The Lords Supper, Section 9 – Section 14
This is my body.
Q. Doe not thoſe words prove clearly, either tranſubſtantiation (as Papiſts affirme, that is, that that bread is changed into the body of Chriſt) or conſubſtantiation (that Chriſts body is in, with, under that bread) as Lutherans ſay?
A. There is no neceſſity that Chriſt ſhould be bodily preſent in this Sacrament: neither in reſpect of this Sacrament it ſelfe: nor yet of theſe words of Chriſt, This is my body, which is thus proved:
1. Chriſts bodily preſence is not neceſſary, in reſpect of this Sacrament it ſelfe; for if we be truly faithfull, we may, and doe attaine unto this Sacraments foure ends, although Chriſts humane body be in heaven.
2. This Sacraments firſt end is to remember Chriſt, as his owne words doe witneſſe, (Doe this in remembrance of me:) now, this Sacrament it ſelfe puts all faithfull receivers in remembrance of Chriſt: and His very words (Do this in remembrance of me) doe evidently ſhew Chriſts bodily abſence: for we remember abſent, not preſent friends.
3. Its ſecond end is to ſhew Chriſts death till He come: This we can do, though His body be abſent. And (Till He come) demonſtrates His bodily abſence.
4. Its third end is to unite us unto Chriſt: This union is partly reall, and partly relative: our reall union with Chriſt is by faith; for Chriſt dwelleth in our hearts by faith, Epheſ. 3.17. And Chriſt lives in us, and we live inHim by faith, Gal. 2.20. And this is called our putting on the Lord Ieſus Chriſt, Rom. 13. ult. to be our wedding garment, Mat. 22.11. Our relative union with Chriſt is like that union between a man and his wife; for we are eſpouſed to Chriſt, 2 Cor. 11.2. and married to Him, Ier. 3.14. Hoſ. 2.19.20. A wife is fleſh of her husbands fleſh, and bone of his bone, Gen. 2.23. although they were ten thouſand miles aſunder.
5. This Sacraments moſt principall end, is to ſeal the Covenant of Grace, for encreaſe of, and ſtrengthning our faith, Rom. 4.11.
But by Papiſts Tranſubſtantiation, and Lutherans Conſubſtantiation, our faith would be much weakned: for, which of theſe two are eaſieſt to be beleeved, that we get Chriſt by faith, which all S. Scriptures affirme (Ioh. 1 12. & 3.16.18. & 6.29.40.47. & 11.25.26.) Or that a bit of bread, and a cup of wine are tranſubſtantiated into the body and bloud of Chriſt; or conſubſtantiated with His body and bloud, which both want all warrant in S. Scripture; yea, which flatly contradicteth S. Scripture, Act. 3.21. Heb. 8.4.
In reſpect then of this Sacrament, Chriſts bodily preſence is not neceſſary.
Neither is Chriſts bodily preſence neceſſary in this Sacrament, in reſpect of Chriſts words, This is my body: 1. Becauſe it is frequent in al Sacraments both of the Old and New Teſtament, to call the ſigne by the name of the thing ſignified.
As Circumciſion is called Gods Covenant, Gen. 17.10. yet v. 11. it is but the ſigne of the Covenant.
The Lamb is called the Lords Paſſeover, Ex. 12.11. yet it was only the ſacrifice of the Lords Paſſeover, v. 27. and a ſigne, Ex. 13.9.
Baptiſme is called the waſhing of regeration, Tit. 3.5. Yet it is but the ſigne of it; for Chriſts bloud only, can waſh us from our ſins, 1 Ioh. 1.7. Baptiſme is alſo ſaid to ſave us, 1 Pet. 3.21. Yet it is but a ſigne of Chriſts bloud which ſaveth us, Act. 4.12.
So, in this Sacrament, our Lord calleth that bread, His body, and that cup, His bloud: Yet, they are but the ſignes of His body and bloud.
There is then no neceſſity of Chriſts bodily preſence in this Sacrament, in reſpect of Chriſts words, This is my body.
