there is no more offering for sin; and whoso denyes cleansing by this death of the Lamb of God, will find there is no more sacrifice for sin.
2. This Ordinance representeth Christ as having really dyed for us, his Body really put to death by the wicked hands of the Jews, and not as our late Enthusiasts do speak, when they tell men Christ lyeth dead in them, because unregenerate, when in truth he is not in such men at all, otherwise then as his Kingdom ruleth over all, however he is not dead in them, for he dyed but once, death hath no more dominion over him, and now he ever liveth to make intercession to God for us. How certain it is that the Body of Christ was broken and his Blood shed, as the breaking of the Bread doth plainly shew, so it is most carefully asserted, and delivered with such solemnity, as it is not at all to be doubted or transferred to a Mystery: for thus saith the Scripture, John 19. 34, 35. But one of the Soldiers pierced his side, and forthwith came there out Blood and Water. And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe.
3. This Ordinance plainly sheweth, that the Blood of Christ shed for remission of sins, was really seen with mortal eyes, contrary to that dangerous saying of the Quakers, which I have in writing from them, viz. That the Blood of Christ which cleanseth from sin, was never seen with mortal eyes: And further asserting most falsly, that nothing which was mortal was called Christ. It is no marvel therefore, that those false Spirits do reject this Ordinance which standeth as a constant witness against their Delusions, and by it we are admonished to beware of their great mistakes.
Again, the second coming of our Lord in person, or in that Body which dyed for us, is hereby evidently held forth, as the great expectation of all that believe on him; which is not to be understood of his appearing to his Disciples soon after his Resurrection, nor yet his giving them the plentiful fruits of the Spirit on the day of Penticost next after he rose from the dead, but is plainly declared by the Angels of God to be a coming, so, or on like manner as they saw him ascend up into Heaven, when a Cloud received him out of their sight, Acts 7. And as plainly is this truth delivered by the Apostle, Acts 3. God shall send Jesus who before was preached unto you, whom the Heavens shall retain until the time of the Restitution of all things: And Paul teacheth the Thessalonian Saints, to look for the Son of God from Heaven, even Jesus which delivered us from wrath to come. In the mean time this Holy Ordinance serves to manifest the Lord Jesus to the Children of God, and seems to be made use of by himself to that end, after he was risen from the dead, Luke 24. 30, 31. And it came to pass as he sate at Meat with them, he took Bread and blessed it, and brake and gave to them, and their eyes were opened and they knew him. Certain it is, many of the antient Christians understood this place of the breaking of Bread according to Christs Institution, Luke 22. Augustine, Paulinus, Theophylact. allow this Exposition of this Text. Modern Writers some do not oppose it, others offer another Exposition.And perhaps herein we might fulfill what he then said concerning his drinking the Fruit of the Vine new with his Disciples in the Kingdom of God, he having now overcome death, and become King of Kings and Lord of Lords, and the Power of the Kingdom of God being now also advanced by virtue of all Power both in Heaven and in Earth; and that which adds further strength to this, is the report which these Disciples make to the Eleven, how that Christ was known to them in breaking of Bread.
SECT IV. It teacheth Christians Humility and brotherly Love.
It teacheth Humility because it setteth forth Christ in the greatest of his self-abasement, yea the depth of his Humility shewed forth in his bearing the revilings, contradictions, and murther of his enemies, when he could have prevented them by destroying them all. He humbled himself and became obedient unto death, even the death of the Cross, Phil. 2. 5. &c. When they hear Christ saying, The Cup that my heavenly Father hath appointed me to drink, shall I not drink it? which our Saviour expounds of his death and bitter passion, and all this excellently commemorated in this table of the Lord, how teachable must it needs be to the pious Christian? Sure this is no less efficatious to teach this duty of humility, than the word preached, Heb. 12. 1, 2, 3. For consider him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds. Paul was a zealous Christian for this Ordinance, Acts 20. 1 Cor. 11. and we find him well instructed in the Doctrine of it, being desirous to know Christ, the fellowship of his sufferings, and the power of his Resurrection, being made comformable to his Death. Let no man strive therefore against this Gospel precept, because (as they are pleased to speak) it is a low ministration, sith what may rightly be said of its small beauty in the Judgment of men, doth argue the necessity and true usefulness of it, being therein made fit to set forth Christ in his humiliation, and consequently the conformity of the Church to Christ in his abasement, which she must learn during the time her Lord exercises her under the word of his patience: Nevertheless this Ordinance (as all other Gospel Services) hath also a clear evidence of the Glory of Christ in it, as it directeth us to the manifestation of the Son of God, When he shall come to be glorisied in his Saints, and to be admired in all them that believe.
