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Introduction to
Solid Modeling
Using SOLIDWORKS® 2020
William E. Howard
East Carolina University

Joseph C. Musto
Milwaukee School of Engineering
PREFACE
As design engineers and engineering professors, the authors have witnessed incredible
changes in the way that products are designed and manufactured. One of the biggest
changes over the past 30 years has been the development and widespread usage of
solid modeling software. When we first saw solid modeling, it was used only by large
companies. The cost of the software and the powerful computer workstations required
to run it, along with the complexity of using the software, limited its use. As the cost
of computing hardware dropped, solid modeling software was developed for personal
computers. In 1995, the SOLIDWORKS® Corporation released the initial version of
SOLIDWORKS® software, the first solid modeling program written for the Microsoft
Windows operating system. Since then, the use of solid modeling has become an
indispensable tool for almost any company, large or small, that designs a product.

While 2-D drawings can be an effective tool to document and communicate design
details, a solid model’s usefulness extends throughout the design process. The solid
model data can be saved in a format from which a physical model can be made with
a 3-D printer. Structural, thermal, dynamic, and fluid flow analysis can be performed
with finite element analysis (FEA) and other simulation software. The images on the
cover of this book show the solid model of a mechanical device known as a Geneva
mechanism. The Geneva mechanism is used to convert a continuously rotating input
motion from a motor into a “stop/start” indexed rotation. By creating the solid model
of the mechanism, and using add-on software for motion simulation, a digital prototype
of the working mechanism can be created, operated, analyzed and optimized before it
is constructed.

SOLIDWORKS is a registered trademark of Dassault Systémes SolidWorks Corporation.

ix
x   Preface

Motivation for This Text

When we saw a demonstration of the SOLIDWORKS software in 1998, we were both
instantly hooked. Not only was the utility of the software obvious, but the program
was easy to learn and fun to use. Since then, we have shared our enthusiasm for the
program with hundreds of students in classes at Milwaukee School of Engineering
and East Carolina University, in summer programs with high school students, and in
informal training sessions. Most of the material in this book began as tutorials that
we developed for these purposes. We continue to be amazed at how quickly students
at all levels can learn the basics of the program, and by the sophisticated projects
that many students develop after only a short time using the software.

While anyone desiring to learn the SOLIDWORKS program can use this book,
we have added specific elements for beginning engineering students. With these
elements, we have attempted to introduce students to the design process and to
relate solid modeling to subjects that most engineering students will study later. We
hope that the combination of the tutorial style approach to teaching the functionality
of the software, together with the integration of the material into the overall study of
engineering, will motivate student interest not only in the SOLIDWORKS software
but in the profession of engineering.

Philosophy of This Text

The development of powerful and integrated solid modeling software has
continued the evolution of computer-aided design packages from drafting/graphical
communication tools to full-fledged engineering design and analysis tools. A solid
model is more than simply a drawing of an engineering component; it is a true
virtual representation of the part, which can be manipulated, combined with other
parts into complex assemblies, used directly for analysis, and used to drive the
manufacturing equipment that will be used to produce the part.

This text was developed to exploit this emerging role of solid modeling as an integral
part of the engineering design process; while proficiency in the software will be
achieved through the exercises provided in the text, the traditional “training” exercises
will be augmented with information on the integration of solid modeling into the
engineering design process. These topics include:

• The exploitation of the parametric features of a solid model, to not only provide
an accurate graphical representation of a part but also to effectively capture an
engineer’s design intent,
• The use of solid models as an analysis tool, useful for determining properties of
components as well as for virtual prototyping of mechanisms and systems,
• The integration of solid modeling with component manufacturing, including
the generation of molds, sheet metal patterns, and rapid prototyping files from
component models.
Through the introduction of these topics, students will be shown not only the
powerful modeling features of the SOLIDWORKS program, but also the role of the
software as a full-fledged integrated engineering design tool.
 Preface   xi

The Use of This Text

This text primarily consists of chapter-long tutorials, which introduce both basic
concepts in solid modeling (such as part modeling, drawing creation, and assembly
modeling) and more advanced applications of solid modeling in engineering analysis
and design (such as mechanism modeling, mold creation, sheet metal bending, and
rapid prototyping). Each tutorial is organized as “keystroke-level” instructions,
designed to teach the use of the software.

While these tutorials offer a level of detail appropriate for new professional users,
this text was developed to be used as part of an introductory engineering course,
taught around the use of solid modeling as an integrated engineering design and
analysis tool. Since the intended audience is undergraduate students new to the field
of engineering, the text contains features that help to integrate the concepts learned
in solid modeling into the overall study of engineering. These features include:
• Video Examples: Short video tutorials accompany multiple chapters.
These videos introduce students to the concepts of solid modeling and the
SOLIDWORKS commands that they will use in the chapter following the step-
by-step tutorials. These videos cover:
— Getting started with modeling (Chapter 1);
— Making 2-D drawings (Chapter 2);
— Using symmetry when creating parts (Chapter 3);
— Creating parts with lofts and sweeps (Chapter 4);
— Making assemblies from part files (Chapter 6);
— Making parts with 3-D printing (Chapter 13);
— Setting up the SOLIDWORKS interface (Appendix A).
• Design Intent Boxes: These are intended to augment the “keystroke-level”
tutorials to include the rationale behind the sequence of operations chosen to
create a model.
• Future Study Boxes: These link the material contained in the chapters to
topics that will be seen later in the academic and professional careers of new
engineering students. They are intended to motivate interest in advanced study
in engineering, and to place the material seen in the tutorials within the context
of the profession.
While these features are intended to provide additional motivation and context for
beginning engineering students, they are self-contained, and may be omitted by
professionals who wish to use this text purely for the software tutorials.

