PROPOSITION XIII.

[119]The Communion of the Body and Blood of Christ is inward and spiritual, which is the Participation of his Flesh and Blood, by which the inward Man is daily nourished in the Hearts of those in whom Christ dwells. Of which Things the Breaking of Bread by Christ with his Disciples was a Figure, which even they who had received the Substance used in the Church for a Time, for the Sake of the Weak; [120]even as abstaining from Things strangled, and from Blood, the Washing one another’s Feet, and the Anointing of the Sick with Oil: All which are commanded with no less Authority and Solemnity than the former; yet seeing they are but Shadows of better Things, they cease in such as have obtained the Substance.

Object.If it be asked then, What that Body, what that Flesh and Blood is?

Answ.I answer, It is that Heavenly Seed, that divine, spiritual, celestial Substance, of which we spake before in the fifth and sixth Propositions. What the heavenly Seed is, whereby formerly, and also now, Life and Salvation was and is communicated.This is that spiritual Body of Christ, whereby and through which he communicateth Life to Men, and Salvation to as many as believe in him, and receive him; and whereby also Man comes to have Fellowship and Communion with God. This is proved from the 6th of John, from Verse 32. to the End, where Christ speaks more at large of this Matter, than in any other Place: And indeed this Evangelist and beloved Disciple, who lay in the Bosom of our Lord, gives us a more full Account of the spiritual Sayings and Doctrine of Christ than any other; and it is observable, that though he speaks nothing of the Ceremony used by Christ of breaking Bread with his Disciples, neither in his evangelical Account of Christ’s Life and Sufferings, nor in his Epistles; yet he is more large in this Account of the Participation of the Body, Flesh and Blood of Christ, than any of them all. For Christ, in this Chapter, perceiving that the Jews did follow him for Love of the Loaves, desires them (Verse 27) to labour not for the Meat which perisheth, but for that Meat which endureth for ever: But forasmuch as they, being carnal in their Apprehensions, and not understanding the spiritual Language and Doctrine of Christ, did judge the Manna, which Moses gave their Fathers, to be the most excellent Bread, as coming from Heaven; Christ, to rectify that Mistake, and better inform them, affirmeth, First, That it is not Moses, but his Father, that giveth the true Bread from Heaven, Ver. 32. and 48. Secondly, This Bread he calls himself, Ver. 35. I am the Bread of Life: And Ver. 51. I am the living Bread, which came down from Heaven. Thirdly, He declares that this Bread is his Flesh, Ver. 51. The Bread that I will give, is my Flesh; and Ver. 55. For my Flesh is Meat indeed, and my Blood is Drink indeed. Fourthly, The Necessity of partaking thereof. Ver. 53. Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. And Lastly, The blessed Fruits and necessary Effects of this Communion of the Body and Blood of Christ. Ver. 33. This Bread giveth Life to the World. Ver. 50. He that eateth thereof, dieth not. Ver. 58. He that eateth of this Bread, shall live for ever. Ver. 54. Whoso eateth this Flesh, and drinketh this Blood, shall live for ever. Ver. 56. And he dwelleth in Christ, and Christ in him. Ver. 57. And shall live by Christ. The Origin, Nature and Effects of the Body, Flesh and Blood of Christ.From this large Description of the Origin, Nature, and Effects of this Body, Flesh and Blood of Christ, it is apparent that it is spiritual, and to be understood of a spiritual Body, and not of that Body, or Temple of Jesus Christ, which was born of the Virgin Mary, and in which he walked, lived, and suffered in the Land of Judea; because it is said, that it came down from Heaven, yea, that it is he that came down from Heaven. Now all Christians at present generally acknowledge, that the outward Body of Christ came not down from Heaven; neither was it that Part of Christ which came down from Heaven. And to put the Matter out of Doubt, when the carnal Jews would have been so understanding it, he tells them plainly, Ver. 63. It is the Spirit that quickeneth, but the Flesh profiteth Nothing. Solid Reasons that it is his spiritual Body Christ speaks of.This is also founded upon most sound and solid Reason; because it is the Soul, not the Body, that is to be nourished by this Flesh and Blood. Now outward Flesh cannot nourish nor feed the Soul; there is no Proportion nor Analogy betwixt them; neither is the Communion of the Saints with God by a Conjunction and mutual Participation of Flesh, but of the Spirit: [121]He that is joined to the Lord is one Spirit, not one Flesh. For the Flesh (I mean outward Flesh, even such as was that wherein Christ lived and walked when upon Earth; and not Flesh, when transformed by a Metaphor, to be understood spiritually) can only partake of