We may justly conclude, that such as reject Christ as held forth in this Ordinance, do therein declare themselves averse to the true steps of humility (notwithstanding great and voluntary pretences that way, Col. 2.) pretending, but very falsly, to know Christ after a more excellent way, than he is held forth in this Ordinance, else doubtless they would follow him therein: Yea they tell us, this is to know Christ after the flesh, as if Christ taught no spiritual matter in this Ordinance; or, as if the Doctrine of his Cross, and our conformity to him therein, were not as necessary as any thing, to demonstrate the spirituality of a Christian, whiles the Church is militant; or, as if it were not the best conquest, to have every thought brought into the obedience of Christ, who is the great Commander in this Service as well as the rest of his Holy Precepts.
Again, this holy service teacheth Christian Love as effectually as any part of Christs Doctrine, because it holds forth the love of Christ to his, even to the end, John 13. 1. &c. and was the highest sign of his love to Sinners in general, as it beareth forth the witness of his dying for them; The Lords Table teaches Christians to love both Friends and Enemies.and hence Christians ought to infer from these fair premises, That if Christ so loved them, they ought also to love one another, 1 John 1. If Christ loved them when they were enemies to him by wicked works, they ought to love their Enemies: And above all it teacheth Love to God the Father, to Christ his beloved Son. For, what pious Christian can behold the things set forth under these considerations, of the Father giving the beloved of his Soul, to be an Offering for the Sin of the World; and the Son of God crying out upon the Cross under the burthen of their iniquities, and not be moved with very great affection towards this gracious God, and our Lord Jesus Christ? Oh how ingrateful are those men that contemn this precept, wherein we so evidently see the Love of our Lord Jesus Christ, who though he was rich, yet for our sakes he became poor, that we through his poverty should be made rich, 2 Cor. 8. Do we not here see him deserted of Friends, divested of Raiment, degraded of of Honour, being numbred with Transgressors, and which was above all, forsaken of God in some sence, and all this in pure love to our Souls, that we might be cloathed with his Righteousness, and honoured with the Friendship of Heaven it self! May not men as well contemn any part of the Gospel as this Precept? Is any part of greater evidence of Gods Love than this? Nay do they not in effect contemn the whole that contemn a part, especially such a part? Ingrateful men! Doth Christ require this to be done in remembrance of him, and will you scorn to remember him therein? surely had he commanded some great thing you ought to have done it (on this account at least) how much more when he saith, Do this in remembrance of me? Sure in this Ordinance we have as real an offer made of the Flesh and Blood of Christ for us to feed upon by faith, as in any other part of the Gospel of God.
SECT. V. It teacheth Christian Unity.