New in This Edition

This new edition of the text has been fully updated for the SOLIDWORKS 2020
software package. All tutorials and figures have been modified for the new version
of the software. Additionally, all videos have been updated to reflect the latest
software.
xii   Preface

The Organization of This Text

The organization of the chapters of the book reflects the authors’ preferences in
teaching the material, but allows for several different options. We have found that
covering drawings early in the course is helpful in that we can have students turn in
drawings rather than parts as homework assignments. The eDrawings feature, which
is covered in Chapter 2, is especially useful in that eDrawings files are small (easy
to e-mail), self-contained (not linked to the part file), and can be easily marked up
with the editing tools contained in the eDrawings program.

The flowchart below illustrates the relations between chapters, and can be used to
map alternative plans for coverage of the material. For example, if it is desired to
cover assemblies as soon as possible (as might be desired in a course that includes
a project) then the chapters can be covered in the order 1-3-4-6-7-2-8, with the
remaining chapters covered in any order desired. An instructor who prefers to cover
parts, assemblies, and drawings in that order may cover the chapters in the order
1-3-4-5-6-7-2-8 (skipping section 5.4 until after Chapter 2 is covered), again with
the remaining chapters covered in any order.

Chapters 9 and 10 may be omitted in a standard solid modeling course; however,

they can be valuable in an introductory engineering course. Engineering students
will almost certainly find use at some point for the 2-D layout and vector mechanics
applications introduced in these chapters. Chapter 13 is intended to wrap up the
course with a discussion of how solid modeling is used as a tool in the product
development cycle. Appendix A summarizes the recommended settings to the
SOLIDWORKS program that are used throughout the book, while Appendix B
shows options for customizing the SOLIDWORKS interface.

Chapter 4 Chapter 5
Chapter 11
Advanced Parametric
Analysis of
Part Modeling
Mechanisms
Modeling Techniques

Chapter 1 Chapter 3 Chapter 12

Basic Part Additional Design of
Modeling Part Modeling Molds and
Techniques Techniques Sheet
Metal Parts
Chapter 6 Chapter 7
Creation of Advanced
Assembly Assembly
Chapter 2 Models Operations Chapter 8
Engineering Assembly
Drawings Drawings

Chapter 9 Chapter 10
Generation Solution of
of 2-D Vector
Layouts Problems
 Preface   xiii

Resources for Instructors

Additional resources are available on the web at www.mhhe.com/howard/2020.
Included on the website are tutorials for three popular SOLIDWORKS Add-Ins:
SOLIDWORKS Simulation®, SOLIDWORKS Motion™, and PhotoView 360™,
the video examples, and the book figures in PowerPoint format. Instructors can also
access PowerPoint files for each chapter and model files for all tutorials and end-
of-chapter problems as well as a teaching guide (password-protected; contact your
McGraw-Hill representative for access).

Acknowledgments
We are grateful to our friends at McGraw-Hill, especially Beth Bettcher and Heather
Ervolino, for their support and encouragement during this project. In particular, we
offer special thanks to Karen Fleckenstein of Fleck’s Communications, Inc. who
did the page layouts. Also, thanks to Tim Maruna, who encouraged us to initiate
this project.

At SOLIDWORKS Corporation, Marie Planchard has provided continuous support

for the project. The authors are also appreciative of the support of our SOLIDWORKS
resellers, Computer Aided Technology, Inc. and TriMech Solutions.

We also want to thank the reviewers whose comments have undoubtedly made the
book better.

Many of our students and colleagues used early versions of the manuscript and
materials that eventually became this text. We thank them for their patience and
helpful feedback along the way.

Ed Howard
Joe Musto
PART ONE
Learning SOLIDWORKS®
CHAPTER
Basic Part
1
Modeling Techniques
Introduction
Solid modeling has become an essential tool for most companies
that design mechanical structures and machines. As recently as the Chapter Objectives
1990s, this would have been hard to imagine. While 3-D modeling
software existed, it was very expensive and required high-end In this chapter, you will:
computer workstations to run. An investment of $50,000 or more ■■ be introduced to the
was required for every workstation with software, not including role of solid modeling
training of the operator. As a result, only a few industries used solid in engineering design,
modeling, and the trained operators tended to work exclusively
with the software. The dramatic performance improvements ■■ learn how to create
and price drops of computer hardware, along with increased 2-D sketches and
competition among software vendors, have significantly lowered create 3-D extruded
the cost barrier for companies to enter the solid modeling age. The and revolved geometry
software has also become much easier to use, so that engineers from these sketches,
who have many other job functions can use solid modeling when
required without needing to become software specialists. The ■■ use dimensions and
SOLIDWORKS® program was among the first solid modeling relations to define
programs to be written exclusively for the Microsoft Windows the geometry of 2-D
environment. Since its initial release in 1995, it has been adopted sketches,
by thousands of companies worldwide. This text is laid out as ■■ add fillets, chamfers,
a series of tutorials that cover most of the basic features of the and circular patterns of
SOLIDWORKS program. Although these tutorials will be of use to features to part models,
anyone desiring to learn the software, they are written primarily for
freshmen engineering students. Accordingly, topics in engineering ■■ learn how to modify
design are introduced along the way. “Future Study” boxes give a part models, and
preview of coursework that engineering students will encounter
later, and relate that coursework to the solid modeling tutorials. In ■■ define the material
this first chapter, we will learn how to make two simple parts with and find the mass
SOLIDWORKS software. properties of part
models.

