Adamson - Christian Doctrine of The Lord's Supper

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THE CHRISTIAN DOCTRINE OF

THE LORD'S SUPPER
THE
CHRISTIAN DOCTRINE
OF THE
LORD'S SUPPER
Rev.
T,
&
T.
ROBERT
M.
ADAMSON,
M.A.
EDINBURGH
CLARK, 38 GEORGE STREET
1905
A. \%']'6h\
Printed by
Morrison
&
Gibb Limited
FOR
T.
LONDON
&
T.
CLARK, EDINBURGH
SIMPKIN, MARSHALL, HAMILTON, KENT,
NEW YORK CHARLES

:
AND
SCRIBNER's SONS
CO. LIMITED
TO
MY FATHER
IN
MEMOKY
OF EARLY INSTRUCTION
PREFACE
THE
subject of the Lord's
and
intrinsic
Christian
Supper
perennial
is
interest
one of
the
to
Of the Sacraments which were
mind.
ordained by the Divine Founder of the Church

is
by
The
more prominent.
far the
and memorable hour
which
it
pointed, the wealth of religious truth
it
ing,
its
efficacy as
in
and
the
celebration
Church
erudition,
enriched,
it
believers,
the
Christian
its
uninter-
frequency
life,
as
well
of
unique.
its
the
as
and controversy by which
these are but
which render
upon
ap-
embodies,
throughout the Christian era

catholic,
observance in the
piety,
was
a means of communion with the Lord
and of fellowship between

mittent
it
solemn, affect-
it
is
a few of the circumstances
To
so important a Rite
think truly and fruitfully

is
ever incumbent upon
both learned and simple.
The state of theological thought

moment is not unfavourable to
at the present
the
study
of
PREFACE
viii
For there are many signs
Eucharistic doctrine.
of re-awakened
figure so largely in the
of doctrinal truth which
New
higher reaches
those
in
interest
Testament, the historic creeds, and in Christian
experience generally.
During the
last half
century a number of factors

Christian
thought
have been somewhat adverse to dogmatic
interests.
determining
the
of
direction
Activity with respect to the principle of evolution
has called for a recasting of apologetics, and for a
new defence of
has raised
and
many
reliability
the
assertions as to sin
Cross.
Christian
socialism
At
Evangelism has
records.
itself
and
with simple and fervent
atonement through the
its
Philanthropic
Saviour''s
the Son of
against materialistic
Industry in biblical criticism
questions as to the authenticity
of
been apt to content
rather from
as
spiritual
views of the universe.
sympathies
have drawn their
the character and work of Jesus as
Man
present,
than as the eternal Son of God.
however,
it
is
felt
theories need not disconcert, but
criticism, so far
now
that evolution
may
illuminative in the religious domain.
tions,
and
inspiration
rather prove
Documentary
from shaking the Christian founda-
affords
fresh
proof of their
Evangelism seems to remain too elementary

only of the notes in the
gamut of
validity.
if
a few
Christian doctrine
PREFACE
And
be sounded.
ix
man
the service of
needs richer
and more potent sanctions than can be supplied by

mere ethics.
The
question, therefore, as to
how we can
best
enter again into the vast treasury of transcendental
truth contained in the
pounded by the
interest
real
Holy
Scriptures
classic divines, is
and the restatement of
and
ex-
one of growing
positive
dogma
in
terms compatible with newer intellectual con-
ceptions
is
a task for the immediate future.
progress in this direction
may judge from

both
as
in
living
reclothed
being
made
and,
Some
if we
the history of Christian theology
in the past, the Lord's
wanting
is
Supper
will
not be found
a store-house of truths
language,
and
as
to
be
a medium
through which the power of these truths may be

experienced afresh.
The
present contribution to
the Sacrament will supply
volume
needed
(it
dogmatic study of
is
humbly hoped) a
which the author believes to be greatly
namely,
a brief conspectus of the main
course of thought upon the subject from the earliest
down
beginnings
of the doctrine.
to include
to the most recent developments
An
endeavour has been made
some reference to every view of
importance.
typical
CONTENTS
.....
I.
II.
III.
IV.
V.
VI.
VII.
PREFACE
OLD TESTAMENT BEGINNINGS
THE lord's supper IN THE NEW TESTAMENT

THE EARLY FATHERS
PACE
vii
I
27
AND GROWTH OF THE SACRIFICIAL IDEA

THE GREEK CHURCH
REFORMATION OF THE DOCTRINE
DEVELOPMENT OF THE REFORMED DOCTRINE
IN ENGLAND
66
DEVELOPMENT OF THE REFORMED DOCTRINE

IN SCOTLAND
79
RISE
....
....
37
42
55
IX.
COURSE OF THOUGHT FROM
X.
THE NINETEENTH CENTURY
109
CONSTRUCTIVE RESTATEMENT OF THE DOC

TRINE
132
XI.
XII.
XIII.
643 TO 1800
.....
THE lord's SUPPER IN THE LITURGIES

SUPPER
IN
lord's
DEVOTIONAL
THE
LITERATURE
....
....
XIV. PRACTICAL ASPECTS OF THE DOCTRINE
INDEX
93
193
257
285
THE
CHRISTIAN DOCTRINE OF
THE LORD'S SUPPER
CHAPTER

no longer necessary to contend that
IT thehappily
Divine character of a revelation or of a rite
is
impugned by the application of the prinThe great ideas embodied in

ciple of development.
the One Sacrifice and 'implied in the Lord's Supper
is
not at
all
may be found
in
germ
in the earliest conceptions of
sacrifice.
Sacrifice has
been defined as "an
act,
belonging
to the sphere of worship, in which a material oblation
is
presented to the Deity and consumed in
service, and which has as its object to secure

through communion with a Divine being the boon
His
THE LORD'S SUPPER
of his favour."
" Sacrifice
is
mental meal, at which the
and
deity
flesh
worshippei-s,
his
primarily a sacra-
communicants
seeds
tain
of
blossoming
Crude as may
"
sacrifice,
they yet con-
highest
truth,
which
full
splendour
in
into
we behold
the
and
and Blood.
Leaving behind the origins of
faintly descried in
more
we may
abysm
clearly defined
and practices belonging to Semitic
general,
see
in
of
Body
sacrifice
the dark backward and
of time, and passing over the

ideas
Cross
the Sacrament of His
Jesus Christ
in
and the elements the
and blood of a sacred victim."
be the early conceptions of
are
the religion
cults
of the
Testament not a few types, emblems, and
in
Old
antici-
pations of the Christian Sacrament.

It would, of course, be unscientific to look
amongst
those adumbrations for any such distinct previsions

as
older
the
Anglican
theologians,
writers,
and even some recent
have loved to
The
discover.
running citation of passages which we are about

rather
to give
is
point,
which
criticism)
To
'
begin
Paterson in
(as
still
is
made from the

is
spiritualising view-
independent
quite legitimate in
with
art.
it
the patriarchal
on "Sacrifice"
in
its
of
Biblical
own
place.
narratives,
the
Hastings' Dictionary
the Bible.
^
Strachan in
art.
on "Sacrifice "
in
Chambers's Encyclofizdia,
of

offerings of
Abeli and of Noah
gestiveness in respect of the
are not without sug-
One
Offering of Christ,
and of the sacred Rite which commemorates the

New Covenant. The Covenant made with Noah
has
its
sacramental token.
the cloud, and
between
Me
sacrifices
of
and
do
set
My bow
in
be for a token of a covenant
it shall
the
Abraham
made by
"
earth."
abound
The Covenant
in correlative ideas.
The gifts
Melchizedek,^ priest of the
Most High God, on the occasion of his blessing
Abraham when he brought forth bread and wine,
are referred to
forward
by
early Christian Fathers as pointing
Communion of bread and wine.

has been made of the oblation of the
the
to
Similar use
shewbread upon the Tabernacle Table

cloth
of blue
use
readily
with
its
suggested by such
as " hallowed
bread," " holy
"
"
bread " (R.V.),
continual bread,"
loaves of the
names
descriptive
setting
forth,"
expression
man's
of the truth
bread,
thought
" presence
of
Eucharistical.
Gen.
iv.
the
Here, too, we
^
may
ritual
the source of
is
accompanying
thanksgiving,
sacrificial
golden pot which Aaron
God
with
together
This
bread."
that
is
call to
frankly
mind the
was told to place in the
THE LORD'S SUPPER
ark of the testimony as a perpetual memorial of the
Manna, that "bread of the mighty,"
provision of
or " angels' food."
The Manna
itself is
type of the spiritual bread which
who
a favourite
Him
found in
is
the Bread of God, the Bread from heaven,
is
the Bread given for the
life
Old Testament
becomes a type of man's
itself
it
"
spiritual nutriment.
of the world.
And He
In the
fed thee with
manna,
which thou knewest not, neither did thy fathers
know
that
doth not
He
live
might make thee know that man
by bread only, but by every word
that proceedeth
doth
man
out of
From
live."
the
mouth
of the
Lord
the Psalmist's promise that
" there shall be an handful of corn on the top of

the mountains,"
the Rabbis inferred that the gift
Manna would be renewed by
of
hope
spiritually
Coal
of
homilies
Fire^
reappears
and primitive
true Coal which giveth

spirits,
that
Thy
of
is,
"the
living
Lord." ^
frequently
life
'
Deut.
Lit. of St. Cyr.
3.
patristic
to our souls, bodies,
and
Body and Precious Blood

In the same way St. Ephrem
Coals of Fire in Ezekiel's
Coals of the life-giving
in
Isaiah's
type of " that
liturgies as a
But, of course,
viii.
Christianity.
the Holy
Christ."*
interprets the
in
fulfilled
the Messiah
it
is
of our
the Passover which
'
Ps. Ixxii. 16.
' Isa. vi.
Ezek.
x.
vision as
Body
On
6.
Ezek.
.v.
2.
is
at once richest in sacramental truths and most

germane to the Lord's Supper. The ancient Feast
itself was replete with religious ideas not entirely
understood even by such Biblical scholars as have

studied
It
it
most deeply.
seems certain that the Passover took
its rise
from something deeper and more miiversal than the

deliverance from Egypt, with which
so
to
immediate a
historical association.
came
it
to have
There appears
be truth in Wellhausen's view that, generally
viewed, the Passover was originally the sacrifice of
From
the firstborn.
the simple and fundamental
thought, as important for the piety of to-day as

for that of ages ago, that all
good things come from
God, and that thankful recognition of
this
fact
should be made before the great Giver, there sprang

the custom
of grateful rejoicing
sacrificial feast.
It
by means of a
was such a primeval
feast that
the Israelites requested Pharaoli to grant them the
opportunity of keeping
time
is
in
the wilderness.
The
the spring, the season at which the Exodus
took place.
Or was
it
not so much the instinct of
thankful rejoicing as the equally spontaneous sense

of the need of atonement that lay at the root of the
Passover
Full of far- reaching interest
developed by the author of the

1
is
the theory
Tlire.slwld Covenant,'^
H. C. Trumbull.
THE LORD'S SUPPER
that the Passover arises from an ancient custom,
and forms of which are
traces
a guest
on
is
widely
spread
welcomed " by the outpouring of blood
is
the threshold of
the doorway
It
still
the races of mankind, according to which
among
itself
and by staining
the door,
with the blood of the covenant."
sufficient for us to
remark that
all
the religious
ideas attaching to these theories have their ennobled
New
counterpart in the
Nor should
Passover.
be forgotten that in
it
other
all
such as that of Tabernacles, Pentecost, Purim,
feasts,
Dedication,
we may
find
permanent
religious
capable of being incorporated
nificance
The
Christian Peast.
sig-
with the
which
festal gatherings, also,
the Prophets forecast as celebrating the joys of the
Messianic Reign, with
its
abundance of corn and
wine, are sublimated in our Heavenly Banquet.
"
And
in this
make unto
all
mountain
shall the
Lord of
hosts
people a feast of fat things, a feast
of wines on the lees, of fat things full of marrow,

of wines on the lees well refined."
And
this conception reappears in
suggestive of the feast of reason

in
the invitation
ye of
my
issued by
bread, and drink of
mingled."''
^
fine
Isa. XXV. 6.
a form more
and
flow of soul
Wisdom "Come,
my
wine which
eat
have
imaginative use has also been

-
Prov.
ix. 5.

made
of the Song of Songs in application to the
Lord's Supper
"
I sat
down under
his
shadow with
great delight, and his fruit was sweet to
He
brought
banner over
me to the banqueting
me was love." ^
my
taste.
house, and his
It is especially writers disposed to
emphasise the
sacrificial aspect of the Eucharist who see in it the

fulfilment of Malachi's prophecy, "For from the
rising of the sun even unto the going down of the
same My name shall be great among the Gentiles
and
in every place incense shall be offered unto
name, and a pure offering." ^

iCant.
ii.
4.
Mai.
i.
n.
My
CHAPTER
11
THE LORD'S SUPPER IN THE NEW

TESTAMENT
THE
allusions to the Lord's
find scattered
are
throughout the
more numerous than
we come to the
Supper which we
is
New Testament
usually supposed.
Institution
itself, let
Before
us note in the
Gospels the appearance of certain ideas fitted to

prepare the mind for the creation of a Rite which
was to subsume so many of the essential truths of

Christianity.
The
ruling fact of the Incarnation affords a basis
The Son
God assumed material form, and the reality of His
human Body and Blood was to be for ever kept in
for the material nature of the Sacrament.
of
mind by virtue of the physical elements of the

Holy Mystery. And as the Incarnate One was the
Eternal Word, so the Sacrament is truly described
as the "
Verbum
Visibile "
unspoken truth symbolised

act,
not only because of the
in sensuous form and

but also because " word and sacrament " are
IN
THE NEW TESTAMENT

The words
indissolubly united.
they are spirit and they are

the
Word made
flesh dwell
grace and truth.

swiftly followed
life
that Christ speaks,

;
and only thus can
among
again
us, full of
This keynote of incarnation
by that of
"
sacrifice.
sin of
Lamb
the world." ^
of God, which taketh
is
The next
day John seeth Jesus coming unto him, and

Behold the
saith.
away the
So soon did the forerunner herald
that obedience unto death, even the death of the
which was to be showed forth
Cross,
of bread
in the breaking
and the outpouring of wine.
So early does
the Saviour appear in the character of the Paschal
Lamb.
Meanwhile, however, the note of
ing
is
momentary.
The human
sacrificial suffêr-
life is
to be lived.
That it was no ascetic life, that the Son of Man

came eating and drinking, that He appeared as a
wedding-guest, that
He
He
turned water into wine, that
ate and drank with publicans
and
sinners, that
Pie sat with rich Pharisees at their tables, that
He
accepted a feast as an expression of friendship's love,

that
He
Himself gave to a large company such a
meal that " they did
all
hearers being graciously
eat
and were
made
filled," all
His
His guests and treated
at a " splendid entertainment "
that
He commended
condescension and bountifulness " when thou makest

'
John
i.
29.
THE LORD'S SUPPER

this appropridinner or a supper," does not
10
a
all
up to a meal which
ately lead
common
all
hallow
supper fitted to consecrate
a fellowship whose
intercourse
to
occasions,
other festal
all
might sanctify
a feast which well might
to
meals,
well
effect
all
a marriage-
and to
bridal unions,
human
to beautify all
is
Parable preceded and paved the way for sacra-
ment
fashion.
significant
in
On
the occasion
of
his great supper, the host sends forth his messengers
into the highways
be
At
filled.
and byways that
garment, gratuitously bestowed,
announced, the virgins
peril)
trim
to
How many
their
is
provided for each
must hasten
But
the
it
is
the grand acted parable of the feeding
multitude
is
their
" action sermons " have been preached
as
interpreted
Himself that points forward most

picture
(at
lamps against his approach.
upon these illuminative parables

of
may
In another instance, when the bridegroom
guest.
is
his house
the royal marriage-feast a wedding
by the Master
The
explicitly.
dominated by the central figure of Jesus
as the considerate, compassionate Sustainer of man's

life,
and Reliever of their hunger and weariness.
Johannine report of the Lord's discourse
is
The
full
of
that profound mysticism which belongs to the very

idea of a sacrament.
That the writer of the 6th
THE NEW TESTAMENT
IN
chapter of
seems
St.
11
John had the Lord's Supper in mind

Does he also imply that the
but certain.
all
Divine Speaker had the same thought
Dr. Sanday
has doubts about the direct Eucharistical value of

the discourse, while other scholars like Dr. Kennedy
and Dr. Denney think
it
incredible that the future
Rite could have been absent from His mind.
Sup-
porters of a high view of the Sacrament naturally
claim
the fullest explicit reference here, and are
perhaps too ready to assume

is
much
it.
Certainly there
to be said for the view that, while the
discourse has a significance far wider than a merely
sacramental one, and might well stand intact even
though no sacrament
and the
existed, yet
disciple intended
the Supper.
It
both the Teacher
a conscious bearing upon
was our Lord's custom to prepare
the minds of His disciples for later emergencies by
leading them in the direction contemplated.
There
are abundant evidences that the whole scheme of
His mission was

out by
Him
(so
to say)
extensively thought
at an early stage.
In His discourse
to Nicodemus, where entrance into the
kingdom
is
connected with water, we have a preliminary hint

regarding the
it is still
initial
Sacrament of Baptism.
more obvious that
if
And
our Lord desired an
occasion on which to introduce some teaching pre-
paratory to the Institution,
He
could have found
THE LORD'S SUPPER
12
no more graphic opportunity than that offered by
The words about
the miraculous feeding.
His
and drinking His
flesh
eating
blood, unintelligible to
now most
the Jews and even to the disciples, are
simply and naturally understood in the light of
Such an
the Sacrament of His body and blood.