Nor is the Table of the Lord inferiour to any Doctrine in the Gospel, tending to preserve Unity in the Church of God: Hence it is expresly called the communion of the Body and Blood of Christ, 1 Cor. 10. The Bread which we break is it not the communion of t…e Body of Christ? The Cup which we bless is it not the communion of the Blood of Christ? And again, We being many are one Body and one Bread, even as we are all partakers of that one Bread. Can any thing be more effectually spoken to unite the Members of Christ, or will any man say these things are not spoken of this Ordinance? If so, he may see his folly be reading, 1 Cor. 11. throughout, where the Apostle plainly refers to the Institution of Christ, and affirms, that he delivered that to them which he received of the Lord, and plainly calls that Bread and Cup, the Bread and Cup of the Lord, ver. 27. Yea here Christ gathers his People together at his own Table, as one Family. And it is that Table, to which all Saints are to approach with such preparation as may render them fit for communion in that Mystical Body, the Church; which is also called Christ, because of that unity they have with him, and one another in him. 2 Cor. 12. 12, For as the Body is one and hath many Members — so also is Christ (that is the Church:) for by one Spirit are we all baptized into one Body — and have been all made to drink into one Spirit; which is true, not only for that this one Body hath one Spirit, but also for that it hath one Faith, one Baptism, and one Holy Table of the Lord, wherein the Members communicate together by the operation of that one Spirit. What shall we say? doth not our chearful joyning together in Prayer demonstrate our union? how then should not our sincere communicating in this holy Manducation be as great an evidence of Christian Unity? Doubtless when our Saviour enjoyned all that sat with him, to eat that bread and to drink All of that cup, his design was therein to engage them in the Unity of himself and one another, especially the Faithful; for as for Judas, and all Hypocrites, as Christ himself is to them the savour of death unto death, 2 Cor. 2. 14, 15, 16.so also is this Ordinance; yea and every truth of the Gospel. And here our Blessed Saviour, after he had given those, whom he had chosen, this Precept, prayes for them five several times, that they might be in love and unity together. Let us therefore keep this Feast with the unleavened bread of sincerity and truth, for that is the scope of all religious performances, to teach us to love God and one another, as he in Christ hath loved us.
SECT. VI. It conduceth to the Stability of Christians in the Faith.
This Table of the Lord rightly understood is of great validity to establish Christians in the true Faith, for when our Saviour saith, This Cup is the new Testament in my blood, he shews the nature of this Ordinance is to assure the Saints (as by a pledge or token) that the New Testament is ratified and confirmed by the death of the Testator; so that whether we regard the certainty or sufficiency of the Gospel, both are declared in this Ordinance as much as any other; for all the Offices of Christ do meet and shew forth themselves in this Service.
1. His Kingly Office, in that he makes a new Law for his Church and abrogates the old, The Lords Table sets forth the Abrogation of the Law.For in that he saith a new Covenant, he hath made the first old: Now that which decayeth and waxeth old is ready to vanish away, Heb. 8. 13. But in this Ordinance he expresly declares the establishment of the New Testament or Covenant in his Blood, and therefore doth here also shew the abrogation of the Old.
2. His Priestly Office is most perspicuous in this Service, the great Sacrifice of the Flesh and Blood of Christ being the main thing to be always commemorated in the Church by this Ordinance, For as often as ye eat this Bread and drink this Cup, ye do shew forth the Lords Death.
3. His Prophetical Office. Here he teacheth that the Law could not give life: for (as the Apostle saith) then Christ had dyed in vain, and righteousness should have been by the Law: But now remission of sin is herein set forth by the Blood of the new Testament, there being none other that could purge the Conscience from dead works to serve the living God. In this Ordinance Christ shewed beforehand who should betray him, and foretells the Kingdom of Glory, at his second coming, and the Kingdom of Grace which should presently be established in his Death and Resurrection, wherein all things are made new, 2 Cor. 5. 17, 18. Therefore if any man be in Christ, he is a new Creature. Old things are passed away, behold all things are become new. No Ordinance (no not preaching of the Word) is of greater use to establish Gods People in the Faith than this, for here we see with the eye, and by it the Judgment is informed, as we hear with the ear, and so receive Instruction. And doubtless where Christ is known and believed in, according to what this Ordinance declares of him, there the impieties of Antichrist cannot enter, whose design is to deny Christ to be come in the Flesh; yet so mysteriously, as that did he not oppose the Ordinances of Christ which were appointed to set him forth as come in the Flesh, it were much more hard to discover him then now it is; for being pressed by the evidence given on that account, by Baptism and the Table of the Lord, where the reality of Christs Humanity, his Death, Burial, Resurrection, and second Coming are so evidently displayed, that the Adversary hath no way but boldly to shake off these Precepts, as savouring too much of a Fleshly Christ (as he is pleased to speak;) when doubtless it is the most Spiritual attainment in this Life, to know and walk with Christ as he is held forth in these two Ordinances, which comprehend briefly what is said of him, in respect of his Kingly, Priestly, and Prophetical Office, as before is shewed; as also what concerns the Christian Man, in the New Birth, New Life, Self Examination, Mortification of the Old Man, the putting on of Christ, the feeding upon him as Meat and Drink indeed, and finally the Resurrection of the Dead and Eternal Life, is undeniably set forth in the right use of these Ordinances, which therefore are of great advantage to establish (through Gods Blessing and Spirit going along with them) all such as love Christ, and wait for his appearing.
