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The Meditation on Monday Morning. Upon the institution of the holy facrament of the
Lord's fupper. - The bread that I will give, is my flesh.-My flesh is meat indeed, and my blood is drink indeed.- - It is the spirit that quickneth, the flesh profiteth nothing : the words that I speak unto you, they are spirit and they are life. John vi. 53, 55, 63. Onsider, Omy soul! how by divine
providence, we have escaped the dangers of this night, and are continued together in a deep sense of our duty, which we yesterday acknowledged and confirmed in the receiving of that boly sacrament, which, in its outward part
, isonly bread and wine which the Lord hath commanded to be received; * that is, to be eaten and drank by all such as come to his table, in remembrance ofthe body and blood of Christ, which ara verily and indeed taken and received by the faithful in the Lord's supper. * A facrament, which at once, by the bread broken, signifies the body of Christbroken on the cross; and, by the wine poured out, signifies the blood of Christ, shed at his crucifixion. But guard against that doctrine, which teaches, that we eat the natural body, and drink the natural blood of Christ; for the natural body and blood of Christ are in beaven, and not here; it being against the truth
of See the church catechifm, on the facrament of the Lord's fupper.
of Christ's natural body to be at one time in more places than one,
and therefore we cannot eat and drink Christ's natural body and blood in the facrament.
2. We are well assured by Christ himself, as well as by his apostle that the Lord's supper was expresy designed for the remembrance of Christ, after he should be taken away: there. fore Christ, who is to be remembered, cannot be (corporally present at the time of such remem
brance. And as the breadand wine wereordain'd for memorials of his body broken, and blood shed, for us; his naturalbody and blood must be abfent, in order to be remembered by means of
such memorials. Theythemselves cannot be the i memorials of themselves, in this rite : for no
thing 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 corporally present to re
member him. And therefore, the end of this i institution being the remembrance of Christ; it must follow from hence, that to eat and drink,
See the rubrick in the communion service in the common prayer
in the Lord's supper, must be, to eat and drink in a sense confiftent with the notion of this remembrance: and consequently, that to suppose, or teach, that christianseat his realnatural 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 fame time supposes him corporally present ; and des stroys the very notion of that remembrance ; and fo 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 exprelly mentioned, in the original institution, as a part thereof, and consequently it is this remembrance which constitutes the very nature of this boly sacrament. So that,
5. The real presence, maintained by protestants, is not the presence of Christ's natural 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 in that holy sacrament : now, spiritual food and sustenance is doubt- less the food and sustenance of the spirit; so to eat and drink spiritually is a figurative expression, and signifies the feeding upon Christ's body with our beart, by faith. || See John'vi. 63.
real grace, + See the thirty-nine articles of the church of England. | Book of homilies.
6. Therefore, the benefits whereof we are made partakers by this facrament, istbe strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine : * O happy soul! that feeds on such celestial food, that art refreshed with the bread that came down from heaven, if with a true penitent beart, and lively faith, thou receive that boly sacrament ; for then we spiritually eat the flesh of Christ, and drink bis blood. I And,
7. 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
Church catechism, on the facrament of the Lord's fupper.
See the second exhortation in the communion service, in the book of common prayer.
grace, as the true natural 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 blessing to the receiver, without such institution and 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 meer institution and appointment, I am concerned to know no more either wbat the facrament is, or bow it
operates, than it hath pleased GOD to reveal in 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, fo 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 Hymnn, on Monday Morning.
When powers of earth and hell arose