interpretation were too external
it
and
unspiritual, did
leave out of account the inward appropriation of
the benefits of Christ's death, or the practical accept-
ance of the doctrine of the Cross
but the Sacra-
mental interpretation, so far from excluding, rather

accentuates
probably
all that.
the
Christian,
first
familiar
would
religion,
would
be that
ment
for
in
and
evidently,
The most
meaning
with
attach
of
the
to
literal
which
and therefore
an
words
these
communicating
in
no other way do we
intelligibly eat
ordinary
ordinances
His
flesh
of
our
of Jesus
the
so
Sacra-
directly,
and drink
His blood.
Is
there
any
Knox ^
Vicesimus
cogency
in
the
contention
of
that " our Lord Himself appointed
a prayer which, though
it
might be properly used
on other occasions, was pcniicidarlij intended by
Him
the celebration of the Lord's Supper "
for
Unfortunately, there
meaning of
'
IthoIkhoc.
is
uncertainty as to the precise
Interest, however, attaches to
Nature and Efficacy of the Lord's Supper.
THE NEW TESTAMENT
IN
13
Jerome's translation, in which he changed qiiotidianum

into supersubstantialem
his reason being his belief in
the synonymity (at least to some extent) of
and
TTipiouaiog,
lâiptrog,
These words Jerome considers
s-iriovsw;.
to contain the same meaning, namely, " select, singu-
" Therefore whenever we pray
larly excellent."
to give us this singular
we do when wc pray
that Bread which
He
for arto.s epimmos,
He
says in St. John,
am
came down from heaven.' "

which
the living Bread which
Ambrose
gives " super-
received in the Sacrament
is
and essence of our
into the very nature

ovalay).
souls
But we must turn to the actual

"
One almost
enters
(e/'s rjjn
Cyril, Cyprian,
It is therefore called imouaiog.
Tertullian, Augustine are enlisted on the
Supper.
for
when
Damascenus says that the body of
substantial."
Christ
we pray
declares Himself to be
'
God
and excellent bread, which
same
side.
Institution of the
despairs," writes Dr. Denney,^
" of saying anything about the Lord's Supper which

will
not seem invalid to some upon
general grounds."
critical or
more
Let us take the accounts as they
stand, beginning with the earliest, namely, that of

St. Paul.
We
may
dismiss the suggestion that the Lord's
Supper did not become a sacrament until

one at the hands of
'
T/ie
St. Paul,
it
was made
and rather agree with
Death of Christ,
p. 46.
THE LORD'S SUPPER
14
Gilbert,^ that although, so far as our records go, St.
Paul was the

Supper,
first
to unfold the deeper
meaning of the
does not follow that the ideas he develops
it
originated with himself, or were
absent from the
minds of those who engaged
the Rite at the
in
However few the recorded words of
earliest stage.
Jesus Himself about the Supper, they are instinct
with the truths expressed by

great passage in 1 Cor.
Lord
refers to the
And
St. Paul.
xi.,
as his original authority,
" we must understand
St.
in the
the Apostle solemnly
by which
Paul to say that what he
had handed on to the Corinthians had before been

handed on to him, and went back originally to the
The Lord was
Lord Himself.
he started.
aggerated.
He
His originality
him.
Christianity, if
And
the
we may
and guaranteed by the
The
is
sometimes ex-
did not invent Christianity
were Apostles and preachers

before
the point from which
and men
doctrinal
call it so,
in
there
Christ
tradition
of
was supplemented
ritual one."
textual questions connected with the accounts
of the Institution have of late years been treated
with thoroughness by a great variety of
New
Testa-
Without entering into such minutife,

although bearing them in mind, let us take a brief
ment
scholars.
survey of significant data supplied by the accounts.

^
The First Interpreters ofJesus
p.
80.
THE NEW TESTAMENT
In the locus dassieus of
15
Corinthians, St. Paul
begins by calling the Rite "the Lord's Supper."
There seems
little ground for Dr. A. Robertson's

view that the " Lord's Supper " means strictly not
the Eucharist celebrated at any ordinary time, but
only that celebrated at the anniversary of the Last
Supper.
The Rite
Agape.
appears in close connection with the
And
here we
that there was
may
set aside Dr. Beet's view,
little distinction
between the
social
and the Eucharistical parts of the whole proceedings.

In correcting the Corinthian abuses, the Apostle
gives weight to his rebuke
by recounting
in the
most
solemn manner the Lord's authoritative Institution.

best opinion interprets St. Paul's " received of
The
the
Lord "
as
meaning a
It
glorified Christ.
is
direct revelation
not the
from the
time that
first
St.
Paul has made such a solemn deliverance to the

Corinthians.
was on the night of betrayal that
It
The
the Rite originated.
absence of reference to the
old Passover sheds no light upon the question as to
whether the Paschal Meal was eaten on that night

but
as
St.
Paul's mention here of the
well as
his
expression
New
elsewhere,
new Rite with the
Passover," connects
the
The
of the Lord are
all
essential
acts
the accounts.
The
Covenant,
" Christ our
common
old.
to
separation of the cup from
THE LORD'S SUPPER
16
the bread
by
Dr. Plummer's^ view
made
The double command
importance.
little
but
in
greater
Paul's "after supper"; but this point
St.
this
is
remembrance
in
'"
(even
this peculiarity
brance" be interpolated)
the Evangelists.
if
is
Paul
St.
to
peculiar
is
to
St.
Luke's
St.
is
of
"do
Paul
"remem-
not in contradiction to
is
not alone in giving
the Supper an eschatological significance, although
way of putting this suggests the Second Coming

The rest (from ver. 27) is
of Christ more pointedly.
The guiltiness of unworthy compurely Pauline.
his
municating
anything
is
else
It
ought never to have been
clear,
that unworthiness does not
clear.
but
refer to that personal unworthiness
which attaches
more or
and that
less
to
all
judgment
incurred
damnation
in the
Christians
does
not
necessarily
sense of perdition.
For
the
imply
in
the
sequence St. Paul exhorts those unworthy communicants to return to the Table in a worthier fashion.
man, however (that
is,
every
man), ought to
examine himself, so that he may avoid unworthy

communicating.
It
may be added
that
St.
Paul's
dependence upon the word of the glorified Jesus

contributes nothing to Dr. Briggs' view that
the
Institution dates from after the Lord's Resurrection.
The
Synoptists add
'
Art. in Hastings'
little
to the account of St.
Dictionary of the Bible,
THE NEW TESTAMENT
IN
Paul.
Certain variations as to the Lord's words
be indicated in
will
Luke that
St.
is
refers to
ably
17
our
calls
two cups, the
the
third
liturgical
for
first
the
of
chapter.
most
It
He
remark.
of the two being probold
Passover.
Chrisfs
reference to the Passover of the future
Kingdom,
Luke connects with the earlier of the two cups.

But there is no need to suppose that he erred in
this
for Christ may very naturally have made a
repeated reference to the future.
The grounds
for contending that St. Luke's word about " remembrance " is interpolated, are by no means conclusive
St.
but even
if this
were an interpolation, the value of
Paul's words
St.
words of
St.
30
of
xxii. 29,
as
My Father
eat
and drink
is
no whit impaired.
"
And
appoint unto you a kingdom,
at
My
table in
My
Luke thus accentuates the
Supper
Me
hath appointed unto
on thrones judging the twelve

St.
Additional
Luke, frequently neglected, are those
tribes
all
prominent a place
that ye
may
of
sit
Israel."
significance of the
in its reference to the future
the fact that in
kingdom, and
Kingdom
and
the accounts this reference has so

justifies
the claim for
its fuller
liturgical recognition.
The
absence in
St.
John's Gospel of a narrative
of Institution has resulted in a comparative underestimation of the sacramental value of his chapters
THE LORD'S SUPPER
18
dealing with
form a glorious
And
These chapters
Upper Room.
the
treasury
divine
of
Table Talk.
they acquii-e a new meaning when read in the

Institution of which
new Passover, the
light of the
The
the writer takes for granted.
His own, the love which
He
love of Jesus for
hopes will
prevail
between His disciples themselves, the footwashing,

the tender comfort
He
offers,
the idea of union and
communion, the reference to His death, His coming

again,
the Father's
Spirit, the
house,
need His people
constantly nourished by
the gift of the Holy
the vine, the efficacy of His
have of being as
will
Him
the branches by
as
name
in prayer,
these
and other themes are singularly germane to the

Sacrament.
The
at the Table
is
great intercessory prayer of Jesus
an impressive and beautiful precedent
for specially full
and fervent
at every subsequent
The mention
intercession being
made
Communion.
of the Fourth Gospel suggests the
notorious difficulty about the relations between the

dates of the Jewish Passover and Christ's Supper.
Diff'erent theories
have been devised.
Christ as having taken
His part
in
One
represents
the liberty, justifiable on
the special circumstances, of holding the
Paschal Meal a day earlier than that on which
was held
in
the city generally.
it
Another explains
the matter by a supposed corruption of the ter-
'
THE NEW TESTAMENT
IN
minology of the date.
19
third asserts that Christ
was more accurate than the Jewish authorities
One thing
His selection of the date.
and other
feasibility of these
is
certain
in
the
theories frees us from
being compelled to acknowledge any real discrepancy
between the Fourth and the other Gospels.
As
for refei'ences in the Gospels subsequent to the
is a likely one in the Emmaus

And it came to pass, as He sat at meat
with them, He took bread, and blessed it, and brake,
how He
and gave to them. And they told
Resurrection, there
"
incident.
was known of them

This reference
as
much
is
as
disputed
but there are
in favour of its being
good authorities
istical
in the breaking of bread."
on the contrary
The
side.
Euchar-
similarity of
the style of expression used in the accounts of the

Institution
and of that used
matters not
hei'e is
remarkable.
It
that these disciples are not recorded to
have been present at the Institution.

have been present as onlookers.
unlikely, nothing
more
is
likely
And
They may
if
that be
than that they had
learned of what transpired on that memorable night

in the
One
Upper Room.
last reference,
Gospels meanwhile.
risen Saviour
and we take farewell of the
Can we doubt that when the
gave
His world - commission to His
a
1
Luke
xxiv. 30, 35.
THE LORD'S SUPPER
20
and enjoined them to teach
Apostles,
"to observe
all
contemplated, nay, which
He
nations
have com-
He
consciously
whatsoever
things
manded," among the things which
all
actually specified, was
not only the initiatory Rite which
He
is
expressly
that other
recorded to have mentioned, but also
Sacrament which was to be so eloquent a witness
both of
presence
The
His
His perpetual
and of
dying love
Acts of the Apostles
chapter of the
first
shows us the group of the disciples

room,"
and
it
"an upper
room
in
has been urged that no upper
could form a more congenial and likely meetingplace than the apartment hallowed
by memories of
That the company hastened to
the Lord's Supper.
engage in a joyful observance of a Sacrament
At
improbable.
all
steadfastly
and
fellowship,
doctrine and
Apostles'
breaking
of
in
bread,
and
in
"'
prayers."
the
in
in
not
who " con-
enjoining the observance upon converts,
tinued
is
events they lost no time
few
verses
we read that
later
tlie
believers,
" breaking bread from house to house, did eat their
meat
with
Although
gladness
-AkSivTic
and
aprov
singleness
may mean
of
heart."
the breaking of
bread in the sense of partaking of an ordinary meal,

'
Acts
i.
ij.
Acts
ii.
42.
'
Acts
ii.
46, 47.
THE NEW TESTAMENT
IN
21
yet the proximity of the expression to that in ver.

42, as well as the religious tone of the whole text,
leads us to believe that
Eucharist and
its
may have been
daily
"And upon
first
is
referred to
was
it
is
the
The observance
at
least
weekly.
day of the week, when the
came together to break bread, Paul preached
disciples
When
unto them.
and
the
what
Spiritual Meat.
he therefore had broken bread,
and talked a long
eaten,
of day, so he departed."
while, even until break
Passing to the Epistles, we find the richest store

of reference in the First to the Corinthians.
the 5th chapter we read

passover
the
leaven
sacrificed for us
is
feast,
" For even
Christ
therefore let us keep
not with the old leaven, neither with the
and wickedness
malice
of
but with the
unleavened bread of sincerity and truth."

this passage
While
might have been penned even although
no Sacrament had
sacrifice
In
our
been
instituted
(the
Passover
being found in the Crucified Victim, and the
feast in the Christian
life,
which under the Gospel
wears an unintermittently festal character), yet
it is
natural to suppose that besides these ideas the
new
Passover
St.
is
also
in
the
Apostle's
mind.
Paul says that the fathers "were
unto Moses in the cloud and

1
Acts XX.
in the sea
y, IJ.
all
;
When
baptized
and did
all
THE LORD'S SUPPER
22
same
eat the
same
spiritual
spiritual drink
meat
and did
all
drink the
drank of that spiritual
for they
and that Rock was

he is connecting Old Testament spiritual
Christ "
experience with that New Testament experience
Rock that followed
them
; ^
enjoyed in the Gospel Sacraments.
becomes
later his reference
blessing which
we
few verses
" The cup of
explicit.
not the communion of

The bread which we break, is
bless, is it
the blood of Christ
not the communion of the body of Christ
it
we are
all
partakers of that one bread."
Then, after a comparison of
For
we being many are one bread, and one body
for
Israel's
altar
and
heathen altars with the Lord's? Table, he proceeds

" Ye cannot drink the cup of the Lord, and the cup
of devils
ye cannot be partakers of the Lord's Table,
and of the table of
Here we may note,
devils."^
besides the expression the
Cup
of the Lord, the
first
mention of the Sacrament as the Lord's Table, just

as the next chapter gives us the first occurrence of
the
name The Lord's Supper.
"
When
together therefore into one place, this

the Lord's Supper."*
course,
is
The matter
is
ye come
not to eat
in question, of
the Agape, followed by the Eucharist, and
the abuses that had unhappily sprung up in Corinth,
where greed on the part of the poor, inconsiderate'
Cor.
A.
1-4.
Ver. 16.
'
Ver. 21.
' t
Cor.
xi. 20.
THE NEW TESTAMENT
IN
23
ness on the part of the rich, not to mention the
gluttony and drunkenness of individuals, had done
much
so
mar the
to
fine order of
the feast, and to
Such
prejudice the discerning of the Lord's Body.
and lack of
carnality
love are calculated to
" the selfsame Spirit
He
severally as
that
For
will.
hath many membei's, and
as the
body
For by one
one body,
one Spirit."
Spirit are
and have been
The
"^
we
all
way
close
one,
is
and
the members of that
all
one body, being many, are one body

Christ.
man
every
to
divides
quench
so
also
baptized into
made
to drink into
which
in
this
last
phrase " to drink into one Spirit " follows what

said
membership by baptism, leads us
about
is
all
is
to
recognise an allusion to the Sacramental Cup.
Other Epistles there are

references
to
abuses
Communion.
In Eph.
ing
assemblies
religious
was usually observed)

of thanks
Love-feast and
the
the exhortations concern-
v.
(in
which
the Eucharist
and concerning the giving
(iiiâpiarouvn;)
warrant us in finding a
to our subject in
reference
which we may discover
in
the
of
drunk with wine, wherein
is
the counsel,
excess
"Be
but be
not
filled
with the Spirit." ^ Writing of antinomians, St. Jude

" These are spots in your feasts of charity,
remarks
when they
'
feast
Cor.
xii.
with you, feeding themselves with11-13.
Eph.
v.
i8.
THE LORD'S SUPPER
24
out fear,"i
without
And
judgment to themselves.
stigmatises
riotous
blemishes,
sporting
and drinking
fear of eating
livers
similarly
with
themselves
Peter
St.
" Spots they
and
ai-e
own
Through
their
deceivings while they feast with you."^
several verses the denunciations of these spoilers of
the Feast are almost identical in St. Peter and St.
Jude.
There
the
a passage in Hebrews worth noticing in

"
have an altar,
connection
is
present
We
whereof they have no right to eat which serve the

^
tabernacle."
make
Sacramentalists (like Sadler) naturally
very most
the
pressed by
of
and we probably do
But the
this.
him and others of
inferences
his school are forced
well to identify this "altar"
rather with Christ's Sacrifice than with the Lord's
The Greek
Table, or even the Cross.
same word
the
used by
being
SuaiasTripiov,
is
Paul in the
St.
now
Jew partake of the sacrifice
upon the Temple Altar these Jews have
passage referred to
above.
the instance
In
cited, the writer sees the
offered
no right to partake
Sacrifice
if
the
of
benefits
of
Christ's
they persist in preferring to rely upon
the antiquated
Hebrews saw a
system.
certain
That the writer to

resemblance
the
between the
Jewish Altar and the Christian Table, and that in a

1
Jude
12.
2 Pet.
ii.
13.
jjeb.
xiii.
10.
THE NEW TESTAMENT
IN
figurative
is
way he does here
possible
25
the Table an Altar,
call
but that does not involve us in the
unevangelical sacrificial views of Sadler and of the
To
Church of Rome.
Calvary,
or
far-fetched
is
Heavenly Intercession, seems
Christ's
for neither at Calvary nor in heaven
do we now eat
Jewish
say that the " altar " here
the physical sense in which both
in
worshippers
from
eat
their
and
altar
Christians from their Table.
The
John contains an
First Epistle of St.
esting allusion.
" This
is
blood, even Jesus Christ
water and blood
not by water only, but by
and the
witness in earth, the spirit, and the water,
blood
inter-
that came by water and
and there are three that bear
He
and these three agree in one."
and the blood were always present
"
in the
The water
Church
in
form of the sacraments, and the evangelist uses the

sacraments here as witnesses to the historical reality
of
the
life
and
experience
of
Jesus.
Christian
baptism answers to His baptism, the Christian feast

in
which faith partakes of the body and blood
perpetual testimony to His Passion.
the divine reality and saving
is
... To deny
significance
of the
Passion was to rob the most sacred rite of the

Christian religion at once of
it
its basis
was to abolish the Lord's Supper.

'
John
V. 6, 8.
and
its
import
The Apostle
THE LORD'S SUPPER
26
appeals
"1
view.
to
Supper
Lord's
the
against
such
With a
single allusion to the
Apocalypse of
St.
John we conclude these New Testament quotations.