SOLIDWORKS is a registered trademark of Dassault Systémes SolidWorks Corporation.

3
4   Part One  Learning SOLIDWORKS

1.1 Engineering Design and Solid Modeling

The term design is used to describe many endeavors. A clothing designer

creates new styles of apparel. An industrial designer creates the overall look and
function of consumer products. Many design functions concentrate mainly on
aesthetic considerations—how the product looks, and how it will be accepted in
the marketplace. The term engineering design is applied to a process in which
fundamentals of math and science are applied to the creation or modification of a
product to meet a set of objectives.

Engineering design is only one part of the creation of a new product. Consider a
company making consumer products, for example bicycles. A marketing department
determines the likely customer acceptance of a new bike model and outlines the
requirements for the new design. Industrial designers work on the preliminary
design of the bike to produce a design that combines functionality and styling that
customers will like. Manufacturing engineers must consider how the components
of the product are made and assembled. A purchasing department will determine
if some components will be more economical to buy than to make. Stress analysts
will predict whether the bike will survive the forces and environment that it will
experience in service. A model shop may need to build a physical prototype for
marketing use or to test functionality.

During the years immediately following World War II, most American companies
performed the tasks described above more or less sequentially. That is, the design
engineer did not get involved in the process until the specifications were completed,
the manufacturing engineers started once the design was finalized, and so on.
From the 1970s through the 1990s, the concept of concurrent engineering became
widespread. Concurrent engineering refers to the process in which engineering
tasks are performed simultaneously rather than sequentially. The primary benefits
of concurrent engineering are shorter product development times and lower
development costs. The challenges of implementing concurrent engineering are
mostly in communications—engineering groups must be continuously informed of
the actions of the other groups.

Solid modeling is an important tool in concurrent engineering in that the various

engineering groups work from a common database: the solid model. In a 2-D CAD
(Computer-Aided Design) environment, the design engineer produced sketches of
the component, and a draftsman produced 2-D design drawings. These drawings were
forwarded to the other engineering organizations, where much of the information
was then duplicated. For example, a toolmaker created a tool design from scratch,
using the drawings as the basis. A stress analyst created a finite element model,
again starting from scratch. A model builder created a physical prototype by hand
from the drawing parameters. With a solid model, the tool, finite element model, and
rapid prototype model are all created directly from the solid model file. In addition
to the time savings of avoiding the steps of recreating the design for the various
functions, many errors are avoided by having everyone working from a common
database. Although 2-D drawings are usually still required, since they are the best
way to document dimensions and tolerances, they are linked directly to the solid
model and are easy to update as the solid model is changed.
 Chapter 1  Basic Part Modeling Techniques   5

A mechanical engineering system (assembly) may be composed of thousands of

components (parts). The detailed design of each component is important to the
operation of the system. In this chapter, we will step through the creation of simple
components. In future chapters, we will learn how to make 2-D drawings from a
part file, and how to put components together in an assembly file.

1.2 Part Modeling Tutorial: Flange

This tutorial will lead you through the creation of a simple solid part. The part, a
flange, is shown in Figure 1.1 and is described by the 2-D drawing in Figure 1.2.

FIGURE 1.1 FIGURE 1.2

Begin by double-clicking the SOLIDWORKS icon on your desktop. The Welcome

dialog box opens, as shown in Figure 1.3. From this box, we can begin a new
document (part, assembly, or drawing) or select a recently-opened document. Click
Part from the New group. If the Units and Dimension Standard box appears, as
shown in Figure 1.4, select “IPS” as the units and “ANSI” as the standard. Click OK.

FIGURE 1.3 FIGURE 1.4

6   Part One  Learning SOLIDWORKS

VIDEO EXAMPLE 1
In this chapter, we begin by making and dimensioning 2-D sketches and then creating 3-D
features from extrusions of the sketches.
Creation of the simple part shown here, with the dimensions as shown in the drawing to
the right, is demonstrated in a video at www.mhhe.com/howard2020. (We will learn to make
drawings from 3-D parts in Chapter 2.)

In this chapter, we will be making adjustments to the SOLIDWORKS interface. These adjustments
are summarized in Appendix A and in Video Example 7, which is available at www.mhhe.com/
howard2020.

The Units and Dimension Standard box only appears the first time SOLIDWORKS
is opened. The selections become the default values for all new files. In this chapter,
we will see how to set these values for individual files and to change the default
values.

Note that you can return to FIGURE 1.5

the Welcome dialog at any
point by selecting the icon
shown in Figure 1.5.
 Chapter 1  Basic Part Modeling Techniques   7

FIGURE 1.6

Before we begin modeling the flange, we will establish a consistent setup of the
SOLIDWORKS environment. The default screen layout is shown in Figure 1.6. The
graphics area occupies most of the screen. The part, drawing, or assembly will be
displayed in this area. At the top of the screen is the Menu Bar, which contains the
Main Menu and a toolbar with several commonly-used tools such as Save, Print,
and Redo. Note that if you pass the cursor over the SOLIDWORKS button in the
Menu Bar, the Main Menu will “fly out,” or be temporarily displayed, as shown in
Figure 1.7. The fly-out feature is designed to save room on the screen. However,
since we will be using the menu often, we will disable the fly-out so that the menu
is always displayed.