2. A ſecond reaſon againſt Tranſubſtantiation, & Conſubſtantiation, is this, This changeis impoſſible; for it is againſt Chriſts glory; for he never appeared on earth, but in glory, Exod. 19.16.18. 1 King. 19.11.12. Mat. 17.2.
Object. Chriſt came in the forme of a ſervant? Philip. 2.17.
A. It is true: yet the Apoſtles behold His glory, the glory as of the only begotten of the Father, full of grace & truth, Joh. 1.14.
3. This change would derogate from Gods honour: for, although Chriſts power can make ſuch a change; yet, Chriſt did never ſhew his power, but for advancing of Gods glory and honour: what honour can it bring unto the Lord, to change a bit of bread into Chriſts body? Chriſt can doe all things but theſe, which diſhonour God: Chriſt cannot lie, Tit. 1.2. nor deny himſelfe, 2 Tim. 2.13.
4. This change were againſt Gods wiſdome; for the Lord neither did, nor doth any thing but for ſome good end: but in this change there can be no good end; ſeeing all the faithfull (wanting this change) can, and doe get Chriſt by faith, as hath been proved before, Ioh. 1.12. & 3.16. &c.
5. This change were againſt all our ſenſes: we heare Chriſt calling it bread, Mat. 26.26.Mar. 14.22. Luk. 22.19. The H. Ghoſt calleth it bread, 1 Cor. 10.16.17. & 1 Cor. 11.23. Now in objects of ſenſe, our ſenſes are competent judges, according to Chriſts own argument, Luk. ult. 39. we ſee, we touch, we taſte, we ſmell bread.
6. This change were againſt not only S. Scripture, Ioh. 16 7.28. & 17.11. Act. 3.21. Heb. 8.4. But alſo, this change were againſt naturall, yea heavenly reaſon, that Chriſts humane body ſhould be at one and the ſelfe ſame time in heaven, and on earth alſo; it would contradict, Mat. ult. 6. Mark. ult. 6. and Luk. ult. 6.
Ob. D. Luther affirmeth, that there is no contradiction in this affirmation: Chriſts humane body is at one and the ſame time not on earth: as Joh. 17.11. Chriſt ſaith, I am no more in the world: then it is underſtood of a ſightly, moveable, and comprehenſible manner of being. But when it is ſaid, that Chriſts humane body is in the world (as in the bread and wine:) Then it is underſtood of the unſightly, immoveable, and incomprehenſible manner of beeing.
A. The H. Ghoſt taught no ſuch divinity in S. Scripture, That Chriſts humane body hath a manner of being belonging unto it, of inviſibility,immoveability, and incomprehenſibility: Beſides its viſible, moveable, and comprehenſible manner of being: Surely, Chriſt even after His reſurrection, demonſtrates the realty of His humane body, by its viſibility, and palpability, Luk ult. 39.
7. This change would altogether overthrow the very beeing of this Sacrament; for in every Sacrament there muſt be both a ſigne, and the thing ſignified, that the elect may receive both.
8. If ſuch a change be, it muſt either bee naturall, or miraculous: by nature it cannot be, that a little bread ſhould be made Chriſts body: nor is it done by a miracle; for all miracles were viſible: but this we ſee not; yea, all our ſenſes witneſſe the contrary.
9. What Chriſt once rejected, as unneceſſary unto ſalvation, He will not afterward admit of it as neceſſary unto ſalvation (for he cannot lie, Tit. 1.2. nor deny himſelfe, 2 Tim. 2.13.) but Chriſt hath rejected the carnall eating of his fleſh (which Tranſubſtantiation and Conſubſtantiation do maintain) as unneceſſary to ſalvation, Joh. 6 63. He will not then admit it now as neceſſary.
Ob. Chriſt affirmeth, that unleſſe we eat His fleſh, and drinke His bloud, we have no life (i.e. everlaſting) in us, Joh. 6.53.
