that believe in Chrift. John 6. 47, 54. d By remembring Chrift's Body broken for us, and his Blood fhed for us as we ought to do. See 12 2. X. Q. How are the Body and Blood of Chrift fignified by the bread and wine? a For the fame end that his Blood was fhed. See 3 2.6 This is the plain meaning of Chrift's Words, This is my body which is given (broken) for you: this do in Remembrance A. I must receive this bread remembring Chrift's Body broken for us a. And I muft receive this wine remembring Chrift's Blood the Seal of the New Teftament, fhed for us for the forgiveness of our fins b. of me. This is my blood of the new teftament, (or the new teftament in my blood) which is fbed for you, and for many for the remiffion of fins: this do ye, as oft as ye drink it, in Remembrance of me. This remembrance must be as fuch things ought to be remembred. See 11 2 Without doubt the bread is the Body of Christ, and the wine is his blood in fuch a fenfe, as the Paffover lamb was the Paffover. That lamb was call'd the Paffover, because it was to be eaten in remembrance of God's paffing over, his paffing over his people, when he flew the first born of the Egyptians, (Exod. 12. 11 to 15, 26, 27) and his delivering his people by that means from the bondage of the Egyptians, ver. 42. So Chrift fays of the bread, This is my body which is broken for you; and of the wine, This is my blood of the new teftament, (or the new teftament in my blood) which is fbed for you for the remiffion of fins; meaning that this bread is a fign of his Body broken for us, to be receiv'd in remembrance of his Body broken for us; and that this wine is a fign of his Blood the Seal of the New Teftament, fhed for us for the remiffion of fins, to be receiv'd in remembrance of the fame. This meaning of Chrift's words is further fhew'd by his faying, This do in Remembrance of me which being faid only in fome of the accounts of his Inftitution, does no more than explain what is faid in all. See the Plain Subftance, &r. 33 2 They They that make a nice obfervation of ro may fee the Greek of Gen. 28. 17. Zech. 5. 2, 3. Matth. 7. 12. Mark 15. 16, 42. Eph. 1. 13, 14. 2 Thef. 3. 17: 1 Tim. 3. 15: As to the words 1 Cor. 10. 16, The Cup of bleffing which we blefs, is it not the communion of the blood of Chrift? The bread which we break, is it not the communion of the body of Chrift? they are not written as the immediate meaning of Chrift's Words, This is my body, this is my blood; but for an observati on concluded from Chrift's Words. The Right Remembring Chrift's Body broken for us, and his Blood fhed for us to feal the New Teftament, is certainly the Communion or partaking of his Body and Blood; as that is the partaking of the Benefits of his Body broken, and Blood shed for us. But yet the partaking of the benefits of Chrift's Body broken, and his Blood shed for us, is not the first and immediate meaning, either of Chrift's Words, my body, my blood; or of St. Paul's words, the communion of the body of Chrift, the communion of the blood of Chrift. What is the first and immediate meaning of Chrift's Words, is now before fhew'd. And the firft and immediate meaning of St. Paul's words will appear by confidering the design of them. These words, The cup of bleffing which we blefs, is it not the communion of the blood of Chrift? The bread which we break, is it not the communion of the body of Chrift? I fay these words are ufed to prove that thofe Chriftians that went to idol feasts, and there did eat of things offer'd in facrifice to the idol, did joyn with the heathen prieft in his offering facrifice to the idol, and fo were partakers with him of that fin and evil deed. ver. 42, 15, 19, 20, 21. And for the proving of the fame thing it is alledg'd, that they which did eat of the Jews facrifices, were partakers of the altar: that is, they were partakers with the Prieft of his offering facrifice upon the altar, they joyn'd with him in that fervice. Therefore that the words, The cup of bleffing, &c, may prove what they are defign'd to prove, the immediate meaning of them is this, Our bleffing and receiving this Sacrament, is our joyning with Chrift in his offering the Sacrifice of his Body and Blood, our partaking with him of that Service done to God, by our folemn remembring it before God. This interpretation naturally proves what is aforefaid of thofe that went to idol feafts: and it perfectly agrees with the confirmation of the fame proof in the next words, For we being many are one bread, &c; that is, by being partakers of that one bread, we fhew our felves to be one lump and one company. And And that proves that they which did eat of the facrifices of idol. feafts, were one lump, and one company with the idolaters; and fo did partake or joyn with them in their idolatry.. So St. Paul's communion of the body and blood of Christ, appears to be our joyning or partaking with Chrift in his offering the Sacrifice of his Body and Blood. And the one joyning or partaking with Chrift in his offering the Sacrifice of his Body and Blood, if we do it as we ought, by rightly remembring his Body broken for us, and his Blood fhed for us to feal the New Teftament, then it is alfo our partaking of the Benefits of his Body broken and Blood fhed for us, that is a means whereby we are made partakers of those benefits. See the Plain Subftance, &c, 35 2 XI. Q. How muft this your remembring be? A. I muft ftedfaftly believe a that God will give me that truly repent, the forgiveness b and grace, and all other mercies promised c in the New Teftament Seal'd with his Son's Death d. a Heb. 11, 6.b Mark 16. 