It
is
celestial
Lord's Supper, a spiritual reality
answering to the earthly Sacrament, to which the

writer thus refers:
give honour to
is
"Let
Him
us be glad
and
for the marriage of the
Lainb
come, and His wife hath made herself ready.
And Ho
saith
unto me. write. Blessed are they which
are called unto the marriage supper of the

'
and
rejoice,
Denney, The Death of Christ,
p.
277.
Rev.
Lamb."
xix. 7, 9.
CHAPTER
III
THE EARLY FATHERS
THE
Apostolic
so-called
Fathers
(Barnabas,
Clement, Ignatius, Hernias, Polycarp, Papias)

carry us into the sub- Apostolic age.
main
Amongst the
articles of the Christianity of this
according to Harnack,
" the
common
time was,
offering
prayer, culminating in the Lord's Supper."
authority
the
of
first
Apostles was
of
The
sacred
and
Polycarp reminds the Philippians of their

obligation to obey the teaching of " the blessed and
supreme.
renowned Paul."
inquiring of any
who had heard the Apostles about
Papias lost no opportunity of
the discourses of the elders
" what
was said by
Andrew, or by Philemon, or by Thomas or James,

or by John or Matthew, or any other of the Lord's
disciples."
Ignatius hopes " that ye
come together
Christ
^
in
common
all
by name
and
in the faith,
in Jesus
breaking the same bread, which
History of Dogma,
Euseb. H. E. iii.
i.
p.
164.
27
"
Phil.
is
iii.
the
THE LORD'S SUPPER
28
medicine of immortality."
" Wherefore
'
your endeavour to partake

Eucharist
of the
all
for there is not the flesh of
let
it
be
same holy
our Lord
Jesus Christ, and the cup, in the unity of His blood
the altar."
Clement of
"
We
Rome
ought to do
all
(90 a.d.) has
the following
things in order, whatsoever the
Lord has commanded us to perform at stated times
the Oblations and Liturgies to be celebrated, and

that they should not take place at random, or disorderly, but at definite times
sin will
those
not be small
who have
we
if
and hours.
reject
Our
from the episcopate
blamelessly and holily oiFered the
gifts." 3
Especially interesting at this point
is
the Dulache,
The Teaching of the Tzoclve Apostles, or (in the

fuller title) The TeacMng of the Lord, through the
or
T'coclve Apostles, to the Gentiles.
In his work. The Church of the Sub- Apostolic Age,

Heron dates the DidcuM " not later than the openit may have been a
The chapters bearing on the
xiv.) may be reproduced here in
ing of the second century, and
good deal
Eucharist
earlier."*
(ix.,
x.,
their entirety.
Êjth.xx.
"
P. 83.
^PhilAv.
Cf. Bartlet's art.
Dktionary of the
Bible.
^.ff/. /flC-. chaps, xl., xliv,
" Didache "
in
Extra Vol. of Hastings'
THE EARLY FATHERS

" IX.
And
29
concerning the Eucharist, after this
manner give thanks.
First concerning the cup
We
thank thee, our Father, for the holy vine of David

thy son, which thou madest known to us through
Jesus thy Son
to thee be glory for ever.
cerning the broken bread

for the life
As
con-
and knowledge which thou madest known
to us through Jesus thy Son

ever.
And
We thank thee, our Father,

:
to thee be glory for
broken bread was scattered abroad
this
upon the mountains, and, when gathered together,

became one,
so let the
Church be gathered together
from the ends of the earth into thy kingdom

thine
for
But
ever.
let
no one eat
drink
or
Eucharist but those baptized into the
Lord
for
the glory of the power through Jesus Christ
is
for concerning this the
name
Lord hath
of the
of the
said,
Give
not that which is holy to the dogs."

" X. And, after being filled, give thanks after this
manner We thank thee, Holy Father, for thy holy

name which thou hast made to dwell in our hearts,
and for the knowledge and faith and immortality
which thou hast made known to us through Jesus
:
thy Son
to
thee be glory for ever.
Almighty Saviour, didst create
all
Thou,
things for thy
name's sake, and thou gavest both food and drink to
men
thee
for
;
their
enjoyment, that they might thank
but to us thou freely gavest spiritual food and
THE LORD'S SUPPER
30
drink and
Before
everlasting through thy Son.
life
things we thank thee that thou

Remember,
thine is the glory for ever.
all
Church to deliver her from
mighty
art
Loi'd,
thy
and to perfect her
all evil,
and gather her together from the four

winds, sanctified unto thy kingdom which thou didst
thy love
in
prepare for her
Hosanna
let
for thine
is
the power and the glory
Let grace come and
for ever.
to the
him come
if
God
of David.
world pass away.
If
any one
holy,
is
is not holy, let him repent.

But allow the prophets to give
any one
Amen.
Maranatha.
this
thanks in such terms as they wish."

" XIV.
On
the day of the Lord, being assembled
together, break bread

sion
pure,
and give thanks, after confes-
of your trespasses, that our sacrifice
and
let
companion come with you

that our sacrifice
command
may not be
till
they are reconciled,
defiled.
given by the Lord
'
For
this
the
is
In every place
and
me a pure sacrifice for I am a great

my name is Wonderful among the
time offer unto

King, and
may be
no one who has a dispute with his
Gentiles.'"!
Assuming that these passages
refer not merely to
the Love-feast, but to the Lord's Supper,
we may
recognise the following outstanding features.
The
Eucharist constituted the highest act of Christian

'
Heron, lU supra.
THE EARLY FATHERS
31
was observed every Lord's Day.
From
worship.
It
the expression " after being
with
the
Although
Love-feast.
of the elements
is
filled " it
not
was associated
specifically
consecration
yet
clear,
it
is
implied in the solemn thanksgiving, such thanksgiving being equivalent to blessing, as we
from the
xxvi. 26,
synonymity of
virtual
and
thyâpi<sTrj<sa.i
The joyous and
in
is
ru'koyriaag in
Cor.
xi.
in
Sanctis,
Matt.
24.
title
is
" the Eucharist."
only for the holy, a reminder
which recurs in the later expression ayia

Sancta
infer
thankful nature of the Rite
emphasised in the choice of the
The Sacrament
may
the
" fencing
the
of
ayioig,
tables."
Contrition for sin and love to the brethren are

requisites
for
And
worthy participation.
in the
prescribed prayers, along with the recommendation
of free prayers,
we remark the germs
well as primitive spontaneity.
And
of liturgy as
these features
are eminently Apostolic, and except the
Agape and
the weekly celebration entirely catholic.
Respecting the
first
half of the second century,
turn to Justin Martyr

witness.
we
120-165) as our next
(f.
In his Apology addi'essed to the Emperor

" And after we have
Antoninus Pius he writes
thus (in baptism) bathed the person
who has become
a believer and adherent, we lead him to the brethren,

as they are called, where they are assembled to offer
THE LORD'S SUPPER
32
up common prayers earnestly on behalf of themselves

and the newly enlightened one and
where, that
it
may be
others every-
all
vouchsafed to us
learned the truth to be found
good members of the
who have
conduct
also in our
and keepers of the
society,
commandments, that we may be saved with the

Then when we have done our
eternal salvation.
Then
prayers
we greet one another with a
there
presented to the president of the brethren a
loaf
is
and a cup of water and wine
taking them,
Father of
up
offers
and
praise
kiss.
and
he, after
glory to the
through the name of the Son
all things,
and he gives thanks at length
and the Holy Ghost
for these favours of
God
And when
to us.
he has
ended the prayers and the thanksgiving (Eucharist)

the whole assistant people present assent with an
'
Amen
'
a Hebrew word
meaning 'so be
it
' ;
and
when the president has given thanks, and the whole

people have assented, those
(ministers)
loaf
among
present,
"
who
are called deacons
receive
portion of
the
and wine and water, over which the thanks-
giving has been
'
us
and they take
And
no one
made, to each of those who are
is
this food
is
it
away
called
to those
among
allowed to partake of
that what we teach
is
true,
who
are not.
us Eucharist
it
and
unless he believes
and has been washed
the laver for the remission of
sins,
and
in
for regenera-
THE EARLY FATHERS

tion,
and
For we do
living as Christ enjoined.
is
not receive these things as
common bread
or
common
drink, but just as Jesus Christ our Saviour,
Word
of
God made
for our salvation, so
flesh,
had both
33
flesh
by the
and blood
we have been taught that the
food over which thanks have been given by the word

of prayer which comes from
which our blood and our

nourished
is
Jesus Christ
both the
Him that
food from
assimilation
and the blood of that
flesh
who was made
by
are
flesh
For the Apostles
flesh.
delivered in the memoirs compiled by them, which

are called Gospels, that this
them that Jesus
command was
given to
took bread."
Here we notice these
Communion,
essentials for
belief in the truths generally taught, baptism,
Besides
Christian living.
we
and of
essentials,
and
New Testament
these
detect a suggestion
What
of
the Mixed
meant
by " thanks given by the word of prayer which comes
Is it some form of words orally
from Him "
Chalice
Reservation.
is
exactly
.?
handed down
identical with or additional to those
recorded in the
New
Prayer
as
Is
it,
Testament.?
Gore
thinks,
Is it
the Lord's
some formula of
benediction (like that implied in Irenaeus' phrase
" word of
cup
.''
God " ) bestowed upon
Rather, perhaps,
it is
no
the bread and the
literal
formula at
all,
but an expression referring to the "thanks" and

3
THE LORD'S SUPPER
34
"blessing" made by Christ in words not reported

verbatim.
With
who was raised to the Bishopric

move from the East to the
Irenaeus,
of Lyons in 177 a.d., we
West and advance well into the latter half of the

second century. The sacrificial value of the people's
offerings now becomes more accentuated, and the way
is
prepared for a transition from the mere offering of
the creature elements for
sacrificial
and charitable
uses to the offering of the consecrated host.
not that
sacrifices as
but only that the law of

.
who
conscience
sacrifices."
sacrifices
is
has been changed.
do not sanctify a man
Sacrifices
" It
a whole have been abolished,
offers,
being
pure,
but his
sanctifies
the
The second century draws

conversion
of
TertuUian.
to
a close with the
Although
Tertullian
speaks of the Eucharist as celebrated before daylight,
that
not to say that
is
Agape was now
its
dissociation
from the
The famous passage

from the Apologeticus descriptive of the Agape will
bear repetition.
"Our feast explains itself by its
name. The Greeks call it love {Agape).
Whatever
it costs, our outlay in the name of piety is gain, since
invariable.
with the good things of the feast we benefit the

needy.
The
participants, before reclining, taste

'
Contra f/ar.
iv. 1 8.
THE EARLY FATHERS

fii-st
of prayer to God.
the cravings of hunger
They
the chaste.
As much is eaten
as much is drunk
say, it
35
as satisfies
as benefits
enough, as those who
is
remember that even during the night they have to

worship God they talk as those who know that the
Lord is one of their auditors. After the washing of
;
hands and the bringing of
lights,
each
stand forth and sing as he can a

either one
is
asked to
hymn
to God,
from the Holy Scriptures or one of
his
own composing, a test of the measure of our drinking.

As the feast commenced with prayer, so with
prayer
it
closed.
We
go from
it,
not like troops of
mischief-doers, nor bands of roamers, nor to break
out into licentious acts, but to have as

of our modesty and charity as
school of virtue rather than a banquet."
Tertullian on
the
of
nourish them for immortal
made
is
laid
by
to cleanse our bodies, to
its efficacy
"antidote
care
In dealing with the Eucharist, stress
impart
much
we had been at a
if
immortality,"
life
and
and
reference
to
is
to communicants as being " fed in the richness
of the Lord's
though
it
Body "
line
of thinking which,
has a measure of truth, contributed to
that magical theory of the Sacrament which henceforth begins to
As
wax
strong.
the third century proceeds, the language used

^
Apol, chap, xxxix.
THE LORD'S SUPPER
36
of the Eucharist becomes more

St.
realistic,
as
with
Hippolytus, who writes, " His precious and pure

are daily prepared in His
Body and Blood which

mystical divine table.
His precious blood
and drink
He
His own divine
hath given
He
us,
for the remission of sins."
flesh
and
says, to eat
In the East,
however, says Harnack, " we possess no proof that

before the time of Eusebius (who died in 340 a.d.)
there
is
any idea of the offering of the body of Christ
in the Lord's Supper."
In the case of Origen
it
is
rather the spiritualising, allegorising tendency that
dominates his view of the Sacrament, which
means
of
and
contemplation
mystical
" nourishing word of the truth."
It
is
of
is
the
when we
come to Cyprian, bishop of Carthage (who died in

258 A.D.), that we cross a rubicon of opinion upon
our subject.
^
Gallandi,
ii.
CHAPTER
IV
AND GROWTH OF THE SACRIFICIAL
RISE
IDEA
THE
matter of prime interest to Cyprian was
the
exclusively
and of
the
of
character
esoteric
Christian minister
officiating
his functions.
In short, Cyprian carried over Old Testament ideas
New Testament
of priesthood into the
And
so
he contends
Supper that " that priest

of Christ
he
offers
who
is
surely a true vicegerent
imitates that which Christ did; and
a true and
he begins to
if
full sacrifice to
offer as
he
sees
Cyprian "was the
is
offered."
specific
sacrifice,
namely,
God
first
to describe the
'
the Father,
that Christ Himself

first
the
to co-ordinate
Sacrifice
Eucharist, with a specific priesthood.
the
ministry.
in connection with the Lord's
of
the
He
was
Passion of the Lord,' nay,
the 'Blood of Christ' and the 'Dominica Hostia,'

as the material of the Eucharistic oblation."
Every celebration of the Lord's Supper

1
Ep.
Ixiii.
Harnack, History of Dogma,

37
i.
is
390.
THE LORD'S SUPPER
38
His
repetition or imitation of
sacrifice
and the ceremony has an expiatory
of Himself,
Hence-
value.
forth this view continues to gain ground, although
Tran-
several centuries pass before the doctrine of
substantiation
and authoritatively
definitely
is
Our present
does
scope
fixed.
much
not permit of
citation from the various Fathers, such as Jerome,
and
Ambrose, Augustine,
writers who
The Romish
Eusebius,
consecutively contribute to this view.
is
accurate.
Augustine exhibits
by
used
inconsistent with anything else
now orthodox Romish

The fact is that the
than the
subject.
the language
however, that
contention,
the early Fathers
certain
While passages
in
view,
hardly
is
thinking, say, of
vagueness
on
this
support of the Romish
view might be cited, others might be employed to
show how
sacrificed
he was from material literalism,
far
for example,
that in which Christ
the passion
we
Good
say on
of our
Friday,
"To-day
so that it
is
mere sense of " similitude " that the Sacrament
implies
the
Sacrifice
of
Christ.^
The name
Gregory the Great, however (550-604

us
as,
to be
Lord," or on Easter Day,
" To-day Christ rose from the dead "

in the
said
Sacrament in a sense similar to
in the
that, in which
is
is
to a stage
a.d.),
at which what was arrived at

'
Ep.
xxiii.
ad Bonifac.
of
brings
by
THE SACRIFICIAL IDEA

Cyprian
"now
ception.'"
39
dominates the whole rehgious con-
The
oblation
of
body
Christ's
is
constantly repeated by the priest.
We are now fairly into the

many ways
in
favourable to superstitious develop-
Miracles of
ments.
Middle Ages, a period
all
and " the sacred act
kinds were eagerly credited,
effected in the Lord's
Supper
had to be developed into the wonder of wonders." ^

There
is
find religion
a marked increase in the tendency to

in
ceremonies and institutions rather
than in the original truth of

Christ
the
of history
Christ
of
more obtruded.
and Death
spiritually,
There,
receded
God
in Christ.
dogma was more and

The mystery of the Incarnation
ecclesiastical
was contemplated
less
ethically
and more sacramentally and
upon the high
altar,
recrucified.
and
still
requiring to
be
Such
now by the
were the views and sentiments held
established, as they presently
and
sensibly.
the Divine Saviour
might be seen reincarnate and

majority,
The
background,
the
into
theologically
came to
be, at the
hands of the famous Paschasius Radbertus.
The
intricacies of the controversies in which he engaged
His great work on the

Lord's Supper contains much that is true from a
New Testament viewpoint, but it is he who for
do not concern us
'
here.
v.
270.
'^
Ibid.
THE LORD'S SUPPER
40
Church "declares without

hesitancy that the sacramental body is that which
had been born of Mary, and that this is due to a
the
time
first
in
the
trarfsformation which only leaves
pearance unchanged."
but
nature,
And
yet
not
is
it
This
is
inconsistent
not
the sensuous ap-
a miracle against
with
Paschasius
characteristic note of the Mass.
It
power.
God's
who
strikes
the
the Incarna-
is
repeated in
Atonement that he sees

But those who wished
the Sacrament.
to find in
the
tion
rather
than
the
Sacrament the repeated
sacrificial
Death, each repetition being propitiatory and Godappeasing,
and applied
avidity,
"
on
seized
What
could
Paschasius's
with
theory
triumphantly to the Mass.
it
now approach the Mass
There
was no need to alter the ancient wording of the

missal prayers, which
sacrifice,
still,
emphasised the
attended to words
.?
when they
dealt
sacrifice of praise
Tlie
Mass
for
with
who
as a sacrificial rite,
which the holiest thing conceivable was presented
in
to God, had, however, ceased long ago to end in

participation, but found its climax in the act that
expiated sin and removed evil." ^

It
was not, however,
till
the year 1215 that the
doctrine of Transubstantiation
fixed.
'
was
ecclesiastically
In that year, at the Fourth Lateran Council,
Harnac, History of Dogma,
v.
314.
Ibid. p. 322.
THE SACRIFICIAL IDEA
41
the mediaeval doctrine of the Eucharist was solemnly
verba
The following
may be quoted: "Jesus Christ is
priest
and
framed as a binding dogma.
ipsissirna
once
at
whose body and blood are truly
sacrifice,
contained in the sacrifice of the altar under the
appearance of bread and wine, the
bread
being
transubstantiated into the body and the wine into
the blood by divine power."
The next phase

is
of thought
that of the Schoolmen.
dialectic of Peter
upon the Sacrament
The
and
speculations
Lombard and Thomas Aquinas,
while they furnished a kind of intellectual vindication of the Church's doctrine, contributed nothing
substantially new, so far as our present purpose
concerned.
It
may, however, be mentioned
as
result largely of the scholastic discussions, that
child-communion was discontinued

was withheld from
the
that
the cup
Lombard's theory that the whole Christ

tained in each species
now
on the ground
lafty
is
is
of
con-
and that the customs of the
adoration and the procession of the Host
along
with the feast of Corpus Christ! were introduced.
From
this
proceeds
time
apace.
the
Low
multiplication
Masses,
obtained a notorious vogue.

false doctrine of the
at
of
cheaper
Masses
rates,
All the evils of the
Sacrament were swiftly afoot.
CHAPTER
THE GREEK CHURCH
ALTHOUGH
in
a general historical sense the
Greek Church has the precedence of the

Latin, Christianity having
we take the Greek
originated in the East,
Church
less
Latin,
in
prompt and
development of sacramental doctrine in the
definite
East.
the
after
our present study, because of the
We
possess
the East there
body of Christ
is
no proof, says Harnack, that in

any idea of the offering of the
in the Lord's
Supper before the time
who died in 340 a.d.