A. 1. To beleeve in Chriſt, and to eat his fleſh, and drinke his bloud, are one, and the ſame, Joh. 6.29.35.40.47. compared with 1.51.53,54,55.
2. Theſe words litterally taken, would contradict Chriſts affirmation unto Mary Magdalen (who never taſted this Supper) Luk. 7.48. and his aſſurance given to the theefe on the croſſe, Luk. 23.43. who never taſted this Sacrament.
Q. What learneſt thou hence?
A. That that Sacramentall bread, and wine, are not changed in their nature, (even after the Conſecration,) but in their uſe and end only.
Which is broken for you.
Q. Why was Chriſts body broken for the elect?
A. For two maine cauſes:
1. That although Chriſt be the fountaine of life, Pſ. 36.9. Ioh. 6.58. as in Himſelf, Ioh. 10.18. So, alſo unto us, Act. 17.25.28. Col. 3.4.
And although His fleſh be meat indeed, andHis bloud drink indeed, Ioh. 6.55.
Yet, unleſſe His body had been broken for the elect, He had neither been our life, nor our ſoules food: not our life, untill by death he had deſtroyed him who had the power of death, that is the divell, Heb. 2.14.
Nor could Chriſt be our ſoules food untill His body was broken, Heb. 9.13,14,15,16.
2. Unleſſe Chriſts body had been broken, He could not have procured remiſſion of ſin unto the elect; for, without ſhedding of bloud, there is no remiſſion of ſin, Heb. 9.22.
Nor could he have anſwered Gods truth, Gen. 2.17. becauſe that nature that ſinned, behoved to dye.
But now His body being broken, He is a fountaine opened for ſin, and for uncleanneſſe, Zach. 13.1.
Q. What doth this teach thee?
A. 1. To know the love of Chriſt, which paſſeth all knowledge, Eph. 3.19. that I may love him above all things, counting my life and all things but dung in compariſon of Chriſt, Philip. 3.8.
2. To bewaile my ſins, confeſſe them, and forſake them, Prov. 28.13. becauſe they occaſioned the breaking of Chriſts body, Eſa. 53.5.and crucifie him afreſh, Heb. 6.6.
3. Papiſts and Lutherans ſinfull folly, who keep their ſacramentall bread whole, unbroken in their mouth.
Ob. But they offer an unbloudy ſacrifice, as they ſay?
A. They are meer deluders of their owne ſoules; for without ſhedding of bloud, there is no remiſſion of ſins, Heb. 9.22.
4. Seeing the Father ſpared not his own Son, but gave him freely for us all, Rom. 8.32. And that Chriſt ſpared not himſelfe, but laid downe His life willingly for all the elect, Ioh. 10.18. If I can get Chriſt in this Sacrament by faith. I get all whatſoever is good for me, Rom. 8 32.
Doe this in remembrance of me.
Q. What doth the Holy Ghoſt aime at in thoſe words?
A. 1. This is the firſt end of this Sacrament; in which I am commanded to remember continually all that Chriſt hath done, and ſuffered for me: which all, is ſummarily ſignified in this Supper of the Lord.
2. That whatſoever was at firſt done, and ſaid in this Sacrament by our Lord and his Apoſtles, muſt be imitated (in diſcretion) ever afterwards.
Q. What doth this teach thee?
A. 1. Never to forget my Lords love, leſt I be turned into hell, Pſ. 9.17.
2. In receiving this Sacrament, to imitate the inſtitution according to my calling, be I Miniſter or hearer.
3. The terrible condition of ſuch who refuſe or contemne this Sacrament: for they refuſe the means of their ſalvation, and remember not Chriſt.
V. 25. This cup is the New Teſtament in my bloud.
Q. Why did Chriſt take wine to repreſent H… bloud in this Sacrament?
A. 1. Becauſe wine reſembles Chriſ… bloud, both in colour (being red) and in nam… for its called the bloud of the grape, Gen. ….11.
2. As it is not wine untill it be preſſed o… of the grape: So, nor Chriſts bloud did ſa… as actually, untillit was ſhed out of His body, Mat. 26.28. Heb. 9.14.