Move the cursor over the SOLIDWORKS button to display the menu. Click on the
pushpin icon at the right side of the menu, as shown in Figure 1.8, to lock the
display of the menu.

FIGURE 1.7 FIGURE 1.8

The CommandManager contains most of the tools that you will use to create FIGURE 1.9
parts. When working in the part mode, there are two categories of tools that we
will use extensively: Sketch tools used in creating 2-D sketches, and Features
tools used to create and modify 3-D features. Clicking on the Sketch and
Features tabs at the bottom of the CommandManager, as shown in Figure 1.9,
changes the tools on the CommandManager to those of the selected group. By
default, there are several other groups available besides the Sketch and Features
groups. To simplify the interface, we will hide these groups for now.
8   Part One  Learning SOLIDWORKS

FIGURE 1.10 Right-click on one of the CommandManager tabs and

move the cursor over Tabs in the menu that appears, as
shown in Figure 1.10. A list of available groups is displayed,
with a check mark shown beside each active group. Click
on any of the active groups other than Features and
Sketch. This will clear the check mark and turn off the
display of that group. Repeat until only the Features and
Sketch groups remain active.

At the right side of the screen is the Task Pane. The Task
Pane is a fly-out interface for accessing files and online
resources. We will not use the Task Pane that often, but
since it takes up very little room in its normal collapsed
state, we will leave it on. If you would like to turn it off
completely, select View: User Interface from the Main
Menu and click on Task Pane.
FIGURE 1.11
At the bottom of the screen is the Status Bar. When you move the cursor
over any toolbar icon or menu command, a message on the left side of
the Status Bar describes the command. Other information appears at the
right side of the Status Bar, as shown in Figure 1.11. The unit system in
use is displayed and can be changed directly from the Status Bar. Another
feature, called Tags, allows keywords to be associated with files and
features. We will not be using Tags in this book. Although the display of the Status
FIGURE 1.12
Bar can be toggled off and on from the View menu, we recommend leaving it on.

Just to the left of the drawing area is the FeatureManager® Design Tree. The steps
that you will execute to create the part will be listed in the FeatureManager. This
information is important when the part is to be modified. When you open a new
part, the FeatureManager lists an origin and three predefined planes (Front, Top,
and Right), as shown in Figure 1.12. As you select each plane with your mouse, the
plane is highlighted in the graphics area. We can create other planes as needed, and
will do so later in this tutorial.

FIGURE 1.13 At the top of the graphics area is the Heads-Up View Toolbar. This
toolbar contains many options for displaying your model. We will
explore these options later in this tutorial.

We will now set some of the program options.

FIGURE 1.14 Select the Options Tool from the Menu Bar toolbar, as
shown in Figure 1.13. (You can also access the options
from the Main Menu, by selecting Tools: Options.)

The dialog box contains settings for both the system and
for the specific document that is open.

Under the System Options tab, choose Colors and

change the icon color to “Classic” and the color scheme
to “Green Highlight,” as shown in Figure 1.14. The
Background should be set to “Light” or “Medium Light.”
Another Random Scribd Document
with Unrelated Content
following after the outward Body; and look not to that by which the
Saints are daily fed and nourished. For as Jesus The divine Light
Christ, in Obedience to the Will of the Father, did of Christ doth
by the eternal Spirit offer up that Body for a make the Saints
Partakers of his
Propitiation for the Remission of Sins, and finished Body.
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.
[121] 1 Cor. 6. 17.
[122] John 6. 60. 66.

§. III. If it be asked, How and after what Quest.

Manner Man comes to partake of it, and to be fed by it?
I answer in the plain and express Words of Christ, I Answ.
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; or (being a Lutheran) hast taken that The Lutherans
Bread, in and with and under which the Lutherans and Calvinists
have assured thee that the Flesh and Blood of Opinions of the
Flesh and Blood
Christ is; or (being a Calvinist) hast partaken of
that which the Calvinists say (though a Figure only of Christ in the
Supper so called.
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. But as thou sufferest that small How the inward
Seed of Righteousness to arise in thee, and to be Man is nourished.
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 Bread which we break is The true spiritual
the Communion of the Body of Christ. This is the Supper of the
true and spiritual Supper of the Lord, which Men Lord.

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.
[123] John 6. 35. and 55.
[124] 1 Cor. 6. 14.
[125] John 6. 53.
[126] John 6. 57.
[127] John 6. 56.
[128] 1 Cor. 10. Verse 16.