The Orthodox Eastern Chmxh
of Eusebius,
is
" the aged tree
beneath whose shade the rest of Christendom has
sprung up."
It
inheritors of the
is
not surprising that the Christian
Greek philosophy, with
to define the abstract,
with
its
its
tendency
and of the Greek language
incomparable precision, should appear very
early in the
dogmatic arena
and
if
the Eastern
Fathers were comparatively slow in fixing so concrete

a theory of the Eucharist as Transubstantiation, the
THE GREEK CHURCH

explanation
perhaps to be found in the more mys-
is
tical character of
They
logy.
something
is
43
Greek as compared with Latin theo-
held, indeed, that " a spiritual mystical

really present " in the
Sacrament
but
they were well aware of the danger of defining that
something
too crass
in
The
fashion.
earlier
Fathers, like Clement and Origen, were saved at least
from crude materialism by the beautiful
spirituality
of the best Greek philosophy.
At
this point
we
shall take the opportunity of
referring to a matter the importance of which has,
through Hatch and others, been recently emphasised,

"^
namely, the influence of the Greek Mysteries upon

the Christian Rite.
over supplied our
Since the Old Testament PassLord with a sufficient starting-
point for the new Passover,

that
He
cannot be supposed
was in the remotest degree indebted to the

Mysteries.
classic
it
Any
real
points
similarity
of
between the Christian and the Pagan Rites arc due

to the fact that the fundamental religious need of
man
rites
is
ever the same, and that the heathen in their
are
seen groping after that
highest satisfaction in Christianity.
which
It
is,
finds
its
however,
quite evident that the Eastern development of the

ritual of the Christian
Sacrament was influenced by
Greek Mysteries.
'
Greek Influence on Christianity.
THE LORD'S SUPPER
44
The Greek
Mysteries, seen at their best in the
Eleusinia of Athens at her prime, attempted through
sensuous media to represent religious ideas, to convey
and to quicken faith. The chief festival

was held in honour of Demeter, the goddess of man's
instruction,
mainly symbolical of the passage
bread, and was
from death to
purifications,
life
in
fastings,
processions, dances,
The
nature and the soul.
hymns,
offerings,
sacrificial
after counterpart in the
had an
ceremonial of the Christian Supper.
The
posset of
barley-meal mingled with water and myrrh, which
Demeter drank
King
in the house of
and
Celeus,
which was given to her worshippers, bears a

semblance to the Christian
Cup
as also
pouring of water and wine from two
re-
does the
vessels,
one
held toward the East, the other toward the West,
some mystic words being at the same time
The
hymn
lacchus,
his
referring
death
curious coincidence.
to
and
the
mystic
resurrection,
recited.
holy
child
suggests
Candidates for initiation must
pass through a course of instruction, and
must
(like
make a procession to the seabe purified. None but the initiated
Christians in Baptism)
shore in order to
could behold the mysteries, participation in which

exercised
a saving and healthful effect extending
even to the next

Sophocles, "
life.
" Thrice
who have been
happy they,"
says
initiated before they die,
THE GREEK CHURCH

for theirs
is
the lot of
The
others."
life,
and
evil is it
45
with the
qualifications of candidates required
a freedom from notorious wickedness, unexpiated
murder being an absolute
The
bar.
Mysteries were
held at night, like the primitive Lord's Supper.
So many striking resemblances between the pagan
and the Christian Mysteries could not but influence

the tendency of Greek feeling and practice in con-
with the Communion, even although the
nection
pagan
rites
were
so
severely
and
criticised
de-
nounced by such writers as Clement of Alexandria.
There
was
disposition
some
in
ecclesiastical
quarters to adopt a little of what seemed good in
the
ancient
And
ceremonies.
this
disposition
to
some extent explains the more elaborate pomp and

dramatic symbolism
of
the Eastern as compared
with the Western Christian Rite.

In
observing
the
course
of
Graeco
Christian
thought upon the Eucharist, we may begin with
Clement
of
Alexandria
(c.
150-220
u.c).
So
academic a thinker as Clement, chiefly interested in
knowledge as apprehended with the minimum of

aid from sensuous media, was ever ready to interpret
the sensuous in terms of the allegorical and symbolical.
"
The mystic symbol, then,
the Scripture hath
called
allegorically speaks of the
wine.
of the
.
Word who
Holy Blood,
He
(Christ)
was poured
THE LORD'S SUPPER
46
many
out for
for the forgiveness of sins, the holy
Fount of joy. But that what was blessed was wine

He showed again, saying to the disciples, I will not
drink of the fruit of this vine,' etc. But that what
'
He
was drunk by the Lord was wine,
Himself says
of Himself, upbraiding the Jews with boldness of

heart."
The
spiritualising style of
following
The one
is
" Twofold
is
Clement appears in the
the Blood of
been redeemed from destruction

ual,
to
i.e.
the Lord.
His natural Blood, by which we have

;
the other, spirit-
And
wherewith we are anointed.
this
drink the Blood of Jesus, to partake of
immortality of the Lord.
Word is the Spirit, as

then, the wine
spirit
blood
But the
is
of
is
the
virtue of the
flesh.
Analogously,
mingled with the water and the
is
The
with the man.
feasteth unto faith
And
to immortality.
one, the mingled drink,
the other, the Spirit, leadeth
of the draught and the
the mingling of both again,
Word,
is
called Eucharist,
an admirable and beautiful grace whereof they who

partake, according to faith, are sanctified both as to
body and
the will of the Father mingling
soul,
together mystically the Divine mixture, man, with

the Spirit and the
the Sacrament
>
Pa<ia^.
Word." 2
ii.
The nourishment
specially connected
is
2.
/Hd.
of
by Clement
i.
5.
THE GREEK CHURCH

"
with the Word.
am
thee Myself as Bread.
heavenly instruction."
thy Nourisher, who give
...
am
thy Teacher in
The noble-minded Origen (185-254

life
was one
47
ceaseless effort
after
a.d.),
whose
fellowship
close
with the Unseen and the Eternal, strove rather to

ascend into the suprasensuous than to bring the
Unseen down into the form of the sensuous.

the mind and
for
lation
satisfied
ascetics
him much more than a
For him the
literal sense
Specu-
body
the
for
ritual for the senses.
of Scripture was but a
The
stepping-stone to the psychical and pneumatic.
sacramental bread
body " and

;
is
" the typical and symbolical
so in virtue of the
it is
and symbolised.
Word thus typified
As the Logos was
Christ's appearance in the
flesh,
so
presented by the Eucharist, which

for
His
fleshly body.
accentuates
lends
is
the
represented by
now
is
it
is
re-
a substitute
What Origen characteristically

Word, the Truth which alone
meaning to the
symbol.
" It
is
not
the
substance of the bread, but the word spoken over

The food is of value as " the
it, which benefits." ^
cause of the mind's perception."
is
the
that "
Word, and
we
So all-important
so secondary the material Rite,
are said to drink the Blood of Christ not

^
Quis dives salveturl 23.

In St. Matth. t. xi. n. 14.
THE LORD'S SUPPER
48
way of the Sacrament, but also when we

receive His Word, in which is life, as also Himself
saith
The words which I speak unto you, they are
spirit and they are life."'i
It is thus ideas more
only in the
'
than forms that Origen magnifies.

It
is
not
(264-340
in
till
A.D.
we come to Eusebius of Csarea

we discover
bishop, 815 a.d.) that
the East any distinctly
we now have an
of the body,
itself (ro
sense of the later Mass.
It
in prayer that the Sacrifice
we
body
offering of the
Eusebius has in a sense
'jrpoafifiin).
sojiio,
the propitiatory memorial Sacrifice
for "
view of the
sacrificial
Instead of an offering of the memorial
Eucharist.
is
is
but not
in the
thought, in faith,
in
presented before
God
the shewbread, rekindling the saving
offer
remembrance^ ^ But the elements are only symbols,

" We ought to celebrate the memory of this
images.
on the Table through the
Sacrifice (of the Cross)
symbols of His
Body and saving Blood, according
to the laws of the
continue
to
New
prevail
till
Covenant."
we come
Similar views
to the
time of
the great St. Basil of Caesarea (329-379 a.d.),
who
himself was also genuinely Origenist.

Certain
(bishop,
389
new notes are
370
A.D.),
1
a.d.),
St.
struck by St. Gregory of Nyssa

Gregory of Nazianzum (330-
and
St. Cyril
Horn.
XVI.
of Jerusalem (315-386 a.d.)

2
In Fs.
xci.
THE GREEK CHURCH

of
all
whom
use expressions that have been eagerly
fastened upon by
"The
49
upholders of Transubstantiation.
bread," says Gregory of Nyssa,i "sanctified
by the word of God,
Body
into the
of
God
transmade
is
the Word."
(/uTamiTisSai)
But Pusey
points out that this expression " transmade "
well
used
is
by Gregory not to imply any change of substance,

but merely to
express
energetic
in
the
fashion
sacramental character of the elements once
common
but now in a religious sense " transmade."

Cyril
'
the gracious
Spirit
the word
uses
God
that
He
/iST-aiSsiSAjjra/.
will send
on the elements presented,
may make
the bread into the
Body
"
We
pray
down His Holy
in order that
He
of Christ and the
wine into the Blood of Christ ; for what the Holy

Spirit touches
is
wholly sanctified and transformed
But while CyriFs appeal to the

Cana might suggest a literalism like that
(jitsTaj8/3X)iTa/)."
miracle of
Romish theory, yet, on the other hand, his

emphasis upon the need of faith, and his reference
of the
to the elements as spiritual, exclude the idea of
Transubstantiation.
The Greek Father most
responsible for a phase
suggestive of Transubstantiation
His theory
is
'
Orat. Catech.
'
Catech. v. 7.
is St.
Gregory Naz.
called that of Transformation

u.
37.
and
Doctrine of the Real Presence,
it
p. 186.
THE LORD'S SUPPER
50
arose
from
his
anxiety to find
in
the Eucharist
a continuation of the process of the Incarnation.
As
human body was transformed
Christ's
to Divine subUmity
by the residence
Divine Logos, so the bread
is
(fUTi'JToiriSri)
in
of the
it
transformed into the
Divine Body by the Presence vouchsafed through
Although
consecration.
not teach
Gregory did
Transubstantiation in the later sense, theôrm only
and not the substance of the elements being

view) changed, yet he
it
is
whom Harnack
(in his
declares
responsible for all further developments, especially the

liturgical,
and
for nominally Christian heathenism.
The illustrious St. John Chrysostom (347-407 a.d.)

is
nowhere more eloquent than upon the Sacrament.
His
theory
is
practically
that
of
Gregory, but
with a more materialistic phraseology.

his
expressions
ceeded by any Latin theologian.
ance must be
Some
exhibit a grossness not to
made on the
But some allow-
score of the imaginative
style of the
language of the Golden-mouthed
Pusey
probably
is
Chrysostom's
phrase
of
be ex-
right
in
"reorder"
his
exegesis
(/j,sTa^piil}fi,i?^tiii)
and
of
as
being used in a non-materialistic sense.
Dionysius the Areopagite (second half of fourth

of importance rather in connection with
century)
is
liturgies
than dogmatics.
'
A thorough Neoplatonist,
Pusey, Doctritu of Real Presence, p. 211.
THE GREEK CHURCH

more mystical than
51
and interested
literal,
theo-
the divine Principle behind the Rite,
logically in
he was concerned for the Eucharist as one of the

high mysteries whose value was largely
Eucharist
We
have
now
the materials
all
explain the Greek Rite in
The
The
ritual.
a great liturgical performance.
is
realism
Gregory
of
necessary
to
theory and practice.
its
and
the
ritualism
of
Dionysius are seen in secure combination by the
time of John of Damascus

the
Holy
the
Body
(c.
676-754
a.b.).
By
bread and wine are received into
Spirit
Not that the Body
of Christ.
of Christ
comes down from heaven, but the bread and wine

are
transformed
at
the
Second
represents
what
the
into
Damascene's view was
Nicene
is still
Body
ratified
of
The
God.
by the Greek Church
Council,
787
a.d.,
and
the classical doctrine of that
resemblance to the Romish
Church.
In spite of
doctrine,
the distinction must be
its
The Greek theory may be

stantiation as contrasted
called
kept in mind.
that of Insub-
with Transubstantiation.
As the Roman view suggests the idea of Christ's

Body suddenly descending from heaven and taking
the place of
represents
the
transformed
the elements, the
glorified
elements
asserted that the
Christ as
into
Himself.
Greek view
assuming
It
Greek Church holds the
is
the
often
Roman
THE LORD'S SUPPER
52
doctrine,
but His Excellency Joannes
Gennadios
has recently quoted with approval the statement

of the late
used
"if
Dean
at
term,
theological
Stanley, that Transubstantiation
(by
all
is
express the reverential

is
approached." ^
The
as
many
to
Greek Church)
the
merely one amongst
awe with which the Eucharist

distinction, somewhat subtle,
no doubt, may be expressed in the words of Dorner
^
:
"
The Greek doctrine remains distinct from the

Romish Transubstantiation. The latter makes the
elements to be annihilated as to substance, and merely
the semblance
to be
the
species, figure, of
The Greeks endeavour
left.
the same
so to interpret
the miracle as to suppose the elements to continue,
them to the subBody and Blood, whereby they become

this other substance.
The transforma-
while holding a transference of

stance of the
accidents of
tion
is
therefore to
be regarded as an implanting
another substance.
in
The
notwithstanding
the analogy
suggested
reject
Christ
this
'
^
the
with the elements.
implanting in Christ's
Christ's
are
here,
Body and Blood
present
under their
of
Greeks, however,
the
hypostatic
Incarnation
union
of
The obverse, then, of

Body and Blood is that
sustain
veil."
the elements and
The Greeks thus
Chambers's Encyclopmdia, art. on "Greek Church."

System of Christian Doctrine, iv. 315 (Clark's translation).
THE GREEK CHURCH
such an identification of the elements with
escape
Christ as would
Body and Blood

in the
Greek
53
act
make the same happen

as
of partaking.
fMrovaiuaii is
to Christ's
happens to the elements,
not the Latin transubstantio.
Other points of difference between the
and Latin Churches are the use
in the
leavened bread, communion
both
children's
Baptism.
in
Both Churches are at one
Greek
former of
and
kinds,
Confirmation
participation,
the Eucharist to be a propitiatory

It was,
say,
In one word, then, the
following
in considering
sacrifice.
amongst other considerations, perhaps the
resemblance of the Greek Insubstantiation to the
Lutheran Consubstantiation that led Melanchthon
make
and, in 1676, the Tubingen divines to
Church.
their
union with the Eastern
fruitless efibrts in favour of
Equally regrettable was
the failure
of
Cyril Lucaris, Patriarch of Constantinople in 1621,
to accomplish
the Greek
reform of
union with the Protestant.
Archbishop Laud, and

Calvinistic
at a
Confession.
in
He
Church and
corresponded with
1629 issued a somewhat
His views were repudiated
Synod of Jerusalem
in 1672.
The
nineteenth
century has seen several not unsuccessful efforts in

the direction of intercommunion between the Greek
and the Anglican Churches.
In 1874 the English
House of Convocation reappointed a committee to
54
THE LORD'S SUPPER
"establish such
munions as
relations
shall
between
enable the laity
either to join in the sacraments
other without forfeiting the
own Church."
to be
The Greek
the
two com-
and clergy of
and
offices
of the
communion of
their
response, however, seems
more of a merely amicable than a thorough-
going nature.
CHAPTER
VI
REFORMATION OF THE DOCTRINE OF THE

LORD'S SUPPER
AT
upon
no time, prior to the Reformation at

did the Church of
Rome
the views which received an
imprimatur in 1215.
We
authoritative
know how
Retramnus opposed Radbertus

and what controversial
least,
exhibit unanimity
strenuously
in the ninth century,
activity prevailed
the Schoolmen of the thirteenth.
amongst
In the latter half
of the thirteenth century, a return to scriptural

simplicity was nobly persisted in
The
by the Waldenses.
fourteenth century gave birth to some vigorous
personalities, often styled pre-Reformers, such as
Wycliffe and John
Huss, not to mention the
theological Girolamo Savonarola.
Church consequent upon the
must have
and
it
John
The
less
schism in the
rival papacies in
1378
seriously impaired ecclesiastical authority,
certainly encouraged Wycliffe in his attacks
upon established
industrious,
and
opinions.
fearless,
Learned, accomplished,
he
at
length in
1380
THE LORD'S SUPPER
56
assailed the
dogma
of Transubstantiation, and that
in so formidable a fashion as to call for
condemnation
by the Archbishop of Canterbury's Council, and for

repudiation thirty-five years later by the Council of
Through the medium of the Bohemian

retinue, Wycliffe's views reached John
Constance.
Queen Anne's
Huss,
who based much
of his
own preaching and
writing upon the Englishman's works, and the flames
of whose martyrdom cast a lurid light upon the
dogmatic intolerance of Rome.

rola's
revolt
more
ethical
influence
against the
In Italy, Savona-
papal authority, though
than doctrinal, was not without
upon Luther.
caused attention
to
be
Erasmus's
turned
its
New Testament
the
to
original
teaching upon the Sacraments, and to the accounts
But, of course,
of the Institution of the Supper.
was the doctrine of justification by
and applied by Luther and

irresistible solvent of
nected with the
others, that proved the
the superstitious system con-
Mass.
The
evangelic
bringing the soul face to face with

Christ as
He
is
it
faith, discovered
God
doctrine,
in
Jesus
offered to us in the gospel, at once
a system of mechanical and magical

means of grace and of salvation merited and achieved
by Mass, said or paid for; a system of assurance
annihilates
])roportionate to the multiplication of the Masses

!i
system of a redemptive work without
finality,
and
REFORMATION OF DOCTRINE
57
of a sacerdotalism that stood between the soul and
redeeming God.
its
The
incarnate and atoning Saviour was once again
to be found, in the prime and fundamental sense,
not in the spectacle transacted at the
through that faith which

to the soul
is
altar,
that faith by which the Son of
savingly revealed " in
me "
but
God
God is
the direct gift of
that faith which finds
fixed point of support in the sacrifice of Calvary,
its
where Christ offered Himself once for

in
its
symbolic
edifying and
sins
however
and not
wonderfully
Memorial and
precious that mystic
may
Fellowship
repetition,
Thus, in one word, the gospel
be.
was recovered for the world, and with the gospel a
and pure doctrine of the Sacraments.