3. As wine is to be given to the ſorrowfull and heavy hearted for comforting them, Prov. 31.6. So Chriſts bloud is the only ſalve which can comfort a ſin-ſick ſoule, which is ſenſible of its ſin and miſery, Act. 2.38,39. 1 Joh. 17.
4. As wine maketh mans heart glad, Pſ. 104.15. So doth Chriſts bloud glad our ſouls, when by faith we are ſure that it was ſhed for us, 1 Pet. 1.18,19.
Q. What doth the Holy Ghoſt ſhew in theſe words (This cup is the New Teſtament in my bloud?)
A. 1. As the Goſpel conſiſts of two main parts:
1. Of all that Chriſt did, and ſuffered for all the elect.
2. That Chriſt was choſen of the Father to be redeemer of all the elect, Pſ. 89.19.
That the Father did preordain Him, 1 Pet. 1.20.
Sent Him, Ioh. 3.17.
Sealed Him. Ioh. 6.27.
Sanctified Him, Ioh. 10.36.
And that Chriſt was freely given of the Father, Ioh. 3.16. And was made of the Fatherunto all the truly faithfull, our wiſdome, righteouſneſſe, ſanctification and redemption, 1 Cor. 1.30. Eſ. 9.6. And that Chriſt gave Himſelfe freely for all the elect, Eph. 5.2.
So, this Sacrament repreſenteth both theſe unto us.
2. That this Sacrament is the ſeale of the Goſpel, Rom. 4.11. ſhewing all that to the eye (for it is a viſible word) which the Goſpel preſents to the eare: Even that Chriſt is freely given of the Father; and fully gives Himſelfe in this Sacrament unto all who will take Him by faith, as His own words prove, Take, eat, this is my body: Drinke, this is my bloud.
Q. How can I take Chriſt?
A. Taking of Chriſt is an act of the will, which act by faith takes Chriſt to be my Prophet to teach me, Ioh. 15.15.
To be my Prieſt, whoſe ſacrifice of Himſelfe can only ſave me, Heb. 7.24,25.
And to be my King to apply ſalvation unto me, Act. 4.12. And whoſe only laws concerning his worſhip, and my ſalvation, I muſt ſolemnly ſweare to obſerve, Pſ. 119.106.
2. As I muſt take Chriſt by faith (which wanting, Gods beſt Ordinances profit not,Heb. 4.2.) So I muſt take Him, to love Him above all things, Philip. 3.8. for nothing can pleaſe the Lord which is not done in love, 1 Cor. 3. paſſim.
3. In taking Chriſt I muſt reſolve, and conſtantly endeavour to my beſt poſſibility, to ſerve Him all the dayes of my life, Luk. 1.74,75.
Q. What learneſt thou hence?
A. 1. Seeing Chriſt who is the full food of my ſoul) is given of the Father, & freely gives himſelfe in this Supper, I muſt purge away all my native corruptions, Eſ. 1 16,17. and hunger for it, Mat. 5.6. before I receive it.
2. I admire the helliſh obſtinacie of Papiſts, and Lutherans, who confeſſe theſe words (This cup, &c.) to be a figurative ſpeech, (The cup for the wine) and yet will not allow ſo much, when the Lord calleth the bread His body.
3. Papiſts perverſeneſſe, who give not the wine unto the inferior ſort of their receivers.
Do this in remembrance of me.
Q. What is here to be markt?
Q. Two things▪ 1. Why is remembrance again commanded. And ſecondly, what is it that we muſt remember?
Q. Why is remembrance again urged?
A. Becauſe of our natures totall corruption, Gen. 5.6. Rom. 7.24. forgetting what we ſhould remember; and remembring what we ſhould forget.