15, 16. Luke 24. The Gospel to 47. be believed, is remiffion of Sins in Chrift's Name to them that repent. And in the remiffion of fins are contain'd all other mercies. See the Creed. 44 2. Deut. 30. I to II. Luke 15. 18 to 25. d This faith or believing is faith in his blood or Death, Rom. 3. 25. Gal. 2. 20. And it is done in all the Prayers, believing that God grants us the mercies we pray for, according to the promises feal'd with his Son's Blood; particularly in the Prayer at the Receiving the holy Signs. And fo we feed on Chrift (that is, receive his benefits) in our hearts by faith. Mark 11. 24. Heb. 11. 6, 11. Sarah received the promised child by belieiving the promise. So ver. 33, they obtained promifes by believing them. 2 Chr. 20. 20. And they that believed not the promises, received not the mercies promifed. Heb. 3. 18, 19. Numb. 14. 2, 3, 11, 28, Ec. 2 Kings 7. 2, 17. I must give the greatest thanks I can for the Infinite Mercy of God and Chrift + in Chrift's Dying for us, and for all the Benefits which we receive thereby e, e. ving thanks is done in the Thanksgivings after Receiving, particularly in that which begins with Glory be to God on high. f Rom. 5. 7, 8. 1 John 3. 16. ch. 4. 10, 19. g Tit. 2. 14. This giving up our felves to love God and Chrift, and to keep their Commandments, is done in praying for grace, particularly in the Lord's Prayer. And it is done in these words, And bere we And I must give up my self to love God and Christ with all my power, for their most wonderful love f; and to obey with all my power all their Commands of the New Teftament feal'd with Chrift's Death g; particularly their Commands to love one another, as they have lov'd us b. offer and prefent unto thee, O Lord, our felves, &c. In performing this Vow, beware of being Lukewarm. Revel. 3. 15 to 20. b John 15. 12, 13. 1 John 4. 10, 11. This giving up our felves to love one another, is done in praying for others and for all men, as Chrift Died for all men; in forgiving those that trefpass against us, as Chrift Died that he might forgive us; in liberal giving alms, as Chrift gave his Body and Blood; and in making the poor partake of that fober, rejoy cing at home (inftead of the feafts of charity in the Church, Ads 2. 46. 1 Cor. 11. 20, &c. Jude 12) which ought to be on the days of our joyful remembring our Saviour's Redeeming our bodies, as well as our fouls. See what our Bleffed Saviour fays Luke 14. 13, 14. And in giving thine alms, beware of not paying a due regard to his Infinite Bounty. XII. Q. How are the Body and Blood of Chrift verily and indeed taken and received by the faithful -in the Lord's Supper? Because then I do my part of the New Teftament feal'd with Chrift's Body broken, and Blood fhed. And then God is fure to give me the Benefits promis'd in the fame his Body broken, and Blood New Teftament feal'd * fhed, that is, feal'd with his Death. See 3 2 See 4 2 XIII. Q. What are the benefits whereof we are partakers by receiving the Body and Blood of Chrift in the Lord's Supper? A. The ftrengthning and refreshing of our fouls by the Body and Blood of Chrift, as our bodies are by the bread and wine. XIV. Q. How are our fouls ftrengthned and refreshed by the Body and Blood of Christ in the Lord's "Supper?" When with the help ment; then I remem- A. Our fouls are strengthned and refreshed by our continuing to receive, and receiving more comfortably the forgiveness and grace, and all other mercies obtained by Chrift's Body broken, and Blood fhed for us. more carefully, as God requires in the New Teftament fo feal'd. And then God continues to me, and gives me more fully the grace, and comfort of pardon, and hope of the other benefits of the New Teftament feal'd with his Son's Body broken, and Blood fhed for us. John 15, 2, 10. Prov. 4. 18. When we continue in our duty, doing our belt endeavour, God continues and increases his grace and mercy to us. XV. Q. How do you receive in the Lord's Supper all the mercies obtain'd by Christ's Death? A. I receive what is then to be receiv'd a. And I receive the affurance of what is to be receiv'd at other times, and by other means b. a Continuance and comfort of pardon, and See the margin of 14. 2. b The |