SECT. VII. It is useful to stir up Christians to attain and keep up the Qualifications which fit them for Communion with Christ, and one with another.
Though it be very true that Christians ought at all times to live to him that died for them and rose again; yet it's too apparent that the best of men are too much wanting in that respect, through inadvertency, and the perturbations of this present Life, so that they cannot always do the things that they would, Gal. 5. 17. wherefore God in mercy to man, as he hath given great travel to the Children of men under the Sun, so hath he also appointed them Seasons, but especially his own People, to be exercised about heavenly things, to call them back, lest they be swallowed up with over much carefulness about the things of this present life; and among the rest, this Holy Table of the Lord is excellently fitted to help them forward in the path of Godliness. To the due participation whereof, great care and self-examination is strictly enjoyned, and the great danger of approaching to this Table unworthily is declared, 1 Cor. 11. Let a man examin himself, and so let him eat of this Bread and drink of this Cup — for whosoever shall eat this Bread and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord. How provoking it is in the eyes of the Holy God, for men to approach irreverently to his Ordinances, may be seen here. Many of the Corinthians being smitten with sickness, weakness, or death, because they prophaned the Lords Table; which by the way is an evidence, that God owns it for his Ordinance: The like we read in the case of Nadab and Abihu, who sustained the wrath of God for not sanctifying him in their approaching to his Service, Levit. 10. 1. &c. This is that the Lord spake, saying, I will be sanctified in them that come nigh me; and before all the people I will be glorified. When the Bethshemites had too presumptuously meddled with the Ark of God, they found the sad consequence in the loss of many thousands of men, 1 Sam. 6. 19, 20. and cryed out, Who is able to stand before this Holy Lord God; yea if his Enemies abuse his Ordinances, he will plead their cause against them. Thus he plagued the Philistines because of the Ark, and Belshazzer, because he prophaned the Vessels of the House of the Lord, Dan. 5. 23.
But on the contrary he blesseth the faithful observers of what he hath ordained, Isa. 64. 5. Thou meetest him that rejoyceth to work righteousness, those that remember thee in thy ways. And again, All the ways of the Lord are right and the Just shall walk therein, but the Transgressors shall fall therein. For ever is that saying true; The Word of the Lord doth good to them that walk uprightly: This David wisely considering, would wash his hands in innocency, and so compass the Altar of God. In like manner Christians are provoked from the consideration of Gods presence in his Ordinances, to beware of sin, as that which doth not only render their service unacceptable, but often is the cause why God with-holds blessings from them.
The worthy Receiver of the Lords Supper, does not only put away sin by the power of Christ, but he must approach nigh to God with the whole heart in this service. My Son give me thy Heart, and let thine eyes observe my ways, Prov. 23. 26. And again, Lift up your heart with your hands to God in the Heavens: Without which hearty devotion all external services are but a mockery and not the worship of God; and the Lord detects services by the Prophet, They sit before me as my People, and with their Lips they shew much love, but their Hearts are far from me.
Some serious Christians being under a sense of their imperfections, do greatly fear to approach the Holy Table of the Lord, because they apprehend not themselves to be worthy: But surely such are in the most hopeful way to be worthy Guests, and accepted of the Lord; For to this man will I look (saith God) to him that is poor, and of a contrite heart and trembleth at my word, Isa. 66. 2. The Holy Apostle saith, We are not sufficient of our selves to think a good thought: It was God that counted the Apostle worthy to serve him in the Ministery, and the humble soul he counts worthy, and will exalt him, Luke 14. 11. It is the hungering soul after righteousness, that hath the promise of being filled. He therefore that comes to this holy table without a sense of his wants, is most likely to go away without refreshment.
Again, the worthy Receiver must come in charity. This is the bond of perfection among Christians, whose prayers are not heard, unless from the heart they shall forgive those that trespass against them, Mat. 6. But in this holy ordinance, both prayer and praises wait for God in his Churches; therefore it behoveth, that all wrath, anger, and clamour be put away with all malice.