§. IV. But what Confusion the Professors of Christianity have run

into concerning this Matter, is more than obvious; who, as in most
other Things they have done, for want of a true spiritual
Understanding, have sought to tie this Supper of the Lord to that
Ceremony used by Christ before his Death, of breaking Bread and
drinking Wine with his Disciples. And though they for the most Part
agree generally in this, yet how do they contend Man is not tied to
and debate one against another! How strangely are the Ceremony of
they pinched, pained, and straitened to make the breaking Bread
and drinking Wine
spiritual Mystery agree to that Ceremony! And which Christ did
what monstrous and wild Opinions and use with his
Conceptions have they invented, to inclose or affix Disciples, this only
was a Shadow.
the Body of Christ to their Bread and Wine? From
which Opinion not only the greatest, and fiercest, and most hurtful
Contests, both among the Professors of Christianity in general, and
among Protestants in particular, have arisen; but What makes the
also such Absurdities, irrational and blasphemous Christian Religion
Consequences have ensued, as make the Christian hateful to the
Jews, Turks, and
Religion odious and hateful to Jews, Turks, and Heathens.
Heathens. The Professors of Christianity do chiefly
divide in this Matter into three Opinions.
The First is of those that say, The Substance of the The Papists Faith
Bread is transubstantiated into the very Substance of Christ’s Flesh.
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 Second is of such who say, The Substance of The Lutherans
the Bread remains, but that also that Body is in, Faith.
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 Third is of those, that, denying both these, do The Calvinists
affirm, That the Body of Christ is not there Faith.
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. For after he has spoken much, J. Calvin’s faith of
and at last concluded, That the Body of Christ is Christ’s Flesh and
there, and that the Saints must needs partake Blood uncertain.

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, In that they neither The like the
understand nor explain to others how Christ is in Papists.
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. And
this hath been often the Policy of Satan, to busy Satan busies
People, and amuse them with outward Signs, People in outward
Shadows, and Forms, making them contend about Signs, Shadows,
and Forms, whilst
that, while in the mean Time the Substance is they neglect the
neglected; yea, and in contending for these Substance.
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. And surely they are little acquainted with the What hath been
State of Protestant Affairs, who know not that their hurtful to the
Contentions about this have been more hurtful to Reformation.

the Reformation than all the Opposition they met with from their
common Adversaries. Now all those uncertain and Two Errors the
absurd Opinions, and the Contentions therefrom Ground of the
arising, have proceeded from their all agreeing in Contention about
the Supper.
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.
[129] Inst. Lib. 4. Cap. 17.
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, That
the Body, Flesh, and Blood of Christ is necessary Believers Souls do
for the nourishing of the Soul. Secondly, That the really feed upon
Souls of Believers do really and truly partake and the Flesh and
Blood of Christ.
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.

§. V. First, It must be understood that I speak of I.

a necessary and peculiar Relation otherwise than in a general
Respect: For inasmuch as our Communion with Christ is and ought
to be our greatest and chiefest Work, we ought to do all other
Things with a Respect to God, and our Fellowship with him; but a
special and necessary Respect or Relation is such That the
as where the two Things are so tied and united Communion of
together, either of their own Nature, or by the the Body and
Blood of Christ
Command of God, that the one cannot be enjoyed, has no special
or at least is not, except very extraordinarily, Relation to the
without the other. Thus Salvation hath a necessary Ceremony of
breaking Bread,
Respect to Holiness, because without Holiness no neither by Nature
Man shall see God; and the Eating of the Flesh and nor Precept.
Blood of Christ hath a necessary Respect to our
having Life, because if we eat not his Flesh, and drink not his Blood,
we cannot have Life; and our feeling of God’s Presence hath a
necessary Respect to our being found meeting in his Name by divine
Precept, because he has promised, Where two or three are met
together in his Name, he will be in the Midst of them. In like Manner
our receiving Benefits and Blessings from God has a necessary
Respect to our Prayer, because if we ask, he hath promised we shall
receive. Now the Communion or Participation of the Flesh and Blood
of Christ hath no such necessary Relation to the breaking of Bread
and drinking of Wine; for if it had any such necessary Relation, it
would either be from the Nature of the Thing, or from some divine
Precept; but we shall shew it is from neither: Therefore, &c.
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. Neither was there any Thing The Patriarchs
under the Law that had any direct or necessary and Prophets,
Relation hereunto; though to partake of the Flesh without this
Ceremony’s Use,
and Blood of Christ in all Ages was indispensably were true
necessary to Salvation. For as for the Paschal Partakers of
Lamb, the whole End of it is signified particularly, Christ’s Flesh and
Blood.
Exod. xiii. 8, 9. to wit, That the Jews might thereby
be kept in Remembrance of their Deliverance out of The Paschal Lamb
its End.
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. What we are to The Institution of
think of this Practice of Christ shall be spoken of the Supper, or
hereafter. But what necessary Relation hath all this Narration of
Christ’s Practice
to the Believers partaking of the Flesh and Blood of therein.
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.
[130] Matt. 26. 17. Mark 14. 22. Luke 22. 19.
But if it be said, That Jesus Christ calls the Bread Object.
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;
I answer, His calling the Bread his Body, and the Answ.
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
Hence from the Woman of Samaria her drawing Samaria, John 4.
Water, he took Occasion to tell her of that living 14.

Water, which whoso drinketh of shall never thirst; which indeed is all
one with his Blood here spoken of; yet it will not The Well, the
follow that that Well or Water had any necessary Loaves, the Bread
and Wine, Christ
Relation to the living Water, or the living Water to takes Occasion
from, to shew the
it, &c. So Christ takes Occasion, from the Jews inward Feeling.
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. For
there the Apostle calls the Bread one, Ver. 17. and he saith, We
being many, are one Bread, and one Body; for we The wickedest
are all Partakers of that one Bread. Now if the may take the
Bread be one, it cannot be the outward, or the outward Bread
and Wine.
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; that indeed
is to affirm, but not to prove. As for that Figment The sacramental
of a sacramental Union, I find not such a Thing in Union pretended,
all the Scripture, especially in the New Testament; a Figment.

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.
But that which they most of all cry out for in this Object.
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.
Though this at first View may catch the Unwary Answ.
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. Thus the The Pharisees
Scribes and Pharisees of old, though in Memory of guilty of the Blood
the Prophets they garnished their Sepulchres, yet of the Prophets.