Flesh, as Spirit of Spirit: As the Body cannot feed upon Spirit, neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually to be understood, appears further, inasmuch as that which feedeth upon it shall never die: But the Bodies of all Men once die; yea, it was necessary that the Body of Christ himself should die. That this Body, and spiritual Flesh and Blood of Christ, is to be understood of that divine and heavenly Seed, before spoken of by us, appears both by the Nature and Fruits of it. First, it is said, It is that which cometh down from Heaven, and giveth Life unto the World: Now this answers to that Light and Seed, which is testified of, John i. to be the Light of the World, and the Life of Men. This spiritual Light and Seed is as Bread to the hungry Soul.For that spiritual Light and Seed, as it receives Place in Men’s Hearts, and Room to spring up there, is as Bread to the hungry and fainting Soul, that is (as it were) buried and dead in the Lusts of the World; which receives Life again, and revives, as it tasteth and partaketh of this heavenly Bread: And they that partake of it are said to come to Christ; neither can any have it, but by coming to him, and believing in the Appearance of his Light in their Hearts; by receiving which, and believing in it, the Participation of this Body and Bread is known. And that Christ understands the same Thing here by his Body, Flesh and Blood, which is understood, John i. by the Light enlightening every Man, and the Life, &c. appears; for the Light and Life, spoken of John i. is said to be Christ; He is the true Light: And the Bread and Flesh, &c. spoken of in John vi. is called Christ; I am the Bread of Life, saith he. Again, They that received that Light and Life, John i. 12. obtained Power to become the Sons of God, by believing in his Name: So also here, John vi. 35. He that cometh unto this Bread of Life shall not hunger; and he that believes in him, who is this Bread, shall never thirst. Christ’s outward and spiritual Body distinguished.So then, as there was the outward visible Body and Temple of Jesus Christ, which took its Origin from the Virgin Mary; there is also the spiritual Body of Christ, by and through which He that was the Word in the Beginning with God, and was and is GOD, did reveal himself to the Sons of Men in all Ages, and whereby Men in all Ages come to be made Partakers of eternal Life, and to have Communion and Fellowship with God and Christ. The Patriarchs did eat of the Body of Christ.Of which Body of Christ, and Flesh and Blood, if both Adam, and Seth, and Enoch, and Noah, and Abraham, and Moses, and David, and all the Prophets and holy Men of God, had not eaten, they had not had Life in them; nor could their inward Man have been nourished. Now as the outward Body and Temple was called Christ, so was also his spiritual Body, no less properly, and that long before that outward Body was in Being. Hence the Apostle saith, 1 Cor. x. 3, 4. That the Fathers did all eat the same spiritual Meat, and did all drink the same spiritual Drink: [For they drank of that spiritual Rock that followed them, and that Rock was Christ.] This cannot be understood otherwise than of this spiritual Body of Christ; which spiritual Body of Christ, though it was the saving Food of the Righteous both before the Law and under the Law; yet under the Law it was veiled and shadowed, and covered under divers Types, Ceremonies and Observations; yea, and not only so, but it was veiled and hid, in some Respect, under the outward Temple and Body of Christ, or during the Continuance of it; so that the Jews could not understand Christ’s Preaching about it while on Earth: [122]And not the Jews only, but many of his Disciples, judging it an hard Saying, murmured at it; and many from that Time went back from him, and walked no more with him. I doubt not but that there are many also at this Day, professing to be the Disciples of Christ, that do as little understand this Matter as those did, and are as apt to be offended, and stumble at it, while they are gazing and following after the outward Body; and look not to that by which the Saints are daily fed and nourished. The divine Light of Christ doth make the Saints Partakers of his Body.For as Jesus Christ, in Obedience to the Will of the Father, did by the eternal Spirit offer up that Body for a Propitiation for the Remission of Sins, and finished his Testimony upon Earth thereby, in a most perfect Example of Patience, Resignation and Holiness, that all might be made Partakers of the Fruit of that Sacrifice; so hath he likewise poured forth into the Hearts of all Men a Measure of that divine Light and Seed wherewith he is clothed; that thereby, reaching unto the Consciences of all, he may raise them up out of Death and Darkness by his Life and Light, and thereby they may be made Partakers of his Body, and therethrough come to have Fellowship with the Father and with the Son.