Canon Gore^ admits that Luther's theory
true
very ambiguo'us matter."

applied to
Lutheran
may
it
it,
The
usual
Consubstantiation,
divines,
is
"a
designation
deprecated by
is
although for want of a better we
consider ourselves warranted

especially as it
in
persisting
in
appears in the Archbishop of
Canterbury's recent deliverance upon the ritualistic

controversy, a propos of which the Lutheran view
claims special attention at the present moment.
But,
first, let
us recollect the temperamental and
intellectual factors
'
which helped to determine the

The Body of Christ.
THE LORD'S SUPPER
58
In Luther s
great German's attitude to the subject.
temperament there was a deep vein of conservative

disposed him to cling to what-
sentiment, which
ever in the old religion he was not forced

root-principles
to
The Roman
discard.
by
his
Catholic
view of the Presence in the Sacrament continued

to be invested with a certain glamour in his eyes.
"Good rough
liking for
old Martin Luther" had, besides, a
the concrete
means
of
in other words,
ally,
Intellectually,
grace."
strength did not
" he
lie
Luther's
again,
Philosophic-
in metaphysics.
he remained to the end under the influence

Schoolmen, whose subtle distinctions and
the
intricate dialectic
as
or,
most deeply the importance of the objective
felt
of
he was not best
fitted to
employ,
unhappily he attempted to do in his Euchar-
istical
controversy with Zwingli.
province
only preserved
his
Had
earlier
he in this
manner, had
he made no mauvais pas, there would have been

little
to regret.
Indeed, his views as
first
expressed
were singularly " low."
That the Sacraments are of

service for the forgiveness of sins and for nothing
else; that they do not become efficacious by their
being celebrated, but by their being believed in;
that they are a peculiar form of the saving
God: to
offered
so
little
Word
of'
much, the Swiss divines might have

objection.
On
the other hand, had
Zwingli shown
less
Luther''s passions
59
appearance of naked rationalism,
might never have been aroused on
the subject in such a way as to whirl him into a

vortex
of
Luther,
it is
theological
confusion.
also hinted
In
fairness
by Harnack that
to
his later
and more Romish view was to some extent
in the
nature of a protest against certain general tendencies
and projects
by Zwingli,
arising out of tenets held
and Schwenfeld, " great
Carlstadt,
political plans
and
dangerous forms of uncertainty as to what evangelical

faith
is
fearless
"
although
passion
it
is
hardly like Harnack's
he
for truth (" theology "
asserts,
" will not be mocked ") to prefer that Luther should
have fallen into
errors, rather
than that a reconcilia-
tion with these Protestant opponents should have
unwelcome
entailed certain
ecclesiastical
and
political
In any case, Luther went on to " com-
combinations.
plete" his doctrine of the Eucharist.
It
appeared
him that the most effective way to combat the

subjective excess now imminent was to teach the
to
Presence of the bodily Christ in the Eucharist.

this effort
he seemed to
see as
In
through a haze, and
with a strange fascination, the words which in answer

to Zwingli he afterwards wrote in chalk upon the
table:
The
"This
is
process
'
My
body."
bv which Luther arrived at
vii.
260.
his
THE LORD'S SUPPER
60
position
might be summarised
The
thus.
objective
view of the Sacrament as a genuine means of saving
must be vindicated
benefit
The
frankest
against the
method of vindication
Now
bodily Presence.
is
Quietists.
to teach the
Presence can be none
this
other than that of the exalted Christ, whose glori-
Body must
fied
be ubiquitous (Occam's
therefore
The
Scholasticism).
Eucharist, then,
the parallel
is
the Incarnation (Paschasius Radbertus again).
to
As Godhead and humanity
blended in the
are
Incarnation, so the whole Christ
united with the
is
untransubstantiated yet consubstantiated elements
(Nominalism invoked).
the bread the
Body
Result
That
of Christ
in
and with
partaken
truly
is
of; that accordingly all that takes place
actively
and
actively
passively
in
the
bread
takes place
and passively in the Body of Christ

latter
is
teeth."
distributed, eaten,
The Lutheran
train of evils
need not be
however, to Luther himself,

in his
own
thus
^
specified.
it
began
of the
to
Roman.
In justice,
should be said that
case this decadent view never detached
him from the

is
" that the
and masticated with the

Church
relapse into a " miserable doublette "
The
his glory to
original evangelical truths
which
it
have rediscovered for the world.
Into this position Luther might never have been

'
vii.
265.
'
but for the drastic
driven,
With
fresh
pressure
admiration for
and attractive mind and
we must admit
Swiss,'
for
utmost
the
his
spirit
Zwingli.
singularly
of the bold
Luther had grounds
that
and
suspicion
distrust of Zwingli's earlier
The Zurich
tendencies.
of
the
61
reformer's break with tra-
ditionalism seemed too
His
radical.
view
earlier
of the Supper as a mere memorial was too rationalistic,
But
too irreligious.
there
is
some
surely
perversity in the obstinate disinclination of Anglican

writers to
make
full
allowance for Zwingli's return to
the richer conception, which

these sentences of his
in
is
own
categorically affirmed
:
" If I have called
have done so in order to

controvert those who make of it a sacrifice." " We
this
a commemoration,
believe that Christ
truly present in the Lord's
is
Supper; yea, that there

such presence.
of Christ
is
We
is
no communion without
believe that the true
Body
eaten in the Communion, not in a gross
and carnal manner, but

manner, by the
in
a spiritual and sacramental
religious, believing,
and pious heart."
These words have the true Genevan ring; and
we turn now to the mighty Calvin

leading.
What
for light
and
could better equip a thinker for
dealing with our subject than the theological grasp,
the
exegetical
'
fidelity,
the
spiritual
Confession addressed to King
insight,
Francis.
the
THE LORD'S SUPPER
62
dialectical
skill
which
exhibited
were
brilliant
combination by John Calvin?
are fully
and
clearly stated in the
in his Catechism of' the
various
Institutes,''-
famous
Institutes,
Supper of our Lord,

Church of Geneva, not to
Treatise on the
in the Short
mention
such
in
His views
tracts
In
and pamphlets.
the
the author furnishes a trenchant refu-
tation of Transubstantiation
and Consubstantiation,
along with a vigorous statement of his
own
view,
which he maintains to be scriptural and orthodox.

Calvin's amplification of his view
with most valuable matter.

simpliciter can
his own.
viz.
be stated here
is,
of course, replete
But the view

briefly
in
itself
words of
" There are two things in the Supper,
bread, and wine, which are seen by the eyes,
handled by the hands, and perceived by the taste
and Christ by whom our souls are inwardly fed, as

with their own proper aliment." " A true communication of Jesus Christ is presented to us in
" The internal substance of the
the Supper." ^
Sacrament
as the
the
that
is
bread
Body
conjoined with the visible signs

is
of Christ
is
we may be made partakers of

'
'
and
by the hand, so
communicated to us, in order
distributed to us
Specially bk.
it."^
iv. chap. xvii.

Catechism Tracts, ii. 91 (Translation Society).
Short Treatise Tracts, ii. 1 70.
"The
63
spiritual
means whereby the bread and wine
become to us the Body and Blood are faith on
the part of
communicant
the
carrying us to heaven,
Christ in the glory of His
exercise
may
kingdom
who can manifest His
of Christ,
His
of
Holy
the
that we
Spirit
there behold
and the energy
presence by the
He
power, wherever
pleases,
in
earth or heaven."
All this should suffice to rebut Wilberforce's charge

that in Calvin's view " there
the system of Zwingli's "
is little
that goes beyond
(Zwinglianism being con-
strued by Wilberforce in the inadequate

frequent).
We
that " Calvin
is
must
God-man
His working."
of Calvin's view
from the
so
unable to apply to the Holy Supper
the exaltation of the

in relation to
manner
also qualify Dorner's criticism,
may be
Institutes
to freedom from space
The
felt in
" Christ
very positive force
a specimen passage
the only food of our
is
and therefore our Heavenly Father invites us to

Him, that, refreshed by communion with Him, we
may ever and anon gather new vigour until we
soul,
But
reach the heavenly immortality.
as the mystery
of the secret union of Christ with believers
prehensible by nature.
image in
visible
signs
He
exhibits
adapted
'
Lord's Supper,
System of Christian Doctrine,
to
its
is
incom-
figure
p. 247.
iv.
and
our capacity,
321 (Eng. trans.).
64
THE LORD'S SUPPER
nay, by
giving, as
He
makes
were, earnests
as certain to us as if it
it
and badges,
were seen by
the familiarity of the symbol giving
the eye;
to
access
it
minds however
dull,
it
and showing that
our souls are fed by Christ just as the corporeal

life
sustained
is
We now,
by bread and wine.
end which this mystical
therefore, understand the
benediction has in view, namely, to assure us that the
body of Christ was once
may now
eat
it,
sacrificed for us, so that
the efficacy of that one
sacrifice,
was once shed for us so as to be

This
is
salvation
while
will
His blood
perpetual drink.
this
is
My
body which
The body which was once
you."
may
that
oiu-
the force of the promise which
" Take, eat
we
we
are
is
is
made
added,
broken for
offered for our
enjoined to take and eat
ourselves
see
partakers of
efficacious in us.
cup the covenant in His blood.
which
He
Hence
For
He
that
it,
safely conclude that the virtue of that
be made
manner renews, or rather continues,
terms the
in
He
in
so far as
regards the confirmation of our faith, as often as
His sacred blood as drink to us."
He
of German and Swiss parties in the

may be concluded by a reference to
Our survey
controversy
we
death
in the covenant
once sanctioned by His blood
stretches forth
we
and, eating, feel within ourselves
'
Institutes, bk, iv. chap. xvii.
65
those efforts after compromise comiected with the
names of Bucer and Melanchthon.
Bucer followed
a via media between Luther and Zwingli.
It
seemed
at Wittenburg in 1536 that an agreement between
Bucer and Luther was

ties arising,
But
possible.
the Strasburg theologian
of debate and passed to England.
fresh difficul-
the scene
left
Melanchthon's
view of the Lord's Supper approximated more to

that of Calvin
than to that of Luther
and he
laboured earnestly, in connection with the Augsburg

Confession
(1530),
Calvinism.
The
to
reconcile
Confessio
Lutheranism
Variata,
and
submitted by
Melanchthon in 1540, and containing modifications

that
tended further
towards
Calvinism,
incensed
the more thoroughgoing Lutherans so implacably

as to
make
schism,
in
visible
German Protestantism a permanent

to-day in
the
distinction
between
the Lutheran and the Reformed Churches.
Meanwhile the
lucid
and
convincing views of
Calvin gained an increasing hold upon European

Protestantism.
The Genevan
marked
Churches of
in
the
Holland, England and
influence was
Scotland.
successor of Zwingli, led his party to
with Calvin,
Bullinger,
the
an agreement
an agreement which found formulation
in the Zurich Confession of
Consensus of 1675.
5
most
Switzerland, France,
1549 and the Helvetic
CHAPTER
VII
DEVELOPMENT OF THE REFORMED

DOCTRINE IN ENGLAND
THE
coins of our realm bear a curious witness to
Reformation controversies upon Sacramental

letters " Fid.
The
doctrine.
Def " appended
and preserving the
royal name,
title
granted by Leo
to the
of Defender of
to
Henry
the Faith,
first
recall the
theological passage of arms which took
place between the English
viii.,
king and the German
In his work on the Sacraments (1521),
Reformer.
Luther had made

doctrine
x.
of
certain
departure from the
and
Transubstantiation,
drew
forth
Henry's book, The Babylonian Captivity, in defence

of the
Romish
theory.
This royal
effort,
more
vitu-
perative than dialectical, hardly bears out Erasmus's
high opinion of the monarch's learned accomplishments.
how
it
Its
temper, certainly,
is
enough to explain
was possible in 1523 for Frith to have been
burned at Smithfield for the Zwinglianism advocated

in his Lytle Treatise
on the Sacraments.
66
Political
THE DOCTRINE
IN
ENGLAND
exigencies, however, were destined to increase
Henry's Protestantism
and when
Articles were promulgated

definition of the
in
67
King
1536 the Ten
by royal command,
their
Sacrament was not un-Lutheran.
But an anti-Protestant
Ten
reaction caused the
to
be superseded by the Six Articles of 1529, in which
The
Transubstantiation was revived.
Edward
vi.
1547
in
gave
of Archbishop
Protestant leanings
must have been instrumental

entitled "
Act of Parliament
suche
as
to
the
Cranmer, who
in the passing of
an
An
all
Acte against
speake
unreverentlie
shall
accession of
scope
free
against
the
Sacrament of the bodie and blonde of Christe
commonlie called the Sacrament of the Altar, and

for the receiving thereof in
both kyndes."
March 1548 appeared "The Order of the

"Merely such parts of the ComCommunion."
munion Service as this short formulary contains
In
were
because
English,
in
the
to
particularly
they
general
the previous portions of the
alone
related
communicant.
All
ceremony, and even
the consecration of the elements as well as the receiving of

still
in
them by the
Latin."
priest
himself,
simplicity, does not undervalue the
channel of grace, and yet

'
Rev.
continued
This Order, remarkable for
W.
it is free
its
Sacrament as a
from
Clay on the Prayer-Book.
materialistic
THE LORD'S SUPPER
68
God
features.
" doth vouchsafe in a Sacrament
and
mystery to give us his said body and blood spiritually,
and to feed and drink upon."

in respect of the consecrated
think
less
note directs that
Breads " men must not
to be received in part than in the whole,
but in each of them the whole body of our Saviour
There
Jesu Christ."
is
to be no " levation or lifting
up."
In 1549 a fuller compilation appeared, entitled

"
The booke
of the
common
monies of the Churche

of England."
liOrd
prayer and administra-
and other
cion of the Sacraments,
rites
and
after the use of the
In the section
cere-
Churche
"The Supper
and the Holy Communion commonly
of the
called
the Mass," the attitude of thought indicated in the
The Epiklesis runs thus

Order is emphasised.
" And with thy Holy Spirit and word vouchsafe to
bless
and
sanctify these thy gifts
bread and wine, that they
and creatures of
may be unto
us the body
and blood of thy most dearly beloved Son Jesus
The wine
Christ."
little
in the chalice
pure and clean water."
leavened,
and
it is
is
mixed with " a
The bread
is
un-
to be received by the people " in
their mouths," not in their hands, lest it be conveyed

secretly
away and "abused to
ness."
And
superstition and wicked" there shall always some communicate
with the priest that ministereth."
The
expressions
THE DOCTRINE
ENGLAND
IN
69
" Altar," " Lord's Table," " God's Board " occur
discriminately.
in-
>
Meanwhile there had
arrived
England,
in
in
accordance with the desires of Cranmer, the continental reforming scholars Peter Martyr, Bernardino
These now lent their
Ochino, and Martin Bucer.
more Protestant
influence in favour of a
still
of the
Bucer had already assisted
Prayer-Book.
Melanchthon
in preparing
an Order of Service for
Archbishop Hermann of Cologne
makes
itself felt in
and
his
Communion
Table,
of
and
the
Supper
Lord's
are
directions
hand
The word
the version of 1552.
"Altar" now disappears from the Order

Administration
version
for the
or
Holy
given that " the
having at the time of Communion a
white linen cloth upon
it,
shall
The form
the church, or in the chancel."

slightly attenuated
Epiklesis
is
receiving
these
according to
fair
stand in the body of
of the
" Grant that we,
thy creatures of bread and wine,
thy Son
our
Saviour
Jesu
Christ's
holy institution, in remembrance of his death and

passion,
may be partakers
blood."
Greater stress
there being a
the priest.
of his most blessed body and
is laid upon the necessity of

number of communicants present with
Kneeling during reception
is
enjoined,
but only for the purpose of order and reverence
and adoration of the elements
is
to be abhorred as
THE LORD'S SUPPER
70
The
idolatry.
Calvinistic view of the Presence
pointedly stated
"
As
Christ, they are in heaven
and blood of our Saviour

and not
For
here.
it is
against the truth of Christ's
true and natural body to be in
one at one time."

sence "
of
is
concerning the natural body
more
places than in
" real and essential pre-
Any
Chrisfs " natural flesh and
blood "
is
ruled out.
In
we
Slwrt Catechysrne for schoolmasters (1553)