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.
[131] Or Judgment, as the Greek Word properly signifies.

§. VI. Having now sufficiently shewn what the true Communion of

the Body and Blood of Christ is, how it is partaken of, and how it has
no necessary Relation to that Ceremony of Bread and Wine used by
Christ with his Disciples; it is fit now to consider II. Whether this
the Nature and Constitution of that Ceremony (for Ceremony be a
as to the proper Use of it, we have had Occasion to necessary Part of
the New
speak before) whether it be a standing Ordinance Covenant, and
in the Church of Christ obligatory upon all, or Obligatory.
indeed whether it be any necessary Part of the
Worship of the New Covenant Dispensation, or hath any better or
more binding Foundation than several other Ceremonies appointed
and practised about the same Time, which the most of our Opposers
acknowledge to be ceased, and now no Ways binding upon
Christians. We find this Ceremony only mentioned in Scripture in
four Places, to wit, Matthew, Mark, and Luke, and by Paul to the
Corinthians. If any would infer any Thing from the Frequency of the
mentioning of it, that will add nothing; for it being a Matter of Fact,
is therefore mentioned by the Evangelists; and there are other
Things less memorable as often, yea, oftener mentioned. Matthew
and Mark give only an Account of the Matter of Fact, without any
Precept to do so afterwards; simply declaring, [132]That Jesus at that
Time did desire them to eat of the Bread, and drink of the Cup; to
which Luke adds these Words, This do in Remembrance of me. If we
consider this Action of Christ with his Apostles, there will appear
nothing singular in it, for a Foundation to such a strange
Superstructure, as many in their airy Imaginations have sought to
build upon it; for both Matthew and Mark express it as an Act done
by him as he was eating. Matthew saith, And as The breaking of
they were eating; and Mark, And as they did eat, Bread was no
Jesus took Bread, &c. Now this Act was no singular singular Thing,
but a Custom
Thing, neither any solemn Institution of a Gospel among the Jews.
Ordinance; because it was a constant Custom
among the Jews, as Paulus Riccius observes at P. Riccius.
Length in his Celestial Agriculture, that when they
did eat the Passover, the Master of the Family did take Bread, and
bless it, and breaking it, gave of it to the rest; and likewise taking
Wine, did the same; so that there can nothing further appear in this,
than that Jesus Christ, who fulfilled all Righteousness, and also
observed the Jewish Feasts and Customs, used this also among his
Disciples only, that as in most other Things he laboured to draw their
Minds to a further Thing, so in the Use of this he takes Occasion to
put them in Mind of his Death and Sufferings, which were shortly to
be; which he did the oftener inculcate unto them, for that they were
averse from believing it. And as for that Expression What it is to do
of Luke, Do this in Remembrance of me, it will this in
amount to no more than this, that being the last Remembrance of
Christ.
Time that Christ did eat with his Disciples, he
desired them, that in their eating and drinking they might have
Regard to him, and by the Remembering of that Opportunity, be the
more stirred up to follow him diligently through Sufferings and
Death, &c. But what Man of Reason, laying aside the Prejudice of
Education, and the Influence of Tradition, will say, That this Account
of the Matter of Fact given by Matthew and Mark, or this Expression
of Luke, to Do that in Remembrance of him, will amount to these
Consequences, which the Generality of Christians have sought to
draw from it; as calling it, Augustissimum Eucharistiæ Sacramentum;
venerabile Altaris Sacramentum; the principal Seal of the Covenant
of Grace, by which all the Benefits of Christ’s Death are sealed to
Believers; and such like Things? But to give a further Evidence, how
these Consequences have not any Bottom from the Practice of that
Ceremony, nor from the Words following, Do this, &c. let us consider
another of the like Nature, as it is at Length expressed by John,
Chap. xiii. 3, 4. 8. 13, 14, 15. Jesus riseth from Christ’s washing
Supper, and laid aside his Garments, and took a of Feet, and its
Towel, and girded himself: After that, he poureth Manner related.