Answ.I answer in the plain and express Words of Christ, I am the Bread of Life, saith he; [123]he that cometh to me shall never hunger; he that believeth in me shall never thirst. And again, For my Flesh is Meat indeed, and my Blood is Drink indeed. So whosoever thou art that askest this Question, or readest these Lines, whether thou accountest thyself a Believer, or really feelest, by a certain and sad Experience, that thou art yet in the Unbelief, and findest that the outward Body and Flesh of Christ is so far from thee, that thou canst not reach it, nor feed upon it; yea, though thou hast often swallowed down and taken in that which the Papists have persuaded thee to be the real Flesh and Blood of Christ, and hast believed it to be so, though all thy Senses told thee the Contrary; The Lutherans and Calvinists Opinions of the Flesh and Blood of Christ in the Supper so called.or (being a Lutheran) hast taken that Bread, in and with and under which the Lutherans have assured thee that the Flesh and Blood of Christ is; or (being a Calvinist) hast partaken of that which the Calvinists say (though a Figure only of the Body) gives them who take it a real Participation of the Body, Flesh, and Blood of Christ, though they never knew how nor what Way; I say, if for all this thou findest thy Soul yet barren, yea, hungry, and ready to starve, for want of something thou longest for; know that that Light which discovers thy Iniquity to thee, which shews thee thy Barrenness, thy Nakedness, thy Emptiness, is that Body which thou must partake of, and feed upon: But that till by forsaking Iniquity thou turnest to it, comest unto it, receivest it, though thou mayest hunger after it, thou canst not be satisfied with it; [124]for it hath no Communion with Darkness, nor canst thou drink of the Cup of the Lord, and the Cup of Devils: And be Partaker of the Lord’s Table, and the Table of Devils, 1 Cor. x. 21. How the inward Man is nourished.But as thou sufferest that small Seed of Righteousness to arise in thee, and to be formed into a Birth, that new substantial Birth, which is brought forth in the Soul, supernaturally feeds upon and is nourished by this spiritual Body; yea, as this outward Birth lives not but as it draws in Breath by the outward elementary Air, so this new Birth lives not in the Soul, but as it draws in and breathes by that spiritual Air or Vehicle. And as the outward Birth cannot subsist without some outward Body to feed upon, some outward Flesh, and some outward Drink, so neither can this inward Birth, unless it be fed by this inward Flesh and Blood of Christ, which answers to it after the same Manner, by Way of Analogy. And this is most agreeable to the Doctrine of Christ concerning this Matter. For as without outward Food the natural Body hath not Life, so also saith Christ, [125]Except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no Life in you. And as the outward Body, eating outward Food, lives thereby, so Christ saith, [126]That he that eateth him shall live by him. So it is this inward Participation of this inward Man, of this inward and spiritual Body, by which Man is united to God, and has Fellowship and Communion with him. [127]He that eateth my Flesh, and drinketh my Blood, saith Christ, dwelleth in me, and I in him. This cannot be understood of outward eating of outward Bread; and as by this the Soul must have Fellowship with God, so also, so far as all the Saints are Partakers of this one Body and one Blood, they come also to have a joint Communion. Hence the Apostle, 1 Cor. x. 17. in this Respect saith, That they [128]being many, are one Bread, and one Body; and to the Wise among the Corinthians he saith, The true spiritual Supper of the Lord.The Bread which we break is the Communion of the Body of Christ. This is the true and spiritual Supper of the Lord, which Men come to partake of, by hearing the Voice of Christ, and opening the Door of their Hearts, and so letting him in in the Manner abovesaid, according to the plain Words of the Scripture, Rev. iii. 20. Behold I stand at the Door and knock; 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. So that the Supper of the Lord, and the supping with the Lord, and partaking of his Flesh and Blood, is no Ways limited to the Ceremony of breaking Bread and drinking Wine at particular Times, but is truly and really enjoyed, as often as the Soul retires into the Light of the Lord, and feels and partakes of that heavenly Life by which the inward Man is nourished; which may be and is often witnessed by the Faithful at all Times, though more particularly when they are assembled together to wait upon the Lord.

The Papists Faith of Christ’s Flesh.The First is of those that say, The Substance of the Bread is transubstantiated into the very Substance of that same Body, Flesh, and Blood of Christ, which was born of the Virgin Mary, and crucified by the Jews; so that after the Words of Consecration, as they call them, it is no more Bread, but the Body of Christ.