" The Supper is a
find this doctrinal statement
certain thankful
remembrance of the death of Christ
forasmuch as the bread representeth his body, betrayed to be crucified for us the wine standeth in stead
;
and place of
And
his blood, plenteously shed for us.
even as by bread and wine our natural bodies are

sustained and nourished
so
by the body, that
is,
flesh
and blood of Christ, the soul
faith,
and quickened to the heavenly and godly
is
fed through
These things come to pass by a certain
mean and
lively
working of the Spirit
for us, to
make a
sacrifice
life.
secret
when we
believe that Christ hath once for all given
body and blood
the
up
his
and most
pleasant offering to his heavenly Father; and also
when we
confess
and acknowledge him
Saviour, high Bishop, Mediator,
Faith
is
the
mouth of the
this heavenly meat, full
as our only
and Redeemer.
soul,
whereby we receive
both of salvation and im-
THE DOCTRINE
mortality, dealt
among
ENGLAND
IN
us by means of the
71
Holy
Ghost."
As King
Edwai-d's Prayer-Books formed the basis
of those of Queen Elizabeth, so did the Forty-two
"Articles
upon
agreed
Convocation and
the
in
published by the King's Majesty'' form the basis

of
the
present
quotation from
Thirty-nine
Edward
Our
Articles.
shall
vi.
last
be the Twenty-
ninth Article, which treats of the Lord's Supper

"
The Supper
of the Lord
is
not only a sign of the
among
love that Christians ought to have
one to another
Redemption by
but rather
Christ's death
themselves
a Sacrament of our
it is
insomuch that to
such as worthily, rightly, and with faith, receive the

is a communion of
Body of Christ likewise the Cup of Blessing is a
communion of the Blood of Christ. Transubstantiation, or the change of the substance of Christ's Body
and Blood, cannot be proved fi-om Holy Writ but
same, the Bread which we break

the
it is
repugnant to the plain words of Scripture, and
hath given occasion to many
much
as the truth
the body of one and the selfsame
one time
some one
in
diverse places, but
certain
place;
And
man
cannot be at
must needs be
therefore
Christ cannot be at one time in

places.
Foras-
superstitions.
of man's nature requireth that
the
in
body of
many and
diverse
because (as Holy Scripture doth teach)
THE LORD'S SUPPER
72
Christ was taken
up
into heaven,
continue unto the end of the world
shall there
and
;
a faithful
man
ought not either to believe or openly confess the real
and bodily presence

and blood
in the
The Sacrament
commanded by
they term
(as
it)
of Christ's flesh
Sacrament of the Lord's Supper.

of
Lord's
the
Christ's
Supper was not
ordinance
be
to
kept,
carried about, lifted up, nor worshipped."
than
expressed
Had
extracts.
could
doctrine
Calvinistic
equivocally
not
in
more
be
these
un-
significant
Edward's Prayer-Books and Articles
remained unmodified by Elizabethan action, whatever might have been
Church
English
century and
at
current
their divisive effect in the
the
time,
much nineteenth
controversy arising from the
designed ambiguity of the present formularies would
have been avoided.
clearly
In one of the recent Oxford Church Text-Books,
the Rev. B. J.
that
Kyd
Forty-two
the
observes that "it

Articles
had
is
not
probable
synodical
When, in 1554, Cranmer was taxed by

having
for
set them forth " in the name of
authority."
Weston
the Synod of London," the Archbishop's reply was
that "
and
like it."
the
was ignorant of the setting to of that
as soon as I
When,
had knowledge thereof

in 1552, the
King
title,
did not
issued letters to
Bishops to compel subscription, he made no
THE DOCTRINE
reference to the "
IN
ENGLAND
73
Synod of London," but only to the
fact that the Articles
had been " devised and gathered
with great study, and by the learned and good

advice of the greatest
realm,
of the Bishops of the
and sundry others of our
therefore, in the
day who
ground
part
clergy."
Those,
Church of England at the present
Edwardian
dislike the
for contending that " the
Articles have
some
Church of England
was not committed to them, even for the brief space

of seven weeks which elapsed between their publication
by the authority of Edward
It takes
vi.
some time before the
and
his death."
ideas of studious
thinkers and ecclesiastical courts permeate the masses.
The
doctrines of the scholars
and Reformers favoured
by King Edward had not found lodgment in the

general mind before the Mass, with Henry vtn.'s form
of service, was restored under Queen Mary in 1553.
Influenced by the new learning which she had
under Roger Ascham, Queen Elizabeth,
though as princess she had conformed to the ascendstudied
came to the throne with opinions decidedly

Protestant, if considerably Lutheran and sharply
Having ere long banished the Mass
aiiti-Calvinistic.
ant
rites,
from her chapels, she declined the overtures of Pius

IV.,
who
laity.
offered such concessions as the
In
1559,
Cup
for the
by an Act of Uniformity, King

'
Kyd, ut supra.
THE LORD'S SUPPER
74
Edward's
Prayer-Book was restored in a revised
last
The
marked by few changes.
form
" Black Rubric " was removed
Calvinistic
and while, strangely
enough, the Invocation on the Elements was
left as
form of 1552, the words said by the

at the Delivery of the Elements were taken
in the simpler
priest
from Edward's two Prayer-Books and combined in one
form which
still
offence, together
went
far to
remains.
The removal
of dogmatic
with eclectic combinations of phrases,
conciliate
Roman
Catholics,
who
still
formed a majority of the population of the land.

In 1562, Archbishop Parker presented to Convoca-
and on the 29th
tion a series of Forty-two Articles
of January 1563
them were signed
thirty -nine of
by the Bishops and by the Lower House about
Having been laid before the Queen

and " carefully read and examined by
February 10th.
in Council,
the Queen herself," they were published by
Queen's printer.
Wolfs copy omits
" Of the Wicked which do not eat the

in the use of the Lord's
It
may be
Art.
Wolf the
XXIX.,
Body of
Christ
Supper."
well to give here the
main sentences
of the Articles bearing on our subject.
Ai't.
XXV.
" Sacraments ordained of Christ be not only badges

or tokens of Christian men's profession, but rather
they be certain sure witnesses, and eilectual signs of

grace,
and God's goodwill towards
us,
by the which
THE DOCTRINE
he doth work
ENGLAND
IN
invisibly in
us,
75
and doth not only
quicken, but also strengthen and confirm our faith
There be two sacraments ordained of Christ
in him.
our Lord in the gospel, that
is
to say, Baptism,
and
the Supper of the Lord."
XXVIII. " The Supper
Art.
of the Lord
is
not
only a sign of the love which Christians ought to
have among themselves one to another

it is
but rather
a Sacrament of our Redemption by Christ's
death
insomuch that to such as rightly, worthily,
and with
we break
faith, receive the

is
likewise the
same, the Bread which
a partaking of the Body of Christ
Cup
of Blessing
and
a partaking of the
is
Blood of Christ.
" Transubstantiation (or change of the substance
Wine)
of Bread and
the Supper of the Lord
in
cannot be proved by Holy Writ
but
it is
repug-
nant to the plain words of Scripture, overthroweth

the nature of a Sacrament, and hath given occasion
to
many
superstitions.
"The Body
in the
manner.
Christ
"
of Christ
is
given, taken,
and
Supper only after an heavenly and
is
And
received
the
mean whereby the Body
and eaten
The Sacrament
eaten,
spiritual
in the
Supper
is
of
Faith.
of the Lord's Supper was not by
Christ's ordinance reserved, carried about, lifted up,
or worshipped."
THE LORD'S SUPPER
76
Attention
may be drawn
to the omission of the
and of the paragraph

and bodily presence (as they
protest against ex operato,
"the
rejecting
term
real
Bishop Guest,
of Christ's flesh and blood."
it)
the author of Art.
XXVIII.
declares that his intention
was " not to deny the reality of the presence of the
Body of
and
Christ in the Supper, but only the grossness
sensibleness
the
in
receiving
thereof"
The
dissatisfaction of the Puritans with the Articles led
to
their
revision
final
interest to us here were
1571.
in
No
changes of
made.
Our sacramental references to the English PrayerBook may be brought up to date very briefly.
When
the
throne in
James
Scottish
ascended the united
i.
603, the Puritan and Calvinistic party in
England presented to him the Millenary

craving certain
changes.
The
result,
Petition,
howevei',
of
Hampton Court Conference of 1604 was to

augment rather than diminish what was objectionthe
Laud's version for Scotland
able to the petitioners.

will
be referred to
later.
From 1645
Praycr-Book was, of course,
less
1662 the
till
influential.
The
Savoy Conference (1661) yielded nothing to the

Puritans.
At
under royal
last the
interest
brought the book to
letters,
sent state without
beyond
Convocation of 1662, acting

its
pre-
any alterations of Eucharistical
the
reintroduction
of
the
Com-
THE DOCTRINE
memoration of the
ENGLAND
IN
Departed.
never assumed importance.
The
77
Liturgy
Baxter's
Consecration Prayer
which Baxter proposed to introduce
is
worthy of
quotation.
"
And we most humbly
Father, to hear us
safe to bless
and
beseech thee,
and of thy
infinite
sanctify with thy
Spirit these thy creature
gifts
merciful
mercy vouch-
word and Holy
of bread and wine,
that we receiving them according to our Saviour

Christ's institution, in
passion
remembrance of
and precious death,
his
his blessed
mighty resurrection
and glorious ascension, and rendering unto thee

possible praise for the same,
may by
faith
very partakers of his body and blood, with

benefits, to
his
all
our spiritual nourishment, and for the
glory of thy holy name."

iii.'s
all
be made
Nothing came of William
Commission appointed to
effect
a better compre-
hension of Dissenters.
In the Irish Episcopal Church an addition was
made in 1878 to the Catechism, declaring that the

body and blood of Christ are " taken and received
only after a heavenly and spiritual manner."
American
revision
had been consecrated

'
The Book
Sacraments,
of
etc.,
in Scotland, effected the
Common
as
In the
of 1789, Bishop Seabury,
Prayer
amended by
Royal Commission of i65i.
and
who
adop-
Administration of
tlie
the Presbyterian Divines in the
78
THE LORD'S SUPPER
tion of the Invocation which occurs in the Scottish

version.
The
variations
through which the Prayer-Book
has passed have not effaced
While the extreme
its
ritualist of
Calvinistic features.
to-day
may
read into
the Communion Service more than the Edwardians

of the sixteenth century would have admitted, the
holders of the Calvinistic view (and even of a lower
may all unaffectedly rejoice in the beautiful

Communion Office of the English Church.
view)
CHAPTER
VIII
DEVELOPMENT OF THE REFORMED

DOCTRINE IN SCOTLAND
tracing the rise
IN Scotland,
the
of the reformed doctrine in
may be
attributed to the evangelical
beginnings of popular interest
in the subject
of Wycliffe's Bible, and to the Lollard
influence
propagandism which reached the Northern Kingdom

in the fifteenth century.
tenets, recorded
adore the Sacrament
work Knox
It
by Knox
is
is
one of the Lollard
in his
History, that to
In the
idolatry.
" Patrick's
incorporates
certain evangelical principles written
Patrick
Hamilton who perished
in
same
Places,"
i.e.
by the martyr
1528.
These
" Places,'" though not primarily concerned with the
Mass, deal with the question of saving faith in a
manner
upon
fitted
the
to
function
Wishart (who died

sure,
impugn the Romish
insistence
Sacrament.
George
of
in
the
1546) did not, we
spare the superstitions
of
preached up and down the land.

19
may
the Mass as
The
feel
he
progress of
THE LORD'S SUPPER
80
the controversy on the Continent and in England
must
have
been
The Genevan
Scotland.
by many in
communicated
watched
eagerly
influence
by Scottish refugees was strong.
At
Protestant
1560,
view,
established
name
associated with the great
In
the
in
being the Scots
four mini-
Confession and the First
Booke of Discipline (1560).

Eucharist
"
Knox by
Row, Spottiswoode, Winram, and Douglas, the
result
is
And
those
becomes
of Knox.
preparation of doctrinal and liturgical
forms, assistance was given to

sters,
length the
thus set forth
In the Confession the
thus we utterly condemn
who
the vanity of
affirm the sacraments to be
but naked and bare signs
no,
nothing
we assuredly
else
believe
that by Baptism we are engrafted in Christ Jesus
made partakers of
to be
his
justice,
covered and remitted
sins are
and
the Supper rightly used Christ Jesus
with
us
that
food
to
our
whereby our
also that
is
he becomes very nourishment

souls
transubstantiation
of
not
we
that
bread
into
in
so joined
imagine
Christ's
and
any
natural
body, and of wine into his natural blood, as the
have
Papists
believed
perniciously
taught
and
damnably
but this union and conjunction which we
have with the body and blood of Christ Jesus, in

the right use of the sacraments,
is
wrought by the
THE DOCTRINE
operation
of the
SCOTLAND
IN
Holy Ghost, who by true
81
faith
caiTieth us above all things that are visible, carnal,
and
earthly,
and naaketh us to feed upon the body
and blood of Christ

and
shed
for
us,
Jesus, which was once broken
which
now
is
heaven, and
in
appeareth in the presence of his Father for us
and yet notwithstanding the

which
far distance of place
between his body now
is
and us now mortal on
this
glorified in heaven,
earth
we most
yet
we break is
communion of his body, and the cup which we
bless is the communion of his blood.
So that we
assuredly believe that the bread which
the
and undoubtedly
confess
believe that
in the right use of the Lord's Table,
the faithful,
do so eat the
body and drink the blood of the Lord

he remaineth in them and they in him
are so
made
flesh of his flesh
Jesus, that
yea, they
and bone of
his bones,
that as the eternal Godhead hath given to the flesh

of Christ Jesus (which of
and
comiptible)
life
Christ Jesus his flesh
by
us, give
albeit
we
its
and
own nature was mortal

immortality
so
doth
and blood, eaten and drunken
unto us the same prerogatives.
Which,
confess are neither given unto us at this
time only, neither by the proper virtue and power
sacrament
of the
only
yet we affirm that the
faithful in the right use of the Lord's Table,
have
such conjunction with Christ Jesus, as the natural

6
THE LORD'S SUPPER
82
man cannot apprehend
and
yea,
furthei",
we
affirm
that albeit the faithful, oppressed by negligence and
manly
infirmity,
do not
profit
much
so
they
as
would, in the very instant action of the supper,

yet shall
sown
in
it
after
bring fruit forth, as lively seed
good ground;
Holy
for the
Spirit
which
can never be divided from the right institution of

the Lord Jesus, will not frustrate the faithful of the
fruit of that mystical action
come of true
faith
who only maketh
but
all
these
we say
which apprehendeth Christ Jesus,

his sacraments effectual
In the Booke of Discipline
it is
unto us."
enjoined con-
cerning the Lord's Supper, that the superstitions of
the times are to be avoided, and that the ignorant

are to be instructed
times a year the
and sharply examined.
Four
Sacrament should be celebrated,
the time of " Pasche " having no special virtue.
1564 appeared the
In
Book of
Common Order, largely based upon the Book of
Geneva. The section entitled " The Manner of the
first
edition
of
the
Administration of the Lord's Supper " embodies the

Calvinistic
doctrine.
may be worthy
"Then
partakers
comfortable benefits, which
to the end that we
of His merits and most

is
the true eating of His
and drinking of His blood,
let us not suffer our

minds to wander about the consideration of these
earthly and corruptible things (which we see present
flesh
THE DOCTHINE
with our eyes and
feel
IN
SCOTLAND
with our hands) to seek Christ's
bodily presence in them, as
the bread and wine, or as
if
if
He
were enclosed in
the elements were turned
and changed into the substance of His

blood; for the only way to dispose our
nourishment,
receive
substance,
to
is
relief,
and
flesh
souls
to
and quickening of His
up our minds by
lift
83
above
faith
all
things worldly and sensible, and thereby to enter
we may
into heaven, that
He
find
and
receive Christ,
God and very

Man, in the incomprehensible glory of His Father."
The Eucharistic prayer is remarkable for the
where
dwelleth undoubtedly very
absence of explicit consecration of the Elements,
the nearest approach being found in the words
"
At
the
commandment
we present
hath
left
ourselves
us to
of Jesus Christ our Lord,
to this His Table, which
death, until His coming again, to declare
by
Him
we
alone
He
be used in remembi-ance of His
are possessed
kingdom, to eat and drink at
whom we
whom our
in
that
our spiritual
His Table, with
have our conversation presently in heaven,
and by
from the dust."
The
final
bodies shall be raised up again
note to the reader declares that " we
utterly renounce the error of the Papists
we
restore unto the Sacrament his

^
secondly,
own substance
Edition of the Church Service Society.
THE LORD'S SUPPER
84
and to Christ His proper
And
place.
as for the
words of the Lord's Supper, we rehearse them, not

because they should change the substance of the
bread or wine, or that the repetition thereof, with

the intent of the
should make the Sacra-
sacrificer,
ment, as the Papists
falsely believe,
read and pronounced to teach us

ourselves
in
mouth, that
spiritual
how
to behave
that action, and that Christ might
unto our
witness
but they are
He
faith,
as
were with His
it
use and comfort
we do
examine ourselves, according to

prepare our minds, that we
of so high mystei-ies
St.
first,
therefore,
Paul's rule,
may be worthy
and
partakers
then taking bread, we give
thanks, break and distribute
hath taught us
own
hath ordained these signs to our
finally,
it
as Christ our Saviour
the administration ended,
we give thanks again according to His example,

so
that without His word and warrant there
is
nothing in this holy action attempted."
The
doctrine thus
enforcement
in
expressed
received
abundant
Knox's public teaching and preaching
as well as in his writings.
His repudiation of the
Romish theory implied no abatement of conviction

as to the priceless value and efficacy of the Rite,
which is "the declaration of our covenant that
by Christ Jesus we are invested, maintained, and
continued in league with
God
our Father."
The
THE DOCTRINE
following passage
is
IN
SCOTLAND
one of special beauty
"
85
And
to seal the same his everlasting mercy

in
our hearts,
more deeply
and to declare the same before the
world, he sendeth us to the table of his dear Son,