Water into a Bason, and began to wash the Disciples’ Feet; and to
wipe them with the Towel wherewith he was girded: Peter said unto
him, Thou shalt never wash my Feet; Jesus answered him, If I wash
thee not, thou hast no Part with me. So after he had washed their
Feet,—he said, Know ye what I have done to you? If I then your
Lord and Master have washed your Feet, ye also ought to wash one
another’s Feet: For I have given you an Example, that ye should do
as I have done to you. As to which, let it be observed, that John
relates this Passage to have been done at the same Time with the
other of breaking Bread; both being done the Night Compared with
of the Passover, after Supper. If we regard the the breaking of
Narration of this, and the Circumstances attending Bread.
it, it was done with far more Solemnity, and prescribed far more
punctually and particularly than the former. It is said only, As he was
eating, he took Bread; so that this would seem to be but an
occasional Business: But here he rose up, he laid by his Garments,
he girded himself, he poured out the Water, he washed their Feet,
he wiped them with a Towel: He did this to all of them; which are
Circumstances surely far more observable than those noted in the
other. The former was a Practice common among the Jews, used by
all Masters of Families upon that Occasion; but this, as to the
Manner, and Person acting it, to wit, for the Master to rise up, and
wash the Feet of his Servants and Disciples, was more singular and
observable. In the breaking of Bread, and giving of Wine, it is not
pleaded by our Adversaries, nor yet mentioned in the Text, that he
particularly put them into the Hands of all; but breaking it, and
blessing it, gave it the nearest, and so they from Hand to Hand: But
here it is mentioned, that he washed not the Feet of one or two, but
of many. He saith not in the former, That if they do not eat of that
Bread, and drink of that Wine, they shall be prejudiced by it; but
here he saith expresly to Peter, That if he wash him not, he hath no
Part with him; which being spoken upon Peter’s refusing to let him
wash his Feet, would seem to import no less, than not the
Continuance only, but even the Necessity of this Ceremony. In the
former he saith, as it were passingly, Do this in Remembrance of
me; but here he sitteth down again, he desires them to consider
what he hath done, tells them positively, That as The washing one
he hath done to them, so ought they to do to one another’s Feet
another: And yet again, he redoubles that Precept, was left as an
Example.
by telling them, He has given them an Example,
that they should do so likewise. If we respect the Nature of the
Thing, it hath as much in it as either Baptism or the breaking of
Bread; seeing it is an outward Element of a cleansing Nature,
applied to the outward Man, by the Command and the Example of
Christ, to signify an inward Purifying. I would willingly propose this
seriously to Men, who will be pleased to make use of that Reason
and Understanding that God hath given them, and not be imposed
upon, nor abused by the Custom or Tradition of others; Whether this
Ceremony, if we respect either the Time that it was appointed in, or
the Circumstances wherewith it was performed, or the Command
enjoining the Use of it, hath not as much to recommend it for a
standing Ordinance of the Gospel, as either Water-baptism, or Bread
and Wine, or any other of that Kind? I wonder then what Reason the
Papists can give, Why they have not numbered it among their
Sacraments, except merely Voluntas Ecclesiæ & Traditio Patrum.
[132] Matt. 26. 26. Mark 14. 22. Luke 22. 19. 1 Cor. 11. 23. &c.
But if they say, That it is used among them, in that Object.
the Pope, and some other Persons among them,
used to do it once a Year to some poor People;
I would willingly know what Reason they have why Answ.
this should not be extended to all, as well as that
of the Eucharist (as they term it) or whence it appears from the
Text, that [Do this in Remembrance of me] should be interpreted
that the Bread and Wine were every Day to be taken by all Priests,
or the Bread every Day, or every Week, by the People; and that that
other Command of Christ, Ye ought to do as I have done to you, &c.
is only to be understood of the Pope, or some other Persons, to be
done only to a few, and that once a Year? Surely there can be no
other Reason for this Difference assigned from the Text. And as to
Protestants, who use not this Ceremony at all, if The Protestants
they will but open their Eyes, they may see how use not the
that by Custom and Tradition they are abused in washing of Feet.

this Matter, as were their Fathers in divers Popish Traditions. For if

we look into the plain Scripture, what can be thence inferred to urge
the one, which may not be likewise pleaded for the other; or for
laying aside the one, which may not be likewise said against the
Continuance of the other? If they say, That the former, of washing
the Feet, was only a Ceremony; what have they, whence they can
shew, that this breaking of Bread is more? If they say, That the
former was only a Sign of Humility and Purifying; what have they to
prove that this was more? If they say, That one was only for a Time,
and was no Evangelical Ordinance; what hath this to make it such,
that the other wanted? Surely there is no Way of Reason to evade
this; neither can any Thing be alleged, that the one should cease,
and not the other; or the one continue, and not the other; but the
mere Opinion of the Affirmers, which by Custom, Education and
Tradition, hath begotten in the Hearts of People a greater Reverence
for, and Esteem of the one than the other; which if it had fallen out
to be as much recommended to us by Tradition, would no Doubt
have been as tenaciously pleaded for, as having no less Foundation
in Scripture. But since the former, to wit, The washing of one
another’s Feet, is justly laid aside, as not binding upon Christians; so
ought also the other for the same Reason.
§. VII. But it is strange that those who are so The breaking of
Bread not used
clamorous for this Ceremony, and stick so much to now in the same
it, take Liberty to dispense with the Manner or Manner as Christ
Method that Christ did it in; since none that ever I did.
could hear of, except some Baptists who now do it, use it in the
same Way that he did: Christ did it at Supper, while they were
eating; but the Generality of Protestants do it in the Morning only by
itself. What Rule walk they by in this Change?
If it be said, These are but Circumstances, and not Object.
the Matter; and if the Matter be kept to, the
Alteration of Circumstances is but of small Moment;
What if it should be said the Whole is but a Answ.
Circumstance, which fell out at that Time when
Christ eat the Passover? For if we have Regard to that which alone
can be pleaded for an Institution, viz. these Words, Do this in
Remembrance of me; it doth as properly relate to the Manner as
Matter. For what may or can they evince in Reason, that these
Words, Do this, only signify eat Bread, and drink Wine, but it is no
Matter when ye eat, or how ye eat it; and not as ye have seen me
eat it at Supper with you, who take Bread, and break it, and give it
you; and take the Cup, and bless it, and give it you; so do ye
likewise? And seeing Christ makes no Distinction in those Words, Do
this, it cannot be judged in Reason but to relate to the Whole; which
if it do, all those that at present use this Ceremony among
Christians, have not yet obeyed this Precept, nor fulfilled this
Institution, for all their Clamours concerning it.
If it be said, That the Time and Manner of doing it Object.
by Christ was but accidentally, as being after the
Jewish Passover, which was at Supper;
Besides that it may be answered, and easily Answ.
proved, That the Whole was accidental, as being
the Practice of a Jewish Ceremony, as is above observed; may it not
the same Way be urged, That the drinking of Wine The breaking of
is accidental, as being the natural Product of that Bread was a
Country; and so be pleaded, That in those Jewish Ceremony.

