{Second Part 51}
CHAP. X.
Touching the Supper of the Lord, with his Disciples the night before he was betrayed.
Forasmuch as the Children of Light amongst those called Quakers, have been reputed Apostatized from the true Faith and Disowners of Gospel Ordinances, not only because (since they have believed in the sufficiency of God’s Grace, given by God, and inwardly received by them) they have not been found in the Outward Practices of Water-Baptism (of which in the last Chapter we have already treated) but also for that they (as the Church of Christ) are not principled to meet together at some certain appointed times and seasons, to break Bread and drink Wine, as that which (according to the reputed institution of Christ) they ought to do, in a more solemn manner, than at other times; and then term such their eating and drinking the Sacrament of the Lord’s Supper, or Communion and Participation of the Body and Blood of Christ. It is therefore thought meet at this time to treat somewhat on this Subject, evidencing that the Doctrine published by Christ at his Last Supper is owned by us; and in order thereunto ‘tis thus observed, when the Disciples of Christ the Night before he was betrayed, were eating the Passover with him, the Evangelist thus declares: And he took Bread, and gave thanks, and brake it, and gave unto them, saying This is my Body, which is given for you; this do in remembrance of me; Likewise also the Cup after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you.
{Second Part 52} The aforesaid words, This do in remembrance of me; is the only sentence spoken by Christ, whereof the Scripture makes mention, whereby the institution of the Sacrament of the Lord’s Supper (so called) may be pretended to be proved; from which words it naturally follows, that Christ’s Disciples were to do something, which he then did, which undoubtedly was to give thanks and break Bread (in remembrance of him) and according to this Command, we believe, ‘tis the duty of every Christian, both in Eating and Drinking, to receive the same with thankful hearts, and to be not only at such times and seasons, but at other times also, in the remembrance of the Benefits, whereof the faithful are Partakers through the death of Christ; and those who thus believe, and thus practise (which the faithful People of God amongst those called Quakers do) own the Doctrine of Christ at his Last Supper; and if we said no more, we have said enough to evidence what we have undertaken to do, viz. That the Doctrine publish’d by Christ at his last Supper, is owned by us.
But since it is so, that divers places of Scripture have been taken by many professing Christianity to signifie, that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper (so called,) ‘tis further signified, what may be pretended to be said in favour thereof after Christ ascended.
Acts 2. it appears, that after the pouring forth of the Holy Ghost, Peter stood up, and preached unto the Jews, at which Sermon there were added unto the Church about three thousand, touching whom verse the 42. ‘tis thus said, And they continued steadfastly in the Apostles Doctrine and Fellowship, and in Breaking of Bread, and in Prayers: No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper (so called) as practiced by the Professors of Christianity at this day; but whether on sufficient ground is not the question: for our parts we {Second Part 53} testifie, it appears groundless to us; for verse the 44_th 'tis said, All that believed were together, and had all things common; and verse the 46_th thus, And they continuing daily with one accord in the Temple, and breaking Bread from house to house, did eat their own meat with gladness and singleness of heart, praising God. These Scriptures being duely weighed clearly manifest, that as often as they did eat, they had all things common, and praised God, and that here’s no ground to believe, that the daily Breaking of Bread, there spoken of, had a relation to daily, solemn, appointed Meetings, wherein the Apostles did take bread, bless, break it, and distribute it, under the notion of a Sign unto them, that they were made Partakers of the Body of Christ, whereby the Soul is nourished; but rather that at those Opportunities, their outward Bodies and Hunger were refreshed and satisfied; which in the Apostle Paul’s sense was not eating of the Lord’s Supper, as is manifest, 1 Cor. 11. 20, 21, 22, 33, 34. Moreover, if we do but compare the aforesaid Scriptures Acts 2. 42, 46. with what is written Acts 6. from the beginning to the 7th verse, 'tis rational to conclude, that in their daily breaking bread from house to house, no other Institution, Ordinance, or Sacrement was hinted at, than what was neglected toward the Grecian widows, mentioned Acts 6. 1. which Neglect occasioned a Choice of seven Deacons, because 'twas not judged reasonable, that the Apostles should leave the Word of God, and serve Tables; which service there hinted at, was doubtless a Ministration of Outward Food, for the nourishment of the Outward Man, and not the nourishment of the soul.