To discern the Lords Body is necessary in all that approach this solemn Manducation; which standeth not only in making a difference between this and our common Tables, for the refreshment of our bodies, which yet must be done; But also First, that we believe the reality of his humanity, represented in that holy ordinance, and that therein he did the Will of God, and by that will, which he fulfilled, we are sanctified, as it is written, Heb. 10. 10. And that God hath accepted humane nature to a state of glory, giving the earnest thereof to us in the exaltation of Christs Body at his own right hand, being there our High-Priest to make intercession for us; and finally to usher us into the holy places not made with hands, Eternal in the Heavens, where he is for us entred. Secondly, that this ordinance is not a Sacrifice propitiatory, but commemorative only of that one only sacrifice which takes away sin; Do this in remembrance of me, saith Christ, which is needless if he were there corporally present, as some do vainly pretend, For if he were on earth, he should not be a Priest, Heb. 8. 4. Thirdly, the Body of Christ mystical is here to be discerned, as this is the evidence of that unity between the Head and the Members, We being many, are one Body and one Bread, for we are all Partakers of that one Bread: By Faith we herein eat the Flesh of the Son of God, and drink his Blood; and without this Faith it is impossible herein to please God. Rightly therefore it is said by Mr. Perkins, Without Faith the Sacraments profit nothing.
SECT. VIII. Of the due manner of Celebration of the Lords Supper, wherein several necessary Questions are resolved.
To manifest what is truth, in opposition to the devices of men in this case, we shall propound and resolve these following Questions.
Quest. 1. Who is a lawful Administrator, to dispense this Holy Mystery?
Answ. The lawful Administrator is certainly the Pastor of the Church, whose office it is to feed the Flock; who is therefore a Steward of the Mysteries of God, 1 Cor. 4. 1. Paul chargeth none to feed the Flock, (Acts 20.) but those whom the Holy Ghost had made Overseers, who are also called Elders. And the same charge is given to the same sort of Ministers, 1 Pet. 5. This most exactly agrees with the practice of Christ, Mat. 26. and it is wholly without example, that any who were not in the Ministry, did at any time administer this Ordinance; and it cannot be very safe to go in a path where none of the Children of God are found to go before us.
Some object the Case of necessity, and that then a gifted Disciple may celebrate this Ordinance. Augustine seems to be of that mind, and alledges Antiquity, Aug. ad Fortunat.saying, We have heard that even Lay-men have given the Sacrament. To this it may be answered, that no necessity can fairly be pretended in this case: for where this Ordinance is practised, it is ordinarily, if not always supposed there is a Church or Congregation, and that some of them are capable to minister in this Service, in respect of Gifts and Qualifications; otherwise he would not undertake it, or at least ought not so to do. Now if they find a person fit to serve them in this Sacred Ordinance, what lets but that they first elect him their Pastor, and after the example of the Church at Antioch, Act. 13. delegate that power, which as a Church resides in them, that he may be their lawful Minister. If he be not fit to feed them, how can he minister in this holy Service? It is as solemn a Service as any, and requires as great abilities to do it to edification, as other services pertaining to the work of the Ministry, and is ordained to feed and nourish the Faith of the Church of God. As for Augustin's authority, it cannot make the thing lawful, and we find not that he refers to any thing said in the holy Scripture on that account, but is occasioned to speak thus in the case of giving the Sacrament to the sick, lest dying without it, their loss might be irreparable, especially if they never had received it; for his Opinion is known to be, that without it they cannot be saved, and therefore pressed the necessity of it also for Infants.
It is alledged, that he that is not an Elder or Pastor may lawfully baptize, and consequently minister at the Lords Table. But the Answer is easie; Baptism must be dispensed out of the Church, or where there is only a Disciple and an Instructer, as in the case of the Eunuch, Act. 8. and is warranted by the example of the first Christians; when thousands are to be baptized, there is absolute necessity that many hands be imployed in it, when perhaps there may be few in the Ministry present. Paul was not sent to baptize, i. e. it was not his great work, though he had lawful power to baptize, and did baptize many, Act. 16. 14, 15, 32, 33. though he baptized but few of the Corinthians, 1 Cor. 14, 15, 16. It is no reasoning therefore, that he that is a Disciple only, may baptize; ergo, He that is a Disciple only, may minister the Lords Supper: for let this Argument run, and it will make Ordination an insignificant Trifle, and every man to have the same power in the dispensation of Ordinances.
