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at one time in more places than one *, and therefore we cannot eat and drink Christ's natural body and blood in the sacrament.
2. We are well assured by Christ himfelf, as well as by his apostle, that the Lord's fupper was expressly designed for the remembrance of Christ, after he should be taken away : therefore Christ, who is to be remembered, cannot be corporally present at the time of such remembrance. And as the bread and wine were ordained for memorials of his body broken, and blood shed for us; his natural body and blood must be absent, in order to be remembered by means of such memorials. They themselves cannot be the memorials of them. felves, in this rite; for nothing can be eaten or drank in remembrance of itself. They who argue for the contrary doctrine run into the greatest absurdities. For,
3. The doing any act in remembrance of a person, implies his bodily absence; and we are never said, nor can we be said, to perform that action in order if he be corpor rally present to remember him. And, therefore, the end of this inftitution being the remembrance of Chrift; it must follow from hence, that to eat and drink, in the Lord's supper, must be, to eat and drink, in a sense consistent with the notion of this
** See the Rubrick in the communion fertice.
remembrance : and consequently that to suppose, or teach, that Christians eat his real natural body in remembrance of his real natural body, and drink his real blood in remembrance of his real blood, is to teach that they are to do something, in order to remember him, which at the same time supposes him corporally present ; and destroys the very notion of that remembrance; and so directly contradicts the most important words of the institution itself. Therefore,
4. It cannot be the natural body and blood of Christ, which is eaten and drank in the Lord's supper, but something else (viz. bread and wine] in remembrance of them. All this is founded upon the plain notion of the word remembrance, and this remembrance is expressly mentioned, in the original institution, as a part thereof, and consequently it is this remembrance which constitutes the very nature of this boly facrament. So that,
5. The real presence, maintained by Protestants, is not the presence of Chrift's na. tural body, but the real presence of Christ's invisible power and grace, so in and with the elements of bread and wine, as to convey spiritual and real effects to the souls of such as duly receive them : for God did. not only give his Son Jesus Christ to die for us, but also to be our Spiritual food and sustenance
Part II. . «D
in that koly fucrament : now, spiritual food and sustenance is doubıless the food and sustenance of the Spirit; so to eat and drink spirituaily is a figurative expression, and signifies the feeding upon Christ's body with our heart by faith. See John vi. 63.
6. Therefore, the benefits whereof we are 91. ade partakers by this facrament, to the jirengthening and refreshing of our souls by the body and blood of Chriji, as our bodies are by the bread and wine :: 0 happy soul! that feeds on such celestial food, that art refreshed with the bread bliat came down from heaven, if with a true penitent beart, and lively faith, thou receive that holy facra? mont; for then we Spiritually eat the Aeth of Christ, and drink his bivod. And
7. Consider, that bread and wine, (or any thing else, which it might have pleal-, ed Christ to have chosen,) may, by the blessing and appointment of God, be as communicative of grace, as the true na: tural flesh and blood of Christ itself can be: for even that if you could indeed eat it with your teeth) would no more communicate grace, or any bleffing to the receiver, without such inftitution and the receiver, Woroa n ation au appointment of God, than any other food in the world that you can eat.
8. Wherefore, it is my firm belief, that as this sacrament is matter of mere institution and appointment, I am concerned
to know no more either what the facrament is, or how it operates, than it hath pleasedGod to revealin the holy scriptures. And it will be sufficient for me to believe, that the confecrated elements are both called and made the body and blood of Christ, so verily and indeed, to all spiritual intents and purposes, as to convey, to the faithful receiver, whatever grace and blessing Christ hath annexed to the due performance of those holy rites, which he hath ordained as pledges of his love, and for our joy and comfort.
The Hymn on Monday Morning. Commemorating the institution of the Lord's supper. . UPON that dark, that doleful night,
When powers of hell and earth arose Against the Son of God's delight,
And friends betray'd him to his foes ; Then, ere the mournful scene began, :
He took the bread, and bless'd and brake ;-. What love through all his actions ran ! .
What wondrous words of grace he Spake !" This is my body broke for fin, Receive and eat the living food : Then took the cup and bless'd the wine ; 'Tis the new covenant in my blood. And as his flesh with nails was torn, He bore the scourge, he felt the thorn ; . And Justice pour'd upon his head bis. heavy vengeance in our lead.
And as his vital blood was spilt
Werthole pete Suppen
The Prayer on Monday Morning, To implore a continuance of God's grace bestowed upon
us in this facrament. n Racious Lord! unto whom all hearts
U are open, all desires known, and from whom no fecrets are hid, if thou shouldst deal with me as I have deserved, how justly mayst thou deprive 'me of all those means of grace, and opportu. nities of working out my salvation, which thou hast hitherto vouchsafed me. But, () merciful Father! thou hast declared thyself to be a God, merciful and gracious, forgiving iniquity, transgression, and fin. My only hope, therefore, is in thy tender mercy, which has been ever of old ; and in that pity and compassion 1hich thou hast shown to mankind in