Christ Jesus our Lord, which, at
in this corporal life
institute for his
had with
Kirk, and
the last supper
his disciples,
command
be used in remembrance of him to
To
again.
as in heart,
the which,
he did
the same to
his
when we present
coming
ourselves,
we do believe (I speak of God's chosen

mouth we do confess, and before the
children), so in
world solemnly we protest, that we are the household

of
God
our Father, received in the league of his
mercy according to the purpose of

pleasure,
his
own good
and that we, members of the body of
Christ Jesus, were clad with his righteousness and
innocency.
And
to his table,
and expressly
therefore
us the bread of life
now doth he admit
in his
word
us
setteth before
which descended from heaven,
to assure our consciences that, our former defection
from him notwithstanding, with joy he doth receive

us, as
the father did his unthankful and prodigal
son, returning to him from his wretched condition
and miserable
poverty.
hath the wisdom of
holy table,
say,
to be used
members of
body that
in his Kirk to assure the

his majesty
This
God commanded
changeth not as
man
his
doth, but that his
THE LORD'S SUPPER
86
and vocation are such as of the which he
gifts
cannot repent him towards his
elect."
Knox's strictures on despisers of the Sacraments

" Such as this day contemn the use of
are severe.
sacraments
themselves repugnant to
declare
... He putteth no term of

what a man may attain in this life that
the wisdom of God.

perfection to
he needeth not to use the sacraments for aid and

to his infirmity.
lielp
pride and arrogancy

of God."
Queen
The punishment
for clear teaching
and
the Mass performed in
in view of
Mary's
of such
manifest this day to the Kirk
There was need
assertion
firm
is
Holyrood on the
Chapel at
one
hand, and of Protestant vagaries on the other.
The
designs of
James
upon the
vi.
the
liberties of
Church caused attention to be centred more upon
The Second Book
upon doctrine.
polity than
Discipline, or Heidis
and Conclusiones of the
of the Kirk (1578), in which

so
Andrew
important a share, supplies
for us here.
to devout
little
Melville
of
of
Policie
had
interest
But we have a valuable contribution
meditation in
Robert Bruce's Sermons
upon the Sacrament.
When,
in
1629, Charles
i.
brought before the
new liturgy, they

forwarded to him a draft of the compromise which
Scottish bishops the question of a
'
Answers
to Questions
on Baptism,
etc.
'
Ibid.
THE DOCTRINE
IN
(before his father's death)
SCOTLAND
87
had been made between
Common
"The Book of
the English Liturgy and the Book of
From
Order.
draft, entitled
this
Common Prayer, before the change thereof made

by the Archbishop of Canterbury," the following
Eucharistical
prayer
we beseech
thee
we,
" Merciful Father,
receiving
Saviour,
his
holy institution,
partakers of
his
most blessed
it
may be unto
may be made
body and
blood.
us the effectual exhibitive
instrument of the Lord Jesus."

The minister exhorts " Let us
:
lift
up our hearts
unto the Lord, and by faith lay hold upon Jesus,
God
thy
Lord, thy blessing upon this Sacra-
Send down,
ment, that
these
and wine according to thy Son
creatures of bread
our
taken
is
that
whom
the Father by His Spirit offereth to us in this
holy Sacrament, that we
may draw
Lord to quicken and conserve our

unto eternal
life."
above prayer, but
it is
mere Elements that

enough,
it
The
is
virtue from the

souls
and bodies
Invocation appears in the
the Sacrament rather than the

the " instrument."
was the prelatic party which at
Strangely
this
time
considered the Invocation unnecessary, on the ground

that the words of the Institution sufficed to consecrate the Elements.
The
expression " the change thereof
Archbishop
made by the
Book of
of Canterbury " leads us to the
THE LORD'S SUPPER
88
Common
Prayer "for the use of the Church of
commonly known
Scotland,"
as Laud's
Prayer-Book
Book of Common
(1637), a version of the English
Prayer containing some distinctive features, such
upon the
as the reintroduction of the Invocation
The
Elements.
from 1764,
Scottish
Communion
dating
Office,
remarkable for the words occurring in

the Invocation upon the bread and wine " that they
is
may become
the body and blood."
Prayer - Book
Laud's
and
Scotland,
the
having been
indefatigable
spurned
primate
in
himself
having been sent to the Tower, an important period

is
reached,
namely that signalised
and The Directory
fession of Faith
Worship of God, agreed

of
by the
Con-
for the Publick
upon by the Assembly
Divines at Westminster with the assistance of
Commissioners from the Church of Scotland (16421643), appro ven by the Scottish General Assembly
in 1647,
1649.
and
As
ratified
by the Scottish Parliament in
the world knows, these Presbyterian
all
Standards are
frankly
Calvinistic,
means hyper-Calvinistic.
ments
in general (xxvii.), like that
in particular,
is
distinguished
of their importance and

of the clearest,
up to the
though by no
The chapter on
the Sacra-
on each of them
by a very high view
The thinking
efficacy.
limits possible in
the mystical character of which
is
is
a matter,
fully recognised.
THE DOCTRINE
The second and
IN
SCOTLAND
third sections of this chapter are
keenly discriminative, pointing

or sacramental
relation
out
the
spiritual
union subsisting
between
the sign and the thing signified

it
89
explaining whence
that the names and effects of the one are
is
attributed to the other

of the Spirit and the
and emphasising the work
Word of
Institution as causative
factors in sacramental grace.
Along with
this
may be taken
the admirable
statements in the Lar'ger Catechism (Quest. 161

seq.,),
and
seq.).
The Larger Catechism
in the Shorter
to be effectual
means of
Catechism (Quest.
91
et
et
declares the sacraments
salvation, not
by any power
in themselves or in the administrator,
but by the
working of the Holy Ghost and the blessing of
Christ.
sacrament not only
signifies, seals,
and
exhibits the benefit of Christ's mediation, but also
strengthens and increases faith and
all
The
the one an out-
parts of a sacrament are two
ward and
spiritual
sensible
grace.
The
Shorter
faith in the recipient with the
and
in the definition of
and His
sign, the other
other graces.
an inward and
Catechism
working of the
couples
Spirit,
a sacrament adds that Christ
benefits are not only represented
and
sealed,
but actually applied to believers.
The
Confessional chapter (xxix.) on the Supper
itself describes
the Rite as the Sacrament of Christ's
THE LORD'S SUPPER
90
body and blood, to be observed
in
His Church unto
the end of the world, for the perpetual remembrance

of the sacrifice of Himself in His death, the sealing
of
thereof to true believers, their spiritual
all benefits
nourishment and growth in Him, their further en-
gagement
in
and to
all
duties which they
owe to Him,
and to be a bond and pledge of their communion

with Him, and with each other as members of His
mystical body.
made
In the Sacrament no real sacrifice
is
at all for the remission of sins of the quick or
dead, but only a commemoration of the Sacrifice of
Therefore the Popish sacrifice of the

" most abominably injurious to Christ's one
the Cross.
Mass
is
and only
Sacrifice."
Transubstantiation
not to Scripture alone, but even to
is
repugnant
common
sense
and reason, and overthrows the nature of a
sacra-
ment.
Body
Consubstantiation
excluded
is
and Blood are not corporally
in, with,
for the
or under the
bread and wine.
Yet the outward Elements are not devoid of a

relation to Christ.
There
them and Him "as that
such a relation between
is
truly yet
sacramentally
only, they are sometimes called
things they represent, to wit,

Christ."
still
by the name of the

the body and blood of
In substance and nature, however,
they
remain truly and only bread and wine as they
were before.
Ministers are to declare Christ's
Word
THE DOCTRINE
IN
SCOTLAND
91
of Institution to the people, to pray and bless the
elements of bread and wine, and thereby to set them
common to a holy
Worthy communicants do
apart from a
use.
inwardly
by
faith,
and indeed, yet not carnally and corporeally

but spiritually, receive and feed upon Christ crucified
really
and
all
the benefits of His death.
Ignorance or
wickedness in the communicant invalidates the Sacra-
ment
for him.
Unworthy communicants
incur guilt
and condemnation, and may not be admitted to

" these holy mysteries."
The Larger Catechism
(Quest. 168) asserts that
worthy communicants feed upon Christ's Body and
Blood to their spiritual nourishment and growth

grace
have their union and communion with
confirmed
testify
and renew
engagement to God
in
Him
their thankfulness
and
and their mutual fellowship
with each other as members of the same mystical

body.
The phraseology
of the Shorter Catechism
is
similar.
The section on
for the Publick
the Lord's Supper in the " Directory
Worship of God,"
Westminster Assembly,
just stated.
is
Celebration
inspired
is
to
issued
by the
by the opinions
be frequent.
The
inestimable benefit and great necessity of the Rite

are asserted.
form
is
indicated for " the prayer,
thanksgiving, or blessing of the bread and wine," the
THE LORD'S SUPPER
92
minister
being
directed
"earnestly to
...
so to sanctify these elements
wine,
and to
by
faith the
for us,
bless his
own
ordinance, that
body and blood of Jesus
God
we
receive
Christ, crucified
and so feed upon him, that he may be one
with us and we with him
and we
pray
both of bread and
that he
may
live in us
in him."
We have
now exhausted
the documentary symbols
affecting our subject, so far as Scottish Presbyterian
ism
is
concerned.
The
latter part of the seventeenth
century was more engrossed with questions of polity
and forms of worship than of theological dogma.
CHAPTER
FROM
the preceding
IN in
England
1643 TO 1800
sketch of Eucharistical doctrine
and
Scotland we
fortunes of church standards

arc,
IX
and
the
followed
There
liturgies.
however, other aspects of opinion which
for reference.
It
will
call
be convenient to strike in
at the date of the Westminster Assembly.
About that time

ascendant
the Presbyterians were in the
England, and
in
1647
in
Long
the
Parliament voted the establishment of the Presbyterian
form of
Church government.
the country, however, some
modified
form
of
Episcopacy,
tended for Independency
Throughout
Puritans
while
favoured a
others
Parliamentary establishment never became

It
was perhaps partly as a

that
troversies
universities
there
con-
with the result that the
began
i-esult
to
effective.
of these con-
appear
in
the
a compromising temper of mind, which
presently took shape in the Latitudinarian school
founded
at
by Benjamin VVhichcote,
Cambridge
93
"
THE LORD'S SUPPER
94
who
ill
1644 became Provost of King's College,

The troubles in the Church, on the
Cambridge.
one hand, and the new infidelity of Hobbes on the

other, caused the Latitudinarians to adopt an
ironical
stress
and an apologetic tone, which laid more

The
upon ethics than upon doctrine.
characteristic preacher of the party
was
Tillotsoii
(1630-1694), who " stood aloof from whatever might
One consequence
seem mystical."
is
of such a temper
apt to be a meagre view of the Sacraments.
The same consequence commonly

indifference to positive
follows from an
dogma, and about
this
time
a distaste for dogmatic precision begins to appear

in
Of the
quarters.
certain
" ever
memorable
John Hales of Eton, the
fiiend of Chillingworth,
who
recorded that "nothing
died in
troubled him
grown from
1656,
religion,"
" there he did bid

often
told."
it
is
more than
the brawls
and that
(at
which were
the
Hague)
John Calvin good-night,
as
he
There were many others who were
beginning to bid good-night not only to Calvin, but

also to the supernatural doctrines of Christ.
rise
and
spread
ITiiitarianisni
of
English
Arianism,
need not be here described.
The
Deism,
It
is,
however, important to notice that the rationalistic
temper of these schools, with their impoverished

view of the person of Christ, their aversion to any-
FROM
thing
and
mystical,
TO
1643
their
transcendental influences,
is
1800
95
scepticism
regarding
very unfavourable to a
rich or ardent conception of the Sacrament.
In the case, again, of the Friends, their disparage-
ment of the Sacraments has been rather due to an

excessive supematuralism.
The inwardness which
they conceive as belonging to a religion enjoyed
under the dispensation of the Holy Spirit implies a

superiority to all external forms, the Lord's Supper
included.
The Communion does not
consist " in
any
symbolic breaking of bread and drinking of wine, but

in that daily
Holy
Spirit,
communion with
Christ through the
and through the obedience of
which the believer

deemer's words "it
is
is
finished" imply a total abolition
rites,
all
illumination and sustainment.

is
indicated in the words
at the door and knock
and open the door,

will
by
the Holy Ghost alone being sufficient for
of
Supper
faith,
The dying Re-
nourished."^
if
I will
The
:
true Lord's
" Behold,
any man hear
come
stand
My
voice
in unto him,
and
sup with him, and he with Me."
The
latter half of the seventeenth century
was
not, however, entirely given over to this crude natur-
alism on the one hand, and this excess of spiritualism
on the other.
two
the
^
great
worthier view
names
Chambers's Encyclopadia,
of
art.
the
on
*'
is
represented by
Royalist
Jeremy
Society of Friends."
:
;
THE LORD'S SUPPER
96
Owen
Taylor (1613-1667) and the Puritan John

(1616-1683).
The Real Presence and Spiritual of Christ
Taylor's
ill
Sacrament proved against the Doctrine
the Blessed
of' T7-ansubstantiation,
was published in 1654, and his
work, The Worthy Communicant, in
less controversial
While Transubstantiation
1660.
is
rejected,
though Sacramental Presence of Christ

" In the
of this
explication
upon that
insisted
we say we
it
question
body to be
mean that body, that
born of the Virgin Mary, that was
and buried.
I answer, I
had or hath
there
natural and glorified

glorified that
was
it
a real
asserted.
much
is
be required whether, when
believe Christ's
sacrament, we
is
is
really in the
flesh
that was
crucified, dead,
know none
else
that
but one body of
but he that says that body
crucified, says that it is the
body, but not after the same manner
we
He
Christ
and
is
same
so it
is
and drink the body and

blood of Christ that was broken and poured forth
in the sacrament,
for there
is
but though
yet
The
no other body, no other blood of Christ

it is
the same which
in another
it is
"another manner".?
any
eat
and drink,
what does Taylor mean by

He means something which
is,
materialistic
^
we
manner." ^
question then
excludes
eat
"The Worthy
view.
If
Communicant.''
the
above
FROM
TO
1643
1800
97
passage seems to any to exceed in literalism, the

following expressions are sufficiently discriminating.
The Sacrament
because there
virtue,
and
truly called the
is
joined with
is
efficacy of that
the question
body of
Christ,
the " vital power,
it
To
body."
a large extent
with Taylor a matter of expression.
is
The bread
of life," " body of Christ," " eating His

drinking His blood," are " nothing else but
flesh aiid
mysterious and sacramental expressions of His great

excellency
shall
that whosoever
partake of
Christ,
all
[communicates worthily]
the benefits of the Cross of
where His body was broken, and His blood
poured forth for the remission of our

salvation of the world."
company
with
And
'
when
literalism
sins
and the
Taylor quite parts
illustration that Elias is said to
he
adduces
the
be already come,
because John had the power of Elias.
Similarly,
he speaks of receiving Christ's body and blood out
of the sacrament (by simple faith), much more

This is an assertion of Real Presence which
it.
in
is
equally applicable to faith apart from any Sacra-
ment at
The
all.
Jeremy was
physically
less
than
fact
is
that the golden-mouthed
interested
devoutly.
in
It
the
is
subject
essential
usefully."
'
only
"what is revealed plainly

The devotional and practical
that faith should accept
and taught
meta-
" The Worthy Communicant."
THE LORD'S SUPPER
98
value
of
the
Sacrament
great
the
of
is
upon
writings
divine's
highest,
and
the
for
call
will
reference in that connection.
The Calvinism
and
echo,
stated
of the masterly
in
Sacramental
beautiful
his
preached from 1669-1682,
The main
ness.
Owen
no mere
is
his doctrine of the Eucharist, so clearly
is full
Discourses,
of force and fresh-
uses of the Rite are
commemoration,
representation, obsignation, exhibition, participation,
nourishment.
incorporation,
profession,
communion
rejected,
is
Corporeal
and the function of faith
magnified, especially as " acting on " Christ's death.
rich view of the Atonement informs the Sacrament with inexhaustible meaning.
The Supper has

" There
value.
This
and sublime
communion with Christ in
the faith of the whole church, and has
is
been so in
a peculiar
which we have in no other ordinance.
this ordinance
.
is
therefore a unique
This
all ages.
is
the practicah of our
of all
way of
receiving Christ
the greatest mystery

Christian
religion
by eathig and drinking;
something peculiar, that
is
not in prayer, that
is
not in the hearing of the word, nor in any other

of
part
worship
divine
whatsoever,
peculiar
participation of Christ, a peculiar acting of faith
toward Christ.
but
spiritual.
This
'
It
participation
is
is
not
carnal
a spiritual communication,'
;;
FROM
saith he,
'
TO
1643
of myself unto you
1800
but
as real an incorporation, as if
my
and drink
flesh
my
The
blood.'
as intimate,
it is
and gives
99
you did eat

church, for-
saking this rule of a spiritual interpretation, ruined

itself,
and
up a monster instead of
set
mysterious ordinance."
" It
is
this blessed
a great mystery, and
great wisdom and exercise of faith He in
When
obtain a participation of Christ.
had
lost
an understanding of
it,
how
to
the world
this mystery, for
want
make
of them
of spiritual insight, they conceived a means to

it
up, that
should be easy on the part
it
that did partake, and very prodigiotis on the part of
The
them that did adminster.
priest,
with a few
words, turned the bread into the body of Christ
and the people have no more to do but to put

into their mouths,
was the
loss
and so Christ
is
partaken
of.
it
It
of the mystery of faith in the real
participation
of
put
that
Christ
them on
that
invention."
But the ordinance

" Christ
is
no mere " naked
figure."
way of exhihition
is
that is, he doth really tender and exhibit himself
unto the souls of believers in this ordinance. They
(the
present with us by
symbols)
contain.
exhibit
Certainly
that
we
they do
which
believe
that
not
our Lord
Jesus Christ doth not invite us unto this table for