Quest. 2. Whether the Gesture to be used at the Lords Table be Sitting or Kneeling?
Answ. It is best to follow Christ, who did nothing herein but what was seemly, and the most expedient also: and it is certain he and those with him sat at the Table, when he instituted this Holy Ordinance, Luke 22. 14. And when the hour was come he sat down, and the twelve Apostles with him. And as they did eat (viz. the Passeover) Jesus took Bread. See Mark 14. 22. Now this is the case, either we must follow the example of Christ and his Apostles, or men in opposition to them. How fit it is to give this honour to Christ is easily determined, that he should be our Leader, that we should hear his voice and follow him. And for those that Kneel, if it be done in humility, I leave it to God, I do not think the gesture essential to the Ordinance; but yet we find voluntary humility disapproved by the Apostle, Col. 2. And sure Christ and his Apostles were as humble as any, and there is no reason to think that he will blame us for following his own example.
Again, Sitting is the most comely gesture for a Table-service. Princes themselves do not require those that eat at their table to kneel when they eat, whatever they do at other times. Sure I am Christ our Prince requires it not: Scripture is for sitting at the Lords Table, and Reason is against kneeling. The Learned Protestants, however they forsake Christs Example in sitting at the Lords Table, yet in their opposing the adoration of the Elements, they are clear for us. Dr. Willet cont. Bellar. saith, In the first Institution of the Sacrament the Apostles received it sitting, not kneeling, by taking it, not lifting up their hands to it; ergo, they did not adore it, neither is it by us to be adored.
Quest. 3. Of the time when or how often this Ordinance is to be celebrated?
Answ. The time for duration of this sacred Ordinance is determined by our Saviour, but the precise times and seasons wherein the Church shall celebrate it are not. Christ gave being to it in his Church till he come: his Apostles held forth the same, as hath been shewed; but left it to the liberty of the Churches how frequently to practise it, 1 Cor. 11. As often as ye break this Bread, &c.
It may be gathered from Act. 2. 41. Act. 20. 7. That the Primitive Christians were very frequent in the practice of this Ordinance, for these words, Upon the first day of the week the Disciples came together to break bread, imports that it was their ordinary practice to do it on that day. Augustine reproves such as came slowly to this Service; Aug. Serm. 28.Si panis quotidianus est, cur post annum illum sumas, &c. If it be thy daily bread, why dost thou take it but yearly? take that continually that may profit thee daily. Nor is this the only Ordinance that is not limited to precise times. Preaching and prayer in publick Assemblies are left free to any time, because they are always useful, and the more frequent the better, if piously performed, and the same we conclude of the Lords Table. For had the precise times been limited in the Scripture, such times must have been sacred as well as the service, but here the wisdom of God thought not fit to impose any thing: Nevertheless as the natural man will not long abstain from his bodily food if he can obtain it, so neither will the spiritual man neglect his Fathers Table, but delight to feed there, with those that call on the Name of the Lord out of a pure heart in that Solemnity.
Quest. 4. Whether the Bread ought to be broken, or cut into parts?
Answ. The Answer is as before, It is best to follow Christ, who it's certain took the Bread and brake it, and then gave it to his Disciples; to which the Evangelists do give witness: and so doth the Apostle Paul, 1 Cor. 10. The Bread which we break, &c. In a word, it is every where called the breaking of Bread, as we have heard; and so it must needs be most safe for us to practise accordingly. As for those who practise otherwise, they are to account for it; but sure it is much beside Scripture and Reason also, to have the Sexton go and cut off part of the Bread, and also cut the residue into small pieces, before ever it be taken and set apart by prayer: which is so gross a departure from the example of Christ, that it is hard to call it his Ordinance. We therefore refuse to follow men, or our own device, that we may follow the Lord Christ in this sacred Action; remembring what is written, Deut. 4. Thou shalt not add to the word which I command thee, neither take ought from it, that ye may keep the Commandments of the Lord your God. And saith the Apostle, A Testament when it is confirmed, no man disannulleth, or addeth ought thereto.