The Lutherans Faith.The Second is of such who say, The Substance of the Bread remains, but that also that Body is in, and with, and under the Bread; so that both the Substance of Bread, and of the Body, Flesh, and Blood of Christ, is there also.

The Calvinists Faith.The Third is of those, that, denying both these, do affirm, That the Body of Christ is not there corporally or substantially, but yet that it is really and sacramentally received by the Faithful in the Use of Bread and Wine; but how or what Way it is there, they know not, nor can they tell; only we must believe it is there, yet so that it is only properly in Heaven.

It is not my Design to enter into a Refutation of these several Opinions; for each of their Authors and Assertors have sufficiently refuted one another, and are all of them no less strong both from Scripture and Reason in refuting each their contrary Parties Opinion, than they are weak in establishing their own. For I often have seriously observed, in reading their respective Writings, and so it may be have others, that all of them do notably, in so far as they refute the contrary Opinions; but that they are mightily pained, when they come to confirm and plead for their own. Hence I necessarily must conclude, that none of them had attained to the Truth and Substance of this Mystery. Let us see if Calvin,[129] after he had refuted the two former Opinions, be more successful in what he affirms and asserts for the Truth of his Opinion, who, after he hath much laboured in overturning and refuting the two former Opinions, plainly confesseth, that he knows not what to affirm instead of them. J. Calvin’s faith of Christ’s Flesh and Blood uncertain.For after he has spoken much, and at last concluded, That the Body of Christ is there, and that the Saints must needs partake thereof, at last he lands in these Words, Sect. 32. “But if it be asked me how it is? I shall not be ashamed to confess, that it is a Secret too high for me to comprehend in my Spirit, or explain in Words.” Here he deals very ingenuously; and yet who would have thought that such a Man would have been brought to this Streight in the Confirming of his Opinion? considering that a little before, in the same Chapter, Sect. 15. he accuseth the School-men among the Papists, and I confess truly, The like the Papists.In that they neither understand nor explain to others how Christ is in the Eucharist, which shortly after he confesseth himself he cannot do. If then the School-men among the Papists do neither understand nor yet explain to others their Doctrine in this Matter, nor Calvin can comprehend it in his Spirit, which I judge is as much as not to understand it, nor express it in Words, and then surely he cannot explain it to others, then no Certainty is to be had from either of them. There have been great Endeavours used for Reconcilement in this Matter, both betwixt Papists and Lutherans, Lutherans and Calvinists, yea, and Calvinists and Papists, but all to no Purpose; and many Forms and Manners of Expressions drawn up, to which all might yield; which in the End proved in vain, seeing every one understood them, and interpreted them in their own Way; and so they did thereby but equivocate and deceive one another. The Reason of all this Contention is, because they had not a clear Understanding of the Mystery, and were doting about Shadows and Externals. For both the Ground and Matter of their Contest lies in Things extrinsick from, and unnecessary to, the main Matter. Satan busies People in outward Signs, Shadows, and Forms, whilst they neglect the Substance.And this hath been often the Policy of Satan, to busy People, and amuse them with outward Signs, Shadows, and Forms, making them contend about that, while in the mean Time the Substance is neglected; yea, and in contending for these Shadows he stirs them up to the Practice of Malice, Heat, Revenge, and other Vices, by which he establisheth his Kingdom of Darkness among them, and ruins the Life of Christianity. For there have been more Animosities and Heats about this one Particular, and more Bloodshed and Contention, than about any other. What hath been hurtful to the Reformation.And surely they are little acquainted with the State of Protestant Affairs, who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries. Two Errors the Ground of the Contention about the Supper.Now all those uncertain and absurd Opinions, and the Contentions therefrom arising, have proceeded from their all agreeing in two general Errors concerning this Thing; which being denied and receded from, as they are by us, there would be an easy Way made for Reconciliation, and we should all meet in one spiritual and true Understanding of this Mystery: And as the Contentions, so would also the Absurdities which follow from all the three fore-mentioned Opinions, cease and fall to the Ground.

The First of these Errors is, In making the Communion or Participation of the Body, Flesh, and Blood of Christ to relate to that outward Body, Vessel, or Temple, that was born of the Virgin Mary, and walked and suffered in Judea; whereas it should relate to the Spiritual Body, Flesh, and Blood of Christ, even that heavenly and celestial Light and Life, which was the Food and Nourishment of the Regenerate in all Ages, as we have already proved.