'
Disc. A.
Disc.
vii.
THE LORD'S SUPPER
100
the brectd that perishes, for outward food
What do we
it
think, then
he invite us unto an empty painted feast
feed our souls.
deal so with our friends
Here
is
to
Doth
do we
something really
is
exhibited by Jesus Christ unto us to receive, besides
We
the outward pledges of bread and wine.
must
not think the Lord Jesus Christ deludes our souls

with empty shows and appearances.
is
exhibited
indeed,
is
and
himself;
his
blood
it
is
indeed
drink
as
That which
'his flesh
as
' ;
meat
it
is
himself as broken and crucified that he exhibits
And it is the fault and sin of every one

we do not i-eceive him thn day, when an
exhibition and tender is made unto us, as here, by
way of food." ^
unto
us.
of us
if
Owen's terms " exhibits " and " exhibition " might
lead us to suppose that he conceived the Sacrament
mainly as a pictorial illustration, an acted parable.
But
his use of these
terms implies the presence and
operation of something
vital
much more
and
substantial
than belongs to a mere "counterfeit present-
ment."
This will now appear.
may
food that
it
and
that
spirits,
it
Christ doth exhibit himself
union, and
"We
receive our
and turn into blood

may become one with us.
incorporate
...
to give strength unto our souls.^

^
Disc, X.
to be received into
]5;g2
'
FROM
There
TO
1643
1800
101
a grant or real communication of Jesus
is
Christ unto the souls of
them that do
Can you
unless something be really
eat
and drink
You
communicated?
are called
believe.
eat
to
the flesh
and drink the blood of the Son of Man; unless

really communicated, we cannot eat it nor drink
it.
As
truly,
my
brethren, as
we do
eat of this
bread and do drink of this cup, which
communicated to
receive
Christ,
benefits of
it,
his
is
really
every true believer doth
so
us,
body and
blood,
in
that are really exhibited by
the
all
God unto
the soul in his ordinance."
Further light
is
on
cast
Owen's
view by his
Calvinistic interpretation of the location of Christ's
body.
His body proper
but in Heaven.
there
are
arguments
in sense, reason,
against
and
overthrows that corporeal presence.
theless,' saith
our Saviour,
that I go away
will
is
not in the Sacrament
is
not a corporeal presence
is
innumerable
Everything that
man
" It
for if I
'it is
'Never-
expedient for you
go not away, the Comforter
not come unto you.'
The
corporeal presence
of Christ, and the evangelical presence of the
Ghost as the Comforter,

inconsistent.
'
wiU not come.'
that.
faith of a
in the
New
Holy
Testament, are
must go away, or the Comforter
But he
'
so
went away as to
Disc, xxiii.
his
'
THE LORD'S SUPPER
102
often
as
Acts
the
as
how long ?
things.'
'
go away
Comforter
the
call
No
Peter,
saith
receive him.'
For
Till the time of the restitution of all
'
priests
'The heaven must
21,
iii.
his bodily presence
come again with
presence as to
will
as to
my
bodily presence, or
And when he
not come.'
is
gone away, the heaven must receive him until the

time of the restitution of
all things.
We
must not
therefore look after such a presence."
The
Presence
is
sacramental : Christ " under the
outward symbols of bread and wine, by his
institu-
making such a sacramental union between the
tion
thing signified and the sign, that the signs remaming

to be
what they are
the thing that
us
sacramental
union
is
in themselves, they ai'e
by virtue of the
signified,
that
unto
Christ
hath
appointed
between his body and blood and the benefits of
And
it.
the bread and wine, though not changed at
in themselves, yet
all
they become to us by faith
not what they are in themselves, but what
by them
is
"a
as to
the
is
signified
body and blood of Christ."^
Here
mysterious reception of him in them, really
come
to a
real
substantial
incorporation in
our souls."
Thus, so far as the metaphysics of the subject

go,
we perceive a resemblance between the subtle

'
Disc. X.
Disc. XXV.
FROM
1643
TO
1800
103
of " substance " in the elements, and
Komish theory
Owen''s theory of " substantial incorporation.'''
The
eighteenth century, notorious for coldness
and poverty of
for our
present
supplies little of interest
religion,
study.
The
illustrious
names of
Wesley and Whitefield belong more to the history

of evangelism than theology.
Wesley,
it
may be
remarked, had such a sense of the Church as the

custodian of Sacraments, that he felt a reluctance
in sanctioning the celebration of the Lord's
amongst the Methodist community.

time
the
refusing
of
1735 he was a High Churchman,
who were not

holding Communion weekly,
Holy Communion
episcopally
and
baptized,
insisting
Supper
Indeed, about
to all
on fasting and confession prior to
communicating.
Of
course,
his
High Churchism
gave way before the immediacy of his convictions
and the
It
necessities
of the Methodist organisation.
was Wesley who revived the Love-feast, held
(for
Church members only)
quarter.
The
in each society once a
proceedings consist mainly of praise,
prayer, personal testimony, followed by the Lord's
Supper.
The famous
Butler
and
theologians of the eighteentli century,

Paley,
were
too
busy
over
their
apologetic arguments against the scepticism fostered
by Rousseau, Voltaire, and Hume, to give much
THE LORD'S SUPPER
104
attention
sacramental
to
The good Dr.
ideas.
in
a devout con-
may be
gathered from
Samuel Johnson was not lacking

ception of the Eucharist, as
composed in preparation for Communion.

In Scotland the age of Moderatism was singularly
baiTen of theological fruits. Thomas Boston (1676-
his prayers
1732) found himself compelled to labour at the first

His Human
principles of the doctrine of grace.
Nature in
its
Fourfold State
in sacramental teaching.
is
surprisingly deficient
But the following extract
indicates his attitude
"The Sacrament
special
of the Lord's Supper
manner appointed
for
is
these ends.
in
It
a
is
not only a solemn public profession, and a seal of

our union and communion with Christ
but
it
is
a means of most intimate communion with him,
and strengthens
love, repentance,
selves
our union with him,
and other
unto prayer
graces.
our faith,
Give your-
open your mouths wide, and
fill them.
By these means the branches in
may be further nourished, grow up and bring
forth much fruit." ^
One theologian of this period there is whose
he
will
Christ
name carries
About 1746, Jonathan
" sheets," entitled " An Humble
contributions are valuable, although his

us across
the
Atlantic.
Edwards penned
'
his
Fouyfold Slate
"The
Stale of Grace," pi.
ii.
FROM
TO
1643
Inquiry into the Rules of the
1800
Word
of
105
God
con-
cerning the Qualifications requisite to a Complete
and
Standing
Full
Communion
in
the
Visible
Christian Church."
The
Edwards
genius of
fitted
him
to deal in the
most penetrating manner with controversial questions

connected with the Lord's Supper.
Such sacramental
however, as he does discuss are for the
questions,
most part concerned with soteriology and personal
From
religion.
both for
section
its spiritual
ix.
we take a passage notable
beauty and for
its
indication of
the general way in which the author conceived of

the Supper
" There
in the Lord's
is
profession of the
of grace,
and
Supper a mutual solemn
two parties transacting the covenant
visibly united in that covenant
Lord Christ by
his minister,
the
on the one hand, and
the communicants (who are professing believers) on

the other.
The
administrator of the ordinance acts
in the quality of Christ's minister, acts in his
as representing
him
the
Christ himself stood at

this
name,
and stands in the place where

first
administration of
Sacrament, and in the original institution of this
ordinance.
Christ,
by the speeches and actions of
the minister, makes a solemn profession of his part

in the
covenant of grace
he exhibits the
sacrifice
of
his body broken and his blood shed; and in the
THE LORD'S SUPPER
106
bread and wine to
minister's offering the sacramental
the communicants, Christ presents himself to the
communicants as their propitiation and
believing
bread of
and
life
seals his
and by these outward signs confirms

sincere engagements to be their Saviour
and food, and to impart to them

and
propitiation
his
receiving
what
offered,
is
the benefits of
all
And
salvation.
they
in
and eating and drinking
the symbols of Christ's body and blood, also profess

their part in the covenant of grace
they profess to
embrace the promises and to lay hold of the hope

set before
them, to receive the atonement, to receive
Christ as their spiritual food, and to feed

in their hearts
both
sides
is
by
Indeed, what
faith.
the heart
all
upon him
professed on
for Christ in offering himself
Ms
professes the willingness of
duly receive him
is
who
heart to be theirs
the communicants, on their
part, profess the willingness of
thc'ir
hearts to receive
him, which they declare by their significant actions.

.
Thus the Lord's Supper
is
plainly a mutual
renovation, confirmation, and seal of the covenant of
grace
both the covenanting parties profess their
consejit to their respective parts in the
grace.
And
there
same thing acted over

signs,
and
which
is
is
in this
in
profession
spiritually transacted
his spouse in the
covenant of
ordinance the very
and
sensible
between Christ
covenant that unites them.
FROM
The
actions of the
solemn
1800
107
communicants at the Lord's table
have as expressive and
most
TO
1643
significant
When
words.
a language as the
person
in
this
ordinance takes and eats and drinks those things
which
represent
Christ,
the
actions
my
Saviour,
take this crucified Jesus as
my
food,
chief portion,
and the
consenting to acquiesce in
hunger and
thirst
and
Saviours
other
after
him
him
this,
is
my
of
life
my
such,
as
'
sweetest
soul,
and to
only, renouncing all
other
all
and
meaning
plain
implicit profession of these his
portions
for
his
sake;"i
certain Rev.
Solomon Williams wrote a book
controverting Edwards' views as

necessary
Communion.
for
to
qualifications
Edwards retorted
concern us directly here.
But we may extract a
passage touching on the res sacramenti
"
What
at
Their differences of opinion do not
some length.
inward thing does the outward taking or
accepting the body and blood of Christ represent,
but the imaard accepting Christ's body and blood,

or an
accepting him
spinttwl thing
this
is
in
the heart
ordinance the sign
of,
'
And what
but a spiritual feeding on
Christ, or the soul's feeding on
no other way
the outward feeding on Christ in
him
of the soul's feeding on
On Humble
Inquiry, section
ix.
Now
there
is
him but by
108
THE LORD'S SUPPER

which Christ becomes our spiritual
that faith by
food,
and the refreshment and
our souls." 1
vital
Like Owen, Edwards
is
nourishment of
never weary of
lauding the potency of faith in connection with the
Sacrament.
'
Answer
to
Solomon Williams.
CHAPTER X
THEby
a strong reaction from the
eighteenth,
a reaction evidenced alike
opening of the nineteenth century
xnarked
is
spirit
of the
in philosophy,
Kant
general literature, and religious thought.
led
the way to a more spiritual philosophy, and inaugurated the
German
and others
in this
Wordsworth
poetry,
school to which
S.
country were so
much
indebted.
behind him the polite school of
left
and infused a new
the feeling for
T. Coleridge
religious mysticism into
Such a temper
nature.
more
is
favourable to sacramental ideas than the prosaic
temper of the previous age.

In his Aids to Reflection (1825), Coleridge, by
a bold advance beyond the standpoint of Paley,

vindicated
the
value
to the
suprasensible.
in
things
all
is
no
of
intuition
The
with
presence
longer
resented
of
;
regard
mystery
and
the
profounder mind of Coleridge stands in contemplative
awe before the mystery of

109
,
Christ's atonement.
;
:
THE LORD'S SUPPER
no
In his Notes on the Book of Common Prayer he

makes such references to the Eucharist as these
"
is
The hest preparation
for taking this sacrament
at events with a
heart, the Gospel according
knees,
mind
all
is
kneeling and praying
to St. John,
all
prove,
preventative
After
Service,
comments on the Scriptures apper-
And
taining to this mystery.

will
Communion
peruse sentence by sentence the
the best of
you may then take up and
this course of study,
which
your
till
familiarised to the contemplation of Christ,
the Redeemer and Mediator of mankind.
of,
with
this is the preparation
God's
the surest
grace,
the freezing
or antidote against,
hemlock of the doctrine of
poison, the lethargising
the Sacramentaries, according to

is
to read over and over again, and often on your
whom
the Eucharist
a mere practical metaphor, in which things are
employed instead of articulated

exclusive
purpose of
historical facts of our
(the profaneness
the same as
is
recalling
Lord's
sounds,
to
crucifixion
Do
in short
this in
Christ was and

for fallen
when Protestants drink a slass of wine

memory of William in.
True it is
that the remembrance

it is.
the
with them, not with me), just
to the glorious
but
for
our minds the
is,
is
one end of the sacrament
remembrance of me,
and hath done and
of
is
all
still
that
doing
mankind, and, of course, of His crucifixion

inclusively,
but not of
his
crucifixion alone.
ill
14th
December 1827."
In the
first
Exhortation of the Communion Service,
the Sacrament
brance
of
said to be "received in
is
his
meritorious
Cross
and
remem-
Passion."
Coleridge proposed to insert "in remembrance of

his assumption
of humanity, his incarnation, and
meritorious Cross and
God
is
said
spiritual food
to
Passion."
and sustenance
Coleridge would
Likewise, where
have given His Son "to be our

in that holy Sacrament,"
insert " as in that holy Sacrament."
" For not in that Sacrament exclusively, but in
all
the acts of assimilative faith, of which the Eucharist

is
a solemn, eminent, and representative instance, an
instance
and the symbol, Christ
is
our spiritual food
and sustenance."
Commenting on the Rubric

of the Sick,
prevented
which declares
through
any
Communion
that a man who is
in
the
reasonable
cause
from
communicating sacramentally, may yet by faith

" eat and drink the Body and Blood of our Saviour
Christ profitably to his soul's health, although he
do not receive the Sacrament with

Coleridge remarks
what
I conceive to
doctrine,
Romish
as
fully
thus: "I
be
its
his
mouth,"
think this rubric, in
true meaning, a precious
acquitting
our Church
of
all
superstition, respecting the nature of the
THE LORD'S SUPPER
112
Eucharist, in relation to the whole scheme of man's
But the
redemption.
eat
latter part of
it
Christ profitably to his
seems
me
to
scarcely
health, although he
soul's
very
his
expressed,
incautiously
"the outward and
is
the inward and spiritual grace given "

Coleridge's
of
tion
nature
is
Lake
For
in such
sign of
in
quickened
that of
Poets,
theological
points
Wordsworth's
the high priest
universe
less
interest
less
but
contrasted with
To
the
friends,
ordinary sense)
took
and
visible
definition of a sacrament in general.
doctrine
mouth "
be reconciled with the Church's own
to
a case, where
and
doth
and drink the Body and Blood of our Saviour
do not receive the sacrament with
the
"he
spiritual
Communion with nature
(in
Christian
interpreta-
religious
feeling
practical
of nature the
essentially
of
spiritual
mere
were
than himself,
as
morality.
whole created
and
sacramental.
induces " sensations sweet,
the blood, and felt along the heart." The

mood described in "Tintern Abbey" has much in
common with the rapture of a St. Paul, caught up
felt in
into paradise
in the
and hearing unspeakable words, whether
body or out of the body he cannot

"ihat serene and blessed mood.
In which the affections gently lead us on,
Until, the breath of this corporeal frame
And even
the motion of our
human blood
tell
113
Almost suspended, we are laid asleep

In body, and become a living soul
While with an eye made quiet by the power
Of harmony, and the deep power of joy,
We
The
see into the
of things."
life
sense sublime of something deeply inteifused
with nature and with the mind of man, the sense of

a motion and a spirit impelling
all objects
things,
of
such
all
thinking things,
thoughts, and rolling through
all
a sense
all
in close affinity with that
is
sacramental sense of the Holy Spirit as interfused
with the visible body, the Church, and as informing

such an object of thought as the Holy Communion.
The
influence of the romantic school of Sir
Walter
"I do not
think,"
Scott was of a different order.
Mr.
remarks
fairly
such "
R.
study in
single
called
1
H. Hutton, "that there is a

his romances of what may be
all
a pre-eminently spiritual character as
yet the antique, conservative, and assthetic
elements in Scott took effect upon

Attractive aspects of the ancient
picted
the
in
Waverley
influence
upon Oxford
particular.
Although
minds.
Scott helped to
series.
make Ruskin a Tory, and
many
Church are dea
exercised
generally,
similar
and Newman
the "growing
in
liberahsm,"
against which the Tractarians set themselves, was
more
an
intellectual
Siott,
"English
than
Men
political
of Letters," p. 126.
spirit,
THE LORD'S SUPPER
114
yet
two
the
things are
often
connected.
closely
Feudalism and hierarchy have points in common.
The
movement
aesthetic
took in ecclesiastical
But the
cardinal fact in the
was the evangelical
may be
store
the form of a beauti-
and an enrichment of
fication of churches
Ruskin
by
on
carried
circles
new
ritual.
religious spirit
For, however
revival.
little
by a primary evangelicism upon
set
sacramental grace, there can be no belief in such

grace without belief in
the evangelical doctrines,
such as those of the incarnation, the atonement,

the
the
ascension,
Spirit.
Let
resurrection,
Holy
and the
the
intercession,
be
doctrines
those
accepted as supernatural facts, and the next natural

step
how they
to inquire
is
made
effectual
positive faith of the
Scott,
are witnessed to and
by the means of
and Cowper)
The
grace.
laid the foundation for another
whose zeal and earnestness were not
less.
The Oxford Tractarian Movement

utmost
The
interest
first
mentioned
whose
Verse
the
is
the
of
is
connection with our
though not
woi'k.
for
in
earnest
Olney school (Newton, Thomas
that of
the
greatest
the
subject.
name
to
be
John Keble (1792-1866),
The Christian
Yeai-
or.
Thoughts
in
Sundays and Holy Days thrmighout
Year, was published in

'
1827.
Scott died in 1821.
The
collection

breathes
intenser
Head.
spirit
devout
of
aspiration
115
after
communion with the Church's

In the poem on Holy Communion
an
divine
these
verses occur
"O
God
How
God of
of mercy,
might,
should pale sinners bear the sight.
If, as Thy power is surely here,

Thine open glory should appear ?
For now Thy people