Quest. 5. Whether we ought to come to the Lords Table fasting?
Answ. To make it necessary to come fasting to the Lords Table is not only mans tradition, but against express Scripture, and the example of Christ, and also against the Doctrine of the Apostle, 1 Cor. 11. who advises, If any man hunger, let him eat at home. It is doubtless very unfit to forsake those Rules, for the most specious pretences whatsoever; as truly this of Kneeling and that of Fasting hath a great shew of Wisdom, and neglecting of the Body, but yet being only of mans device, can have no real weight, seeing it is granted by the learned themselves, who use these methods, that both Scripture and Antiquity is for the contrary. Augustine, as Dr. Fulk observes, declares the custom of the Ancient Churches was to celebrate this Ordinance after Dinner; Aug. ep. 118.and the same is attested by the Council of Carthage. And certainly if we will give heed to the Scripture, calling this holy service the Lord's Supper, it is the most fit time to continue the practice of that Service in the Churches towards the evening, though there is nothing precisely determined herein.
Finally, We find this sacred Ordinance concluded with an Hymn of Praise, or with giving of Thanks; as indeed there is the greatest cause to praise God that ever was offered to Sinners, if we consider the Grace of our Lord Jesus Christ held forth in this Service; but sith we shall now (God willing) treat perticularly of that Service of praising the Lord in Psalms, &c. in our next Chapter, we shall proceed no further in this place.
SECT IX. Of the great abuse which the Papists have offered to the Lord's Table by their pretended Sacrifice of the Mass.
To let pass their manifold abuses done to this holy Ordinance by the multitude of their Ceremonies, and those so vain and ridiculous, (as recounted by Dr. Willit in his Synopsis Papismi:) As it is a reproach to Religion to mention them, we shall give place to a learned Protestant, about the Sacrifice of their Mass it self, wherein doubtless as great wrong hath been offered to the Christian Faith and Religion, as in any thing, whilst they blindly affirm their Sacrifice (or Wafer-Cakes) to be the very flesh of Christ, yea, whole Christ God-man, and worship the same with the highest Adoration.
The point of Transubstantiation (saith my Author) is justly ranked among our highest differences. B. Hall Old Religion.Upon this quarrel how many souls went up to Heaven in the midst of their flames, as if the Sacrament of the Altar had been sufficient ground of these bloody Sacrifices.
The definition of the Tridentine Council is clear and express, Con. Trident. de Transub. c. 4. can. 2.Si quis dixerit. &c. If any man shall say, that in the Sacrament of the sacred Eucharist there remains still the substance of Bread and Wine, together with the Body and Blood of our Lord Jesus Christ, and shall deny that marvellous and singular Conversion of the whole Substance of Bread into the Body, and the whole substance of Wine into the Blood (the Species) semblances or shews only of Bread and Wine remaining, (which said Conversion the Catholick Church doth most fitly call Transubstantiation) Let him be accursed. Thus the Papists.
Now let us enquire how old this piece of Faith is? Bellarmine himself dare not affirm it to have been determined much above 500 years ago. Nor can this be said to be the determination of the Universal Church; for the Greek Church to this day do deny it, Jeremias of Constantinop. Art. Theol. Wittenberg. Anno 1584.and the judgment of their Church is expressed by their Patriarch. (Et enim verè) The Body and Blood of Christ are truly Mysteries, not that these are turned into mans Body, but that the better prevailing we are turned into them. [We being many, are one Body and one Bread, even as we are all partakers of that one Bread.] The Ancient Greek or Latin Church, are so far from countenancing this Opinion, and that our learned Whitaker durst challenge his Duraeus, Whitak. contr. Dur. l. 2. fol. 220.Si vel unam, &c. If you can bring me but one testimony of sincere Antiquity, whereby it may appear that the Bread is transubstantiated into the flesh of Christ, I will yield my cause.