The Second Error is, In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the Breaking of Bread, &c. as if it had only a Relation thereto, or were only enjoyed in the Use of that Ceremony, which it neither hath nor is. For this is that Bread which Christ in his Prayer teaches to call for, terming it [Greek: ton arton ton epiousion: τον αρτον τον επιουσιον], i. e. the Super-substantial Bread, as the Greek hath it, and which the Soul partakes of, without any Relation or necessary Respect to this Ceremony, as shall be hereafter proved more at Length.

These two Errors being thus laid aside, and the Contentions arising therefrom buried, all are agreed in the main Positions, viz. First, Believers Souls do really feed upon the Flesh and Blood of Christ.That the Body, Flesh, and Blood of Christ is necessary for the nourishing of the Soul. Secondly, That the Souls of Believers do really and truly partake and feed upon the Body, Flesh, and Blood of Christ. But while Men are not content with the Spirituality of this Mystery, going in their own Wills, and according to their own Inventions, to strain and wrest the Scriptures to tie this spiritual Communion of the Flesh and Blood of Christ to outward Bread and Wine, and such like carnal Ordinances, no Wonder if by their carnal Apprehensions they run into Confusion. But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special Relation to the Ceremony of breaking Bread, I shall first refute that Opinion, and then proceed to consider the Nature and Use of that Ceremony, and whether it be now necessary to continue; answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ.

First, It is not from the Nature of it; because to partake of the Flesh and Blood of Christ is a spiritual Exercise, and all confess that it is by the Soul and Spirit that we become real Partakers of it, as it is the Soul, and not the Body, that is nourished by it. But to eat Bread and drink Wine is a natural Act, which in itself adds nothing to the Soul, neither has any Thing that is spiritual in it; because the most carnal Man that is can as fully, as perfectly, and as wholly eat Bread and drink Wine as the most spiritual. Secondly, Their Relation is not by Nature, else they would infer one another; but all acknowledge that many eat of the Bread and drink of the Wine, even that which they say is consecrate and transubstantiate into the very Body of Christ, who notwithstanding have not Life eternal, have not Christ dwelling in them, nor do live by him, as all do who truly partake of the Flesh and Blood of Christ without the Use of this Ceremony, as all the Patriarchs and Prophets did before this Ordinance, as they account it, was instituted. The Patriarchs and Prophets, without this Ceremony’s Use, were true Partakers of Christ’s Flesh and Blood.Neither was there any Thing under the Law that had any direct or necessary Relation hereunto; though to partake of the Flesh and Blood of Christ in all Ages was indispensably necessary to Salvation. The Paschal Lamb its End.For as for the Paschal Lamb, the whole End of it is signified particularly, Exod. xiii. 8, 9. to wit, That the Jews might thereby be kept in Remembrance of their Deliverance out of Egypt.

Secondly, It hath not Relation by divine Precept; for if it had, it would be mentioned in that which our Adversaries account the Institution of it, or else in the Practice of it by the Saints recorded in Scripture; but so it is not. For as to the Institution, or rather Narration, of Christ’s Practice in this Matter, we have it recorded by the Evangelists Matthew, Mark, and Luke.[130] In the first two there is only an Account of the Matter of Fact, to wit, That Christ brake Bread, and gave it to his Disciples to eat, saying, This is my Body; and blessing the Cup, he gave it them to drink, saying, This is my Blood; but nothing of any Desire to them to do it. In the last, after the Bread (but before the Blessing, or giving them the Wine) he bids them do it in Remembrance of him. The Institution of the Supper, or Narration of Christ’s Practice therein.What we are to think of this Practice of Christ shall be spoken of hereafter. But what necessary Relation hath all this to the Believers partaking of the Flesh and Blood of Christ? The End of this for which they were to do it, if at all, is to remember Christ; which the Apostle yet more particularly expresses, 1 Cor. xi. 26. to shew forth the Lord’s Death; but to remember the Lord, or declare his Death, which are the special and particular Ends annexed to the Use of this Ceremony, is not at all to partake of the Flesh and Blood of Christ; neither have they any more necessary Relation to it than any other two different spiritual Duties. For though they that partake of the Flesh and Blood of Christ cannot but remember him, yet the Lord and his Death may be remembered, as none can deny, where his Flesh and Blood is not truly partaken of. So that since the very particular and express End of this Ceremony may be witnessed, to wit, the Remembrance of the Lord’s Death, and yet the Flesh and Blood of Christ not partaken of, it cannot have had any necessary Relation to it, else the Partaking thereof would have been the End of it, and could not have been attained without this Participation. But on the contrary, we may well infer hence, that since the positive End of this Ceremony is not the Partaking of the Flesh and Blood of Christ, and that whoever partakes of the Flesh and Blood of Christ cannot but remember him, that therefore such need not this Ceremony to put them in Remembrance of him.

