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Christ, after he would be taken away; therefore Christ, who is to be reinembered, 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 abfent, in order to be remembered by means of such memorials. They themselves cannot be the memorials of themfelves, in this rite; for nothing can be eaten, or drunk, in remembrance of itself. They who argue for the contrary doctrine run into the greatest absurdities. For,

III. The doing any act in remembrance of a person, implies his bodily abfence; and we are never faid, nor can we be said, to perform. that action, if he be corporally present, in order to remember him. And therefore, the end of this institution being the remembrance of Christ; it must follow, 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 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 re-member him, which at the same time fupposes him corporally present, and destroys the very notion of that remembrance; and fo di. rectly contradiets the most important words of the institution itself. Therefore,

IV. It cannot be the natural body and blood of Christ, which is eaten and drunk 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 expresly mentioned in the original institution, as a part thereof, and consequently, it is this remembrance which constitutes the very nature

of this holy facrament. So that, I V. The Real Prefence maintained by Pro

testants, is not the presence of Christ's natural body, but the real presence of Christ's invifible power and grace, so in and with the elements of Bread and Wine, as to convey spiri. tual 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 fpiritual food and sustenance in that holy facrament: * Now, spiritual food and sustenance is doubtless the food and fuftenance of the spirit; fo to eat and driok spiritually is a figurative expression, and fignifies the feeding upon Chrift's Body with our heart, by faith. + See John vi. 63.

VI. ThereVI. Therefore, the benefits whereof we are made partakers by this facrament, is the strengthening and refreshing of our fouls by the body and blood of Christ, as our bodies are by the bread and wine.* O happy foul! that feedest on such celestial food, that art refreshed with bread which came down from heaven, if with a true penitent heart and lively faith, thou receive that holy facrament; for then we fpiritually eat the fesh of Christ, and drink his blood.t And

* See the thirty-nine Articles of the Church of Eng. land. + Book of Homilies."

VII. Consider, that bread and wine (or any thing else, which it might have pleased Christ to have chosen)may, by the blessing and appointment of God, be as communicative of grace, as the true natural Aesh 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 blessing to the receiver, without such institution and ap. pointment of God, than any other food in the world that you can eat. · VIII. Wherefore, it is my firm belief, that, as this facrament is matter of mere institution and appointment, I am concerned to know no more, either what the sacrament is, or how it operates, than it hath pleased God to reveal in C 2


* Church Catechism, on ibe factement of the Lurt. Supper.

+ See the second exhortation in the Combit usion **!vice, in the book of Common Prayer,

the holy Scriptures. And it will be fufficient 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 inftitution of the Lord's

T TPON that dark, that doleful night,

When powers of earth and hell arose Against the Son of God's delight,

And friends betray'd him to his foes. He, ere the mournful scene began,

Did take the bread, and bless'd, and brake; What love through all his actions ran !

What wond'rous words of grace he fpake! « This is my body brake for fin,

« Receive and eat the living food :" * Then took the cup and bless'd the wine ;

« 'Tis the new cov’nant in my blood.”+ And as his Aesh with nails was torn, He bore the scourge, he felt the thorn;

. And * Matt. xxvii, 26. f Ibid. Also Luke xxii, 7, ESC.

And justice pour'd upon his head
Its heavy vengeance, in our stead.
For as his vital blood was fpilt,
To buy the pardon of our guilt';
When, for black crimes of greatest size,
He gave his soul a sacrifice:
« Do this” he cry'd, “ till time shall end, *
“ In mem'ry of your dying friend;
« Meet at my table, and record
“ The love of your departed Lord.”
Jesus, thy feast we celebrate,

We shew thy death, we sing thy name,
Till thou return, and we shall eat
With thee the fupper of the lamb.

The Prayer on Monday Morning.
To implore a continuance of God's grace

bestowed upon us in this Sacrament. ORACIOUS Lord! unto whom all hearts

are open, all desires known, and from whom no fecrets are hid: if thou shouldIt deal with me as I have deserved, how jusly mayest thou deprive me of all those means of grace, and opportunities of working out my salvation, which thou hast hitherto vouchsafed me. But, O merciful Father! thou haft declared thyself to be a God, merciful, and gracious, forgiving iniquity, transgression and lin.

My * Luke xxii 19.

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