Were it not that men do wilfully hoodwink themselves with their own prejudice, the Scripture is plain enough; for the same Christ that said of the Bread, Joh. 6. 56.This is my Body, and had said before that, concerning his Body, My flesh is meat indeed: and yet the Papists do not believe that the flesh of Christ was then transubstantiated into meat, or his Blood into drink. He says also, I am the Bread which came down from Heaven, and S. Paul saith, 1 Cor. 12. 27.ye are the Body of Christ, yet no man is so unwise to think here is any Transubstantiation.
When Christ saith, Mat. 26. 26. This is my Body, if whiles he says, This is, implies it already done, then it must needs follow, that Body was transubstantiated before he spake these words. But who knows not that his true humane Body was there present with them, and took the Bread, brake it, gave it, eat it? If the Bread were now the real Body of Christ, he must either have two Bodies there, or else the same Body is by the same Body taken, broken, eaten, and is (the while) neither taken, nor broken, nor eaten. And as the Apostle, 1 Cor. 11. 26, &c. calls it Bread no less than five times after the pretended change, or Transubstantiation. So it must be granted that Christ was man, truly as we are (yet without sin); and our humane Body shall once be like his glorious Body, yet shall we not lose the true Essence of a Body; Acts 3. 21.we shall not then be capable to be in ten thousand places bodily at the same time, yet we shall be like Christ. And it is certain his Body which was raised did not fill all places at once, for saith the Angel, Mat. 28. 6.He is not here, for he is risen. And saith the Apostle, the Heavens must retain him till the times of the Restitution of all things. And again; Heb. 8. 4.If he were on earth he should not be a Priest. The Papists Transubstantiation therefore is against the Scripture, and particularly against the Priesthood of Christ, who as he is said by one offering to perfect for ever them that are Sanctified, so also it is true that he need not daily to be offered. And hence the erroneousness of the Missal Sacrifice is apparent, in that they make it a Sacrifice propitiatory, and offer it daily for the sins of the quick and dead.
In reason (saith my Author) there must be in every Sacrifice a destruction of the thing offered Bellarm.[and Bellarmine denies it not]: and shall we say that the Papists make their Saviour (for they do hold that the Priest doth make the Body of Christ by the words of Consecration) and crucifie him again? No, they allow not this, But they eat him. For (Consumptio seu manducatio quae fit à Sacerdote) The Consumption or Manducation which is done of the Priest is (with them) an Essential part of this Sacrifice. Suppose we then, the true humane Flesh, Blood and bone of Christ, God and man, really and corporally made such by their Transubstantiation; whether is it more horrible to crucifie, or to eat it?
It is granted by the Papists that the half-Communion, or giving of Bread only to the people, is a palpable Innovation. Vasquez.Vasquez saith, We cannot deny that in the Latine Church there was the use of both kinds; and that it continued till the days of S. Thomas, which was about Anno. 1260. 1 Cor. 11. 28.As for the Greek Church, the World knows they always communicated in both kinds. And in this case the Papists are not more bold to contradict the Scriptures than to oppose themselves against both Councils and Fathers. Ignatius.foreign, saith Ignatius, One Cup distributed to all. Cyprian.Cyprian would not deny the Cup to those, whose duty it was (when called) to shed their blood for Christ. And of the same mind was Jerom, Ambrose, Augustine, Gelasius, Paschasius.
In this practice Reason is no less their enemy, than the Scripture and Antiquity: for though it be but a mans Covenant, yet if it be confirmed, no man disanulleth it, Gal. 3. 6. How much less shall Flesh and Blood presume to alter the last will of the Son of God, and in so material a point, as utterly destroys the Institution? for as D. White observes; Half a man is no man, half a Sacrament, no Sacrament. And there is certainly as much ground thus to conclude against the Papists, as for S. Paul, to conclude the Corinthins did not eat the Lords Supper, 1 Cor. 11. And having thus briefly touched their Opinions in this case, by doing little more then reciting the heads of what their Learned Adversary hath written, we shall leave them till we find, occasion to consider what they have done to the prejudice of Christian Religion in other cases. Only let it be here noted, that as from hence it appears the Papists have not the Sacrament of the Lords Table among them, so we have formerly shewed (and shall do it yet more particularly in our defence) that they have no Baptism, and consequently they have no Church-State remaining, however they are pleased to bear the world in hand that they are the Church, and that all are Hereticks that communicate not with them.