Object.But if it be said, That Jesus Christ calls the Bread here his Body, and the Wine his Blood, therefore he seems to have had a special Relation to his Disciples partaking of his Flesh and Blood in the Use of this Thing;

Answ.I answer, His calling the Bread his Body, and the Wine his Blood, would yet infer no such Thing; though it is not denied but that Jesus Christ, in all Things he did, yea, and from the Use of all natural Things, took Occasion to raise the Minds of his Disciples and Hearers to Spirituals. The Woman of Samaria, John 4. 14.Hence from the Woman of Samaria her drawing Water, he took Occasion to tell her of that living Water, which whoso drinketh of shall never thirst; which indeed is all one with his Blood here spoken of; The Well, the Loaves, the Bread and Wine, Christ takes Occasion from, to shew the inward Feeling.yet it will not follow that that Well or Water had any necessary Relation to the living Water, or the living Water to it, &c. So Christ takes Occasion, from the Jews following him for the Loaves, to tell them of this spiritual Bread and Flesh of his Body, which was more necessary for them to feed upon; it will not therefore follow that their following him for the Loaves had any necessary Relation thereunto. So also Christ here, being at Supper with his Disciples, takes Occasion, from the Bread and Wine which was before them, to signify unto them, That as that Bread which he brake unto them, and that Wine which he blessed and gave unto them, did contribute to the Preserving and Nourishing of their Bodies, so was he also to give his Body and shed his Blood for the Salvation of their Souls. And therefore the very End proposed in this Ceremony to those that observe it is, to be a Memorial of his Death.

But if it be said, That the Apostle, 1 Cor. x. 16. calls the Bread which he brake the Communion of the Body of Christ, and the Cup the Communion of his Blood;

I do most willingly subscribe unto it; but do deny that this is understood of the outward Bread, neither can it be evinced, but the contrary is manifest from the Context: For the Apostle in this Chapter speaks not one Word of that Ceremony; for having in the Beginning of it shewn them how the Jews of old were made Partakers of the spiritual Food and Water, which was Christ, and how several of them, through Disobedience and Idolatry, fell from that good Condition, he exhorts them, by the Example of those Jews whom God destroyed of old, to flee those Evils; shewing them that they, to wit, the Corinthians, are likewise Partakers of the Body and Blood of Christ; of which Communion they would rob themselves if they did Evil, because they could not drink of the Cup of the Lord and the Cup of Devils, and partake of the Lord’s Table and the Table of Devils, Ver. 21. which shews that he understands not here the using of outward Bread and Wine; because those that do drink the Cup of Devils, and eat of the Table of Devils, yea, the wickedest of Men, may partake of the outward Bread and outward Wine. The wickedest may take the outward Bread and Wine.For there the Apostle calls the Bread one, Ver. 17. and he saith, We being many, are one Bread, and one Body; for we are all Partakers of that one Bread. Now if the Bread be one, it cannot be the outward, or the inward would be excluded; whereas it cannot be denied but that it is the Partaking of the inward Bread, and not the outward, that makes the Saints truly one Body and one Bread. And whereas they say, That the one Bread here comprehendeth both the outward and inward, by Virtue of the sacramental Union; The sacramental Union pretended, a Figment.that indeed is to affirm, but not to prove. As for that Figment of a sacramental Union, I find not such a Thing in all the Scripture, especially in the New Testament; nor is there any Thing can give a Rise for such a Thing in this Chapter, where the Apostle, as is above observed, is not at all treating of that Ceremony, but only, from the Excellency of that Privilege which the Corinthians had, as believing Christians, to partake of the Flesh and Blood of Christ, dehorts them from Idolatry, and partaking of the Sacrifices offered to Idols, so as thereby to offend or hurt their weak Brethren.

