the Cup of Bleffing which we blefs, is the Communion of the Blood of Chrift; and that the Bread which we break, is alfo the Communion of his Body. In which Propofition are either exprefs'd or plainly implied thefe five following Particulars.

1. THAT material Bread and Wine are to be used in the Chriftian Eucharift.

2. THAT in the Lord's Supper both the Elements of Bread and Wine are to be given and received.

3. THAT the Euchariftical Elements are not ordinary Bread and Wine, nor the Lord's Supper a common Meal, but a facred and religious Feast.

4. THAT the Lord's Supper is not rightly celebrated by a fingle Perfon alone, but by a Number of Communicants.

5. THAT the Bread in the Holy Eucharift is the Body of Chrift, and the Wine his Blood.

Firft THEN, I obferve, that material Bread and Wine are to be used in the

SERM.j

XIII.

-Y

SERM.

XIII.

Chriftian Eucharift. For St. Paul is here difcourfing of material Oblations. He is drawing a Parallel between the Chrif tian Sacrifice, and the Sacrifices offered among the Jews and Heathens; which were certainly material. 'Tis true indeed, that Knowledge is by a Figure called the Food of the Soul, and we are faid to feed on Chrift by Faith; and it is abfolutely neceffary that we should thus feed on Him in the Eucharift. But neither can we rightly celebrate that holy Myftery, without the ufe of corporeal Food. By the Bread therefore which we break, and the Cup of Bleffing which we blefs, muft of Neceffity be underftood material Bread and Wine. For we cannot be faid to blefs or to break either Knowledge or Faith.

THE Account which our Apoftle gives of the Inftitution of the Lord's Supper in the xith Chapter of this Epiftle is, That the Lord Jefus took Bread; and when he had given Thanks he brake it, and faid, Take, eat. After the fame manner alfo He took the Cup when he

had

had fupped, faying, This Cup is the New Teftament in my Blood; this do ye, as oft as ye drink it, in Remembrance of me. With this agree the Accounts given by three of the Evangelifts, which are almost in the fame Words. Now they who can fet afide the obvious literal Meaning of these plain historical Paffages, turning them all, into Allegory, and maintaining that they require nothing more of Chriftians than a spiritual Feeding on Chrift, may make any Words to fignify what they please; and it is in vain to dispute with fuch Perfons. This Point is fo exceeding plain, that barely to cite the Words of Scripture, without arguing from them, is fufficient to prove it to all unprejudiced Understandings. Nor is it lefs evident,

Secondly, THAT in the Lord's Supper both the Elements of Bread and Wine are to be given and receiv'd by all; by the Laity as well as the Clergy. The fame Texts from which it may be proved, that the Laity ought to partake of the Bread, do as ftrongly prove that they

ought

SERM.

XIII.

ought to partake of the Cup alfo. It is SERM. certain, that our Lord inftituted the SaXIII. crament in both Kinds; and particularly

that when he took the Cup and blessed it, he commanded all who were present to drink of it. Drink ye all of this. And the Reafon which He gave for this Precept, extends univerfally to all without Exception. For this, fays he, is my Blood of the New Teftament, which is fhed for you and for many for the Remiffion of Sins. Now without all Controverfy the Blood of Chrift was fhed for the Remiffion of the Sins of the Laity as well as of the Clergy. Moreover, it appears both from the Words of the Text, in which both the Cup and the Bread are expreffly mentioned, and from the Account given in the following Chapter, that in the Times of the Apostles this Sacrament was adminiftred in both Kinds, agreeably to our Lord's Inftitution. And this Practice continued in the Church for many Ages after Christ. Nay it was very late before the Church of Rome herfelf innovated in this Matter.

上

All this is fo notorious, that the Romanifts themselves are forc'd to acknowledge the Truth of it. Yet do they obftinately perfift in denying the Cup to the People; thereby robbing them of one half of the Sacrament. The moft they have to plead in Defence of this Sacrilege is, That their Church may or der the Sacraments to be adminiftred in what manner she pleases; and that the Lord's Supper is compleat without the Cup, because the People do receive the Blood of Chrift in the Body. But now they who pretend to a Power to deprive the People of the Cup, may by the fame Power deprive them of the whole Sacrament, and of Baptifm too, and of all the other Means of Grace inftituted by Christ. But furely it is intolerable Presumption and Impiety too, in any Church to claim an Authority to contradict Chrift himself, to repeal his Laws, and annul or alter his Conftitutions. If, as thefe Men pretend, Communicants may be Partakers of a whole and perfect Eucharift without partaking of the Cup, why do they order

SERM.

XIII.