Countries where Wine doth not grow, as in our Nation of Scotland,

we may make use of Beer or Ale in the Use of this Ceremony; or
Bread made of other Grain than that which Christ used? And yet
would not our Adversaries judge this an Abuse, and not right
Performing of this Sacrament? Yea, have not Scruples of this Kind
occasioned no little Contention among the Professors of Christianity?
What great Contest and Strife hath been betwixt Contests between
the Greek and Latin Churches concerning the the Greek and
Bread? While the one will have it unleavened, Latin Churches,
concerning the
reckoning, because the Jews made use of leavened and
unleavened Bread in the Passover, that it was such unleavened Bread
Kind of Bread that Christ did break to his Disciples; in the Supper.

the other leavened: Therefore the Lutherans make use of

unleavened Bread, the Calvinists of leavened. And Farellus.
this Contest was so hot, when the Reformation was
beginning at Geneva, that Calvin and Farellus were forced to fly for
it. But do not Protestants, by these Uncertainties, open a Door to
Papists for their excluding the People from the Cup? Will not [Do
this] infer positively, That they should do it in the same Manner, and
at the same Time, as Christ did it; as well as that they should use
the Cup, and not the Bread only? Or what Reason have they to
dispense with the one, more than the Papists have to do with the
other? Oh! What strange Absurdities and Inconveniencies have
Christians brought upon themselves, by superstitiously adhering to
this Ceremony! Out of which Difficulties it is impossible for them to
extricate themselves, but by laying it aside, as they have done
others of the like Nature. For besides what is The Clergy taking
above-mentioned, I would gladly know how from Bread do bless,
the Words they can be certainly resolved that these and give it: The
Laity must take
Words [Do this] must be understood to the Clergy, and eat, not bless
Take, bless, and break this Bread, and give it to it.
others; but to the Laity only, Take and eat, but do
not bless, &c.
If it be said, That the Clergy only were present; Object.
Then will not that open a Door for the Popish Answ.
Argument against the Administration of the Cup to
the People? Or may not another from thence as easily infer, That the
Clergy only ought to partake of this Ceremony; because they were
the Apostles only then present, to whom it was said, Do this? But if
this [Do this] be extended to all, how comes it all have not Liberty to
obey it, in both blessing, breaking, and distributing, as well as taking
and eating? Besides all these, even the Calvinist Hot Contests
Protestants of Great Britain could never yet accord about the Manner
among themselves about the Manner of taking it, of taking it, and
to whom to give
whether sitting, standing, or kneeling; whether it it.
should be given to the Sick, and those that are
ready to die, or not? Which Controversies, though they may be
esteemed of small Moment, yet have greatly contributed, with other
Things, to be the Occasion, not only of much Contention, but also of
Bloodshed and Devastation; so that in this last Respect the Prelatick
Calvinists have termed the Presbyterians schismatical and
pertinacious; and they them again superstitious, idolatrous, and
papistical. Who then, that will open their Eyes, but may see that the
Devil hath flirted up this Contention and Zeal, to busy Men about
Things of small Moment, that greater Matters may be neglected,
while he keeps them in such ado about this Ceremony; though they
lay aside others of the like Nature, as positively commanded, and as
punctually practised; and from the Observation of which half so
many Difficulties will not follow?
§. VIII. How then? Have we not Reason, not finding the Nature
of this Practice, to be obligatory upon us, more than those others
which our Adversaries have laid aside, to avoid this Confusion; since
those that use it can never agree, neither concerning the Nature,
Efficacy, nor Manner of doing it? And this proceeds, because they
take it not plainly, as it lies in the Scripture; but have so much
intermixed their own Inventions. For would they take it as it lies, it
would import no more, than that Jesus Christ at that Time did
thereby signify unto them, that his Body and Blood was to be offered
for them; and desired them, That whensoever they did eat or drink,
they might do it in Remembrance of him, or with a Regard to him,
whose Blood was shed for them. Now that the Primitive Church,
gathered immediately after his Ascension, did so understand it, doth
appear from their Use and Practice, if we admit those Places of the
Acts, where breaking of Bread is spoken of, to have Relation hereto;
which as our Adversaries do, so we shall willingly By breaking of
agree to: As First, Acts ii. 42. And they continued Bread they had all
stedfastly in the Apostles Doctrine and Fellowship, Things in
common,
and in breaking of Bread, &c. This cannot be remembering the
understood of any other than of their ordinary Lord.
eating; for as nothing else appears from the Text,
so the Context makes it plain; for they had all Things in common:
And therefore it is said, Ver. 46. And they continuing daily with one
Accord in the Temple, and breaking Bread from House to House, did
eat their Meat with Gladness and Singleness of Heart. Those who
will not wilfully close their Eyes, may see here, that the breaking
being joined with their eating, shews, that nothing else is here
expressed, but that having all Things in common, and so continuing
together, they also did break their Bread, and eat their Meat
together: In doing whereof, I cannot doubt but they remembered
the Lord; to follow whom they had, with so much Zeal and
Resignation, betaken themselves. This is further manifest from Acts
vi. 2. for the Apostles, having the Care and Distribution of that
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