Object.But that which they most of all cry out for in this Matter, and are always urging, is from 1 Cor. xi. where the Apostle is particularly treating of this Matter, and therefore, from some Words here, they have the greatest Appearance of Truth for their Assertion, as Ver. 27. where he calls the Cup the Cup of the Lord; and saith, That they who eat of it and drink it unworthily, are guilty of the Body and Blood of the Lord; and Ver. 29. Eat and drink their own Damnation; intimating hence, that this hath an immediate or necessary Relation to the Body, Flesh, and Blood of Christ.

Answ.Though this at first View may catch the Unwary Reader, yet being well considered, it doth no Ways evince the Matter in Controversy. As for the Corinthians being in the Use of this Ceremony, why they were so, and how that obliges not Christians now to the same, shall be spoken of hereafter: It suffices at this Time to consider that they were in the Use of it. Secondly, That in the Use of it they were guilty of and committed divers Abuses. Thirdly, That the Apostle here is giving them Directions how they may do it aright, in shewing them the right and proper Use and End of it.

These Things being premised, let it be observed, That the very express and particular Use of it, according to the Apostle, is to shew forth the Lord’s Death, &c. But to shew forth the Lord’s Death, and partake of the Flesh and Blood of Christ, are different Things. He saith not, As often as ye eat this Bread, and drink this Cup, ye partake of the Body and Blood of Christ; but, ye shew forth the Lord’s Death. So I acknowledge, That this Ceremony, by those that practise it, hath an immediate Relation to the outward Body and Death of Christ upon the Cross, as being properly a Memorial of it; but it doth not thence follow that it hath any inward or immediate Relation to Believers communicating or partaking of the spiritual Body and Blood of Christ, or that spiritual Supper spoken of Rev. iii. 20. For though, in a general Way, as every religious Action in some Respect hath a common Relation to the spiritual Communion of the Saints with God, so we shall not deny but this hath a Relation as others. Now for his calling the Cup the Cup of the Lord, and saying, They are guilty of the Body and Blood of Christ, and eat their own [131]Damnation in not discerning the Lord’s Body, &c. I answer, That this infers no more necessary Relation than any other religious Act, and amounts to no more than this, That since the Corinthians were in the Use of this Ceremony, and so performed it as a religious Act, they ought to do it worthily, or else they should bring Condemnation upon themselves. Now this will not more infer the Thing so practised by them to be a necessary-religious Act obligatory upon others, than when the Apostle saith, Rom. xiv. 6. He that regardeth the Day, regardeth it unto the Lord, it can be thence inferred that the Days that some esteemed and observed did lay an Obligation upon others to do the same. But yet, as he that esteemed a Day, and placed Conscience in keeping it, was to regard it to the Lord, and so it was to him, in so far as he dedicated it unto the Lord, the Lord’s Day, he was to do it worthily; and if he did it unworthily, he would be guilty of the Lord’s Day, and so keep it to his own Damnation; so also such as observe this Ceremony of Bread and Wine, it is to them the Bread of the Lord, and the Cup of the Lord, because they use it as a religious Act; and forasmuch as their End therein is to shew forth the Lord’s Death, and remember his Body that was crucified for them, and his Blood that was shed for them, if, notwithstanding, they believe it is their Duty to do it, and make it a Matter of Conscience to forbear, if they do it without that due Preparation and Examination which every religious Act ought to be performed in, then, instead of truly remembering the Lord’s Death, and his Body and his Blood, they render themselves guilty of it, as being in one Spirit with those that crucified him, and shed his Blood, though pretending with Thanksgiving and Joy to remember it. The Pharisees guilty of the Blood of the Prophets.Thus the Scribes and Pharisees of old, though in Memory of the Prophets they garnished their Sepulchres, yet are said by Christ to be guilty of their Blood. And that no more can be hence inferred, appears from another Saying of the same Apostle, Rom. xiv. 23. He that doubteth is damned if he eat, &c. where he, speaking of those that judged it unlawful to eat Flesh, &c. saith, If they eat doubting, they eat their own Damnation. Now it is manifest from all this, that either the doing or forbearing of this was to another, that placed no Conscience in it, of no Moment. So I say, he that eateth that which in his Conscience he is persuaded it is not lawful for him to eat, doth eat his own Damnation; so he also that placeth Conscience in eating Bread and Wine as a religious Act, if he do it unprepared, and without that due respect wherein such Acts should be gone about, he eateth and drinketh his own Damnation, not discerning the Lord’s Body, i. e. not minding what he doth, to wit, with a special Respect to the Lord, and by Way of special Commemoration of the Death of Christ.