Q. How is that proved?
A. We are commanded to remember:
1. The ſeventh day to keep it all holy, Ex. 20.8.
2. To remember and not forget how we provoke the Lord to wrath, Deut. 9.7.
3. To remember now our Creator in the dayes of our youth, Eccleſ. 12.1.
4. To remember Lots wife, for looking backe to ſin, Luk. 17.32.
5. And in this Sacrament to remember Chriſt, which all wee too often forget.
Againe, we too much remember injuries, which we are commanded to forget, Mat. 6.15.
So, our memories are like ſtrainers, which keep the dregs, and ſuffer the beſt to paſſe thorow.
Q. Are not all thoſe from our memories weakneſſe?
A. No: but from our natures perverſeneſſe; for the world, ſin, treſpaſſes, and vanities are too much remembred, even of the faithfull, Rom. 7.15.
Q. What are we here to remember concerning Chriſt?
A. 1. We muſt remember what Chriſt hath done and ſuffered for us: And that His blood (which is my ſoulss ſpirituall drinke, and which only can cleanſe me from all ſin, 1 Joh. 1.7.) is fully and freely given here unto all faithfull receivers.
2. We muſt remember this Sacraments four ends.
3. That Chriſts bloud was ſhed for mee, Mat. 26.28.
4. And to imitate the Inſtitution.
Q. What learneſt thou here?
A. 1. To bewaile my natures perverſity, and my memories frailty.
2. To frequent this Sacrament often, that I may ſtill remember what my Lord hath undergone for me.
V. 26. Yee doe ſhew the Lords death till hee come.
Q. What is here propounded?
A. Another end of this Sacrament: Chriſts death.
Q. What was Chriſts death?
A. It was the laſt act of His voluntary humiliation: in which He ſuffered the moſt extreame, moſt horrible paines which were due unto all the elect by reaſon of their ſins.
Q. Why is his death which is a paſſion) called an act?
A. Becauſe Chriſt did diſpoſe himſelfe willingly to undergoe it, Joh. 10.11.18.
Q. Why is Chriſts death called voluntary?
A. None could enforce Him unto it, for He is omnipotent, Eſa. 96. Rev. 1.8 & 19.16. His death was of power, Col. 2.15. not of infirmity: for obſervance of His Fathers will, Mat. 26.39.42. for His love to the elect, Ioh. 10.15. for ſatisfying His Fathers juſtice by victory, 1 Cor. 15.54. and not ſuccumbing by miſery, Act. 2.24.
Q. Did our Saviour indeed ſuffer ſuch extream torments?
A. Yes: for his ſufferings did equall all thoſe eternall torments which the whole elect ſhould have ſuffered, Eſa. 53. Pſal. 22. Ioh. 19.
Q. Chriſts ſufferings being ſo ſhort, how is that poſſible?
A. 1. The eternity of paine, the totall abſence of Gods favour, and ſuch other circumſtances accompanying the eternall torments of reprobates, are not of the eſſence, but are adjuncts of paine: And therefore Chriſt did not undergoe them.
2. Our Lord had ſufficiency both of power and dignity to overcome death, and all its circumſtances, Act. 2.24. 1 Cor. 15.54.57.
3. Theſe limitations duly conſidered, Chriſts death was the very ſame; both in its kinde, for it was accurſed, Gal. 3.13. and in its meaſure; for he bare all the elects ſinnes, Eſa. 53.3,4,5 6. And His death did repreſent the very death of the damned fully, Mat. 27.46. Luk. 22.44.
Q. What doth this teach thee?
A. 1. Seeing that the Father ſpared not the Sonne of His love (who did no ſin, neitherwas guil found in His mouth, 1 Pet. 2.22.) He will not ſpare me if I continue in any one knowne ſin with delight, Iam. 2.10. compared with Deut. 27.26.
2. That the Lord is of purer eyes then to behold evill, and cannot looke on iniquity, Habbac 1.13.
3. I muſt communicate often, that I may ſhew alwayes the Lords death, and that ſinne live not in me, Rom. 6.3. compared with. v. 6.
4. If in this Sacrament I get Chriſt by faith, then his bloud cleanſeth mee from all ſin, 1 Ioh. 1.7.