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ther Apotles, because he was not then a Difciple of our Savior's, yet had this Matter of Fact revealed to him. For he faies, I have received of the Lord, that which also I delivered unto you, that the Lord Jefus, the fame night in which he was betrayed, took bread: and when he had given thanks, he brake it, and faid, Take, eat; this is my body which is bróken for you, this do in remembrance of me. After the fame manner alfo he took the cup, when he had Supped, faying, This cup is the new testament in my blond: this doye as oft as ye drink it, in remembrance of me, I Cor. 11. 23, 24, 25.
'Tis not only evident from the words, but also confeffed by our Adverfaries themselves, that these places are to be understood of that eating Bread and drinking Wine in remembrance of Christ, which we call the Lord's-Supper. The question therefore is, whether we be commanded to continue the obfervation of this practice, or no. And this, one would think, is very plainly determined by our Lord himself, who faies, this do ye. For why fhould we imagine that we are not bound to do it, when he bids us do it?
But farther, 'tis to be done in remembrance of our Savior; for he faies, This do ye in remembrance of me. And fhall not we remember him in his own way, and by keeping up that Memorial which he himself has appointed?
Nay, 'twas plainly defigned for a perpetual Memorial of him. For St. Paul faies, as often as ye eat this Bread, and drink this Cup, ye do fhew the Lord's Death, till he come, 1 Cor. 11. 26. which words do imply, that this manner of fhewing the Lord's Death muft continue till his coming to judgment. For that pretence of its being intended to continue no longer, than till he was come in the heart, is
groundlefs and ridiculous. For the Apostles had
And indeed, fo great care has been taken of this inftitution, that St. Paul received inftructions from Heaven concerning it. No other reason of which can be affigned, but that God laies great stress upon the obfervation of it, and requires all Chrift's Difciples to be very careful, that they do this in remembrance of him fo long as the World shall last. But that which gives an abfolute demonftration of our being obliged to eat Bread and drink Wine in remembrance of our Lord, is this, that we are thereby made partakers of the Body and Bloud of Chrift. For 'tis confeffed on all hands, particularly by our Adverfaries, that we are commanded to partake of the Body and Bloud of Christ, 1 Cor. 10.26. I have therefore nothing more to prove, than that by this Eating or Drinking we do partake thereof as we are there commanded.
And for this I appeal to St. Paul's own words, who faies, The Cup of bleffing which we bless, is it not the Communion of the Bloud of Chrift? The Bread which we break, is it not the Communion of the Body of Chrift? For we, being many, are one Bread and one Body. For we are all partakers of that one Bread, i Cor. 10. 16, 17. 'Tis exprefly affirmed by the Apoftle, and agreed on all Hands, that by partaking of that Bread and that Cup, which are here meant, we are made partakers of the Body and Bloud of Chrift. Wherefore I fhall fhew, that
that Bread and that Cup, which are here meant, are the fame Bread and Cup which the Apoftles ate and drank of, when our Lord himself practifed, what our Adverfaries call the Ceremony of eating Bread and drinking Wine, or what we call the Lord's-Supper.
To this end I obferve, that (befides this controverted Text) there is no mention made in all the Bible of eating the Flesh or Body, and drinking the Bloud of our Savior, except in the fixth Chapter of St. John's Gofpel, and in thefe places, where 'tis confeffed by our Adverfaries themselves,' that what we call the Lord's-Supper, is meant.
Now in the fixth Chapter of St. John's Gofpel (as I have already fhewn, ch. 12. p. 151, &c.) eating Chrift's Flesh and drinking his Bloud, do fignify believing on him. And in those other places, where our Adverfaries themfelves confefs, that what we call the Lord's-Supper, is meant, eating Christ's Body (or Flesh) and drinking his Bloud, do fignify eating the Bread and drinking the Wine, which are the Symbols of his Body and Bloud. Now tis confeffed on both fides, that thofe who do eat the Bread and drink of the Cup here mentioned, do eat the Flesh or Body, and drink the Bloud of Chrift. The only Queftion therefore is, whether they do it in that Senfe in the fixth of St. John, or in the other. For they cannot but be fuppofed to do it in one of the two.
Now 'tis very plain, that the Bread is here faid to be broken, and the Cup blessed; which Expreffions can by no means agree with that eating Chrift's Flesh and drinking his Bloud, which our Savior fpeaks of in the fixth of St. John; whereas they do moft exactly agree with that eating and drinking which we find mentioned in the Hiftory of
the Inftitution of what we call the Lord's-Supper. Nay, they are thofe very phrafes which are used by the Evangelifts in their accounts of it, and even by St. Paul too in the very next Chapter to this, where he treats largely of what we call the Lord's-Supper. There is alfo mention made of the Lord's-Table appertaining to this Supper, v.21. of this Chapter, than which nothing can more plainly prove, that that outward eating and drinking which we contend for, are here meant.
Wherefore, fince that eating of Bread and drinking of the Cup which are here mentioned, do denote that eating and drinking Bread and Wine which we call the Lord's-Supper; 'tis plain, that we are commanded to celebrate what we call the Lord's-Supper. Because we are commanded to partake of the Body and Bloud of Christ, which the Apoftle affures us, is done by this outward eating and drinking.
I fhall now confider thofe Objections, which our Adverfaries make against the Obfervation of this precept.
1. 'Tis faid, that those who partake of the Light within by being regenerated and fanctified thereby, do partake of the Flesh and Bloud of Chrift; because the Light within is his Flesh and Bloud. And confequently, 'tis not neceffary for them to eat Bread and drink Wine in order to the Participation of Chrift's Body and Bloud. But I have largely fhewn, that there is no fuch thing as what our Adverfaries call the Light within; and confequently that it neither is, nor can be, our Savior's Body and Bloud; and therefore the Foundation of this Objection is taken away.
2. 'Tis faid, that if the outward Bread and Wine do make Men partakers of Chrift s Body and Bloud,
then the wicked may be partakers thereof, because they may partake of the outward Elements. But I anfwer, that tho' the wicked may partake of the outward Elements, yet they do not partake of Christ's Body and Bloud. Because the outward Elements do convey the bleffings annexed to them, to none but worthy receivers; even as the word preached is faving to none, but those that are ready to obey.
3. The Apoftle faies, that we are all partakers of that one Bread, 1 Cor. 10. 17. and confequently, fay our Adverfaries, the Bread here fpoken of is but one. And if fo; then it can't be the outward Bread, because the inward Bread must then be excluded. But our Adverfaries must confider that I have proved, that the Bread here fpoken of is the outward Bread, and cannot be that inward Bread which they talk of. And therefore the one Bread muft fignifie the fame Bread, of which all do partake, tho' by a worthy Participation thereof they do alfo partake of the Body of Chrift, which our Savior does alfo call Bread in a myftical Senfe.
4. 'Tis objected, that the Apostle speaking of outward eating and drinking faies, This is not to eat the Lord's-Supper, 1 Cor. 11. 20. But what is the reafon? Why he tells us in the very next words. For in eating every one taketh before other his own Supper; and one is hungry, and another is drunken, v.21. Now if they had not been guilty of this wick ed behavior therein, then the outward eating and drinking had been the Lord's-Supper. The Apoftle therefore tells them, that this was not doing it as they ought; and afterwards gives them a rule for the Performance of it, faying, But let a Man examin himself, and fo let him eat of that Bread and drink of that Cup, v. 28.