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the Gup of Blessing which we blest, is ~~'

the Communion of the Blood of Christ; 5?TM "*

and that trie Bread which we break, is 1,

also the Communion of his Body. In .which Proposition are either exprefs'd or plainly implied these five following Particulars.

1. That material Bread and Wine are to be used in the Christian Eucharist.

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

3. That the Eucharistical Elements are not ordinary Bread and Wine, nor the Lord's Supper a common Meal, but a sacred and religious Feast.

4. That the Lord's Supper is nos rightly celebrated by a single Person alone, but by a Number of Communicants.

5. That the Bread in the Holy Eucharist is the Body of Christ, and the Wine his Blood.

First The N, I observe, that material

Bread and Wine are to be used in the

".." Chris

:— Christian Eucharist. For St. Paul is here

lijif" discoursing of material Oblations. He _ I Is drawing a Parallel between the Christian 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 said to feed on Christ by Faith; and it is absolutely necessary that we should thus feed on Him in the Eucharist. But neither can we rightly celebrate that holy Mystery, without the use of corporeal Food. By the Bread therefore which we break, and the Cup of Bleffing which we bless, must of Necessity be understood material Bread and Wine. For we cannot be said to bless or to break either Knowledge or Faith.

The Account which our Apostle gives of the Institution of the Lord's Supper in the xith Chapter of this Epistle is, That the Lord Jesus took Bread; and when he had given Thanks he brake it, and said, Take, eat. After -the same manner also He took the Gup when he

had

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had supped, sayings This Cup is the New—

Testament in my Bloods this do ye, as ?!r**• oft as .ye drink it, in Remembrance of. me. With this agree the Accounts given by three of the Evangelists, which are almost in the fame Words. Now they who can set aside the obvious literal Meaning of these plain historical Passages, turning them all. into Allegory, and maintaining that they require nothing more of Christians than a spiritual Feeding on Christ, may make any Words to signify what they please; and it is in vain to dispute with such Persons. This Point is so exceeding plain, that barely to cite the Words of Scripture, without arguing from them, is sufficient to prove it to all unprejudiced Understandings.

Nor is it less 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 strongly prove that they

ought

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-—-.—ought to partake of the Cup also. It is Serm. certamj that our Lord instituted the Sa

'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 Reason which He gave for this Precept, extends universally to all without Exception. For this, fays he, is my Blood of the New Testament, which is shed for you and for many for th6 Remission of Sins, Now vsrithout all Controversy the Blood of Christ was shed for the Remission 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 expressiy mentioned, and from the Account given in the following Chapter, that in the Times of the Apostles this Sacrament was administred in both Kinds, agreeably to our Lord's fnstttutiori. And this Practice continued in the Church for many Ages after Christ. Nay it was very late besore the Church of Rome herself innovated in this Matter.

Atf All this is so notorious, that the Roma

rusts themselves are forc'd to acknow- ^irr ledge the Truth of it. Yet do they ob- _' ftinately persist in denying the Cup to the People; thereby robbing them of one half of the Sacrament. The most they have to plead in Defence of this Sacrilege is, That their Church may order the Sacraments to be administred in what manner she pleases; and that the Lord's Supper is compleat without the Gup, because the People do receive the Blood of Christ in the Body. But now they who pretend to a Power to deprive the People of the Cup, may by the same Power deprive them of the whole Sacrament, and of Baptism too, and of all the other Means of Grace instituted by Christ. But surely it is intolerable Presumption and Impiety too, in any Church to claim an Authority to contradict Christ himself, to repeal his Laws, and annul or alter his Constitutions. If, as these Men pretend, Communicants may be Partakers of a whole and perfect Eucharist without partaking of the Cup, why do they order

their

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