Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

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 care∣ful, 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 ap∣pear 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 ei∣ther 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 de∣nyes 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 domini∣on 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 re∣cord, 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 wit∣ness 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 ex∣pectation 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 An∣gels of God to be a coming, so, or on like manner as they saw him as∣cend 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 Ho∣ly 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. * 1.1 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 advan∣ced by virtue of all Power both in Heaven and in Earth; and that which adds further strength to this, is the report which these Disci∣ples

make to the Eleven, how that Christ was known to them in break∣ing of Bread.

Notes

• * 1.1

  Augustine, Paulinus, Theophylact. allow this Ex∣position of this Text. Modern Writers some do not oppose it, o∣thers offer ano∣ther Exposition.