Acts 20. 7. ‘Tis thus said, And upon the first day of the week, when the Disciples came together to break Bread, Paul preached unto them ready to depart on the morrow, and continued his speech until midnight; and in the following verses 'tis signified, that when Paul came up again (from {Second Part 54} taking up a young man, who, as Paul was long preaching, sunk down with sleep, and fell down from the third loft, and was taken up dead) and had broken bread and eaten, and talked a long time, even unto the break of day, he departed.
On this Scripture it may be observed, that no mention is made, that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper; nor yet that the end thereof was, that they might be on that occasion, in a more solemn Commemoration of the Death of Christ, than at other times, wherein they might refresh their outward man with Carnal food; and therefore though I cannot but have so much Charity for the Disciples of Christ, as to believe, that when they did so eat (as aforesaid) they were in the remembrance of the Benefits through Christ’s Death (as every true Christian ought to be, and more especially whilst participating of his Mercies) yet the Scriptures already named, seem no rational Proof of any such solemn Insitution made by Christ, which many under the Profession of Christianity pretend to have practiced.
1 Cor. 10. 16. 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?
Considering the mind of the spirit through the Apostle in the very same Epistle, we appeal unto such who are knowing in the Mysteries of God’s Kingdom, Whether ‘tis not unreasonable to take the Meaning of the Spirit to be, that this had a Tendency to Encourage Outward Meetings, wherein Outward Bread ought to be broken and communicated, as a Sign of being Partakers of Christ’s Body, or to prove any solemn Institution made by Christ, more than what may as well be alleged from the words of John to be then instituted by Christ, when he said, John 6. 51, 56. I am the living Bread which cometh down from heaven, if {Second Part 55} any man eat of this bread, he shall live for ever; he that eateth my Flesh, and drinkers my Blood, dwelleth in me, and I in him.
1 Cor. 11. 23, 24, 25, 26. Paul thus said, For I had received of the Lord that which also I delivered unto you, that the Lord Jesus the same night which he was betrayed, took Bread, and when he had given thanks, he broke it, and said, Take, eat, this is my Body which is broken for you; this do in remembrance of me. After the same manner also he took the Cup, when he had supped saying, this Cup us the New Testament in my Blood; this do ye as often as ye drink it, in remembrance of me; for as often as ye eat this Bread, and drink this Cup, ye do shew the Lord’s Death till he come.
This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper (so called) as a Gospel Ordinance.
The first thing needful to be considered, in order to the having a right understanding of the mind of the Spirit through Paul in this matter is, the occasion whereon ‘twas written, which is signified from ver. 17 to 23 of the same Chapter, from whence it appears, That the Corinthians came not together for the better, but for the worse; for that when they came together, Paul heard there were divisions amongst them, and that in eating, every one took before the other his own supper, and that one was hungry, and another drunken, and that this was not to eat the Lord’s Supper; and then proceeds to relate, what he had delivered {Second Part 56} unto them, as an evidence that their Practice was not to be justified, or owned from any thing delivered unto them by him.
‘Tis now necessary to consider, what may,and what may not be inferred, as pertinent to the matter in hand, from what Paul delivered to the Corinths.
It cannot be inferred that those who worthily did eat of that bread, and drink of that Cup, mentioned verses 24, 25. (which we will not deny to be outward) were after the receiving thereof made Partakers of Christ’s Body; for though ver. 27 the Apostle thus saith, Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord; yet he doth not on this occasion say, that the Worthy Receiver is Partaker of the Body of Christ; and why? but because that was not the declared end, what then was the declared end? the end from Paul’s words seems to be, to shew the Lord’s death till he come, for verse 26. he saith, For as often as ye eat this Bread, and drink this Cup, ye do shew the Lord’s death till he come, in remembrance whereof man may be, and yet no Partaker of his Body: and as to these words [till he come] they may reasonably be taken to relate to his coming to man in Spirit; and if so, there is no pretence from Paul’s words, that such ought to continue in the aforesaid Practice, for the remembrance of Christ’s Death, who are witnesses of his coming in the spirit, by which (as living members of his spiritual Body) they are attained unto the End, wherefore a remembrance of his Death was accounted needful.
And as to these words, Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord, it may be said, that no command is herein contained to prove, that the Sacrament of the Supper (so called) ought to be, or to have been practiced; but yet we confess, that from these words it’s {Second Part 57} Rational to conclude, That Paul had a Sense, that some might take occasion to meet together to break Bread, and to Drink; and forasmuch as the use thereof was abused, it might be necessary Caution in Paul, to signify, that the Unworthy Eaters were guilty of the Body and Blood of Christ: because if they made Conscience thereof , (as doubtless those who so practiced, would profess they did, even as some others made Conscience of Observing a Day) the Abuse thereof could not become Sin unto them, by which the Just is Crucifyed: And therefore, Such might as Justly be accounted Gulty of the Body, and Blood of Christ, as those, who having tasted the Good Word of God were by their Falling away accounted Crucifiers of the Son of God afresh, and Putters of him to open Shame; read Heb. 6. 5, 6. And though we have repeated the 23, 24, 25, Verses; yet they being chiefly a Repetition of the Words of Christ already spoken to in this Chapter, we shall say the less thereto; and at present, take notice only of these words therein contained, viz. This do in Remembrance of me: Had these Words been omitted by Luke, as they are by Mathew and Mark, on the same Occasion, there would be no Pretence from the Scriptures of Truth, to call Christ’s Breaking of Bread at his Last Supper, an Ordinance of Christ, to continue for-ever.
Moreover, ‘tis worthy our Observation, that John the Evangelist wholly omits that Narration, given by Mathew, Mark, and Luke, from whence the Sacrament of the Supper, (so called) is contended for; more than to say, He riseth from Supper1: and yet doth expressly unto his Disciples, after Supper was ended, thus say: Ye call Me Master and Lord; and ye do well; for so I am: if I then, your Lord and Master, have washed your Feet, ye ought also to wash one anothers Feet; for {Second Part 58} I have given you an Example, that you should do as I have done to you.2
These Things being the Things of God, ought to be weighed, and pondered by his Spirit3; and those who so do, will clearly discern, that Christ by that Outward Action of washing the Disciples Feet, did not only shew unto his Disciples a pattern of Humility, and an Example of Readiness to serve one another in Love; but also, to figure forth unto them, the Necessity of being Washed, Cleansed, and Purifyed in the Inward Man; and that, Otherwise there is no having a Part in Christ: and this is clearly signifyed in the Words of Christ unto Peter; Then cometh he to Simon Peter; and Peter saith unto him, Lord, Doth thou wash my Feet? Jesus answered and said, what I do, thou knowest not now; but thou shalt know hereafter4: Which clearly shews that there was a Spiritual Signification hinted at by Christ’s Outward Washing, for that Peter did know his Outward Washing; and therefore said, Thou shalt never wash my Feet5: Whereupon Jesus answered him thus; If I wash thee not, Thou hast no Part in me.
All which being duly weighed, it appears, that there is as much Ground at this Day from the Scriptures of Truth, to practise the washing of one anothers Feet, and call such a Practice, a Sacrament, to figure forth the Blood of Christ, in which the Sins of those, who are quickened unto God, are washed away; as the Eating of Bread, and Drinking of Wine, in Imitation of what was Practiced or Commanded by Christ, the Night before he was Betrayed, may.
And now, on the Behalf of our Selves, and all the Children of Light, amongst those called Quakers; may it at this Day be said, That though we are not found in that Outward Practice of Washing one anothers Feet, as a Religious Exercise, after that Outward Example, which was {Second Part 59} given by Christ unto his Disciples, the Night before he was Betrayed, and enjoyed as their Duty; nor yet are found in the Practice of Appointing certain Times and Seasons, on purpose to eat Bread, and drink Wine, as that which we ought (Religiously) to do in an more solemn Manner, than at other times: Yet we can boldly say, Christ our Lord and Master, speaks no more Condemnation unto us, as Persons, in that respect, neglecting any thing that he hath instituted for us to practise, than he doth to many Elders of the Church at this Day; who, Visiting the sick, neglect to anoint with oyl in the Name of the Lord: and to others, who being of the Gentile-Stock, according to the Flesh, Do not abstain from eating Blood; and yet in neither of these respects, Condemned; though expressly Exhorted to by the Apostle; read Acts 15. 20. James 5. 14.
Moreover, it is to be considered, that though the Sacrament of the Lord’s Supper (so called) is by some reputed to be Instituted by Christ, in the Room of the Passover, and to continue as a Ordinance6 forever; even as water-Baptism is taken to be Instituted in the room of Circumcision7; yet both are groundless: For, though the Scripture Testifies, That the Feast of the Passover was to be kept by an Ordinance forever; yet when the Time of Reformation came, it ended, even as all those Outward Services and Ordinances, which stood only in Meats, Drinks, and divers Washings, and Carnal Ordinances, imposed until the Time of Reformation, did. Now forasmuch as the Time of Reformation, was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God; we query, Whether after this Time of Reformation, it can be consisting with the Spirit of Truth, for any one to impose upon the People of the Lord, (or for the People {Second Part 60} of the Lord, though not imposed upon) to practice such Ordinances, as consist in Outward Meats, Drinks, and Washings, (as the Ordinances of Baptism, and Sacrament of the Supper, so called, do) as needful, in order to the Salvation of Mankind? Since not only the Author of the Hebrews testifies, That the like Ordinances under the First Covenant had an End, when the Law was changed; but that Paul likewise exhorts against the Use of Ordinances after the commandment and Doctrines of Men, as is largely declared to the Colossians, Chapt. 2. 8, 14, 16. to the end? And, Whether the Introducing thereof at this Day, is not a Building again the Things that have been (according to the Doctrine of Truth) rejected?
To conclude; This is the Testimony of Truth, that is with us to give on this Occasion; That we are not at this Day convinced in our Consciences, That there is any better Ground for the Practice of Water-Baptism, and Breaking of Outward Bread, (as Ordinances under the Dispensation of the Gospel, in this our Day) than the Commandments and Doctrines of Men; but yet are Witnesses, that Christ is come in Spirit unto the Children of Light and that, at the Hearing of his voice, they have opened the Door of their Hearts, whereby they have Supped with him8, and he with them, according to this Testimony, Revel. 3. 20. If any Man hear my Voice, and open the Door, I will come in to him, and will sup with him, and he with me: and so, these being Risen with Christ, seek those things which are above; knowing, that the Kingdom of God consists not in Meats, and in Drinks; but in Righteousness, Peace, and Joy in the Holy Ghost9: And therefore, having received an Earnest of that Life, which is Eternal, (through Faith in the Blood of Christ, who was offered up a Sacrifice unto God, for the Redemption {Second Part 61} of Mankind) do inwardly feel the Benefit of that Offering; and so, (being sensible, that the Flesh profiteth nothing10) are made Partakers of the Quickening Spirit, which was signifyed by Christ, when he said; Except ye eat of the Flesh of the Son of Man, and Drink his Blood, you have no Life in you11: For though Christ so said, yet he did not intend, that there could be a Profiting (as to the growth of the Inward Man) by Eating outward Flesh, no more than the Children of Light do at this Day believe, that the Eating of the Outward bread can nourish the Immortal Soul: And therefore, Christ said; It is the Spirit that quickeneth, the Flesh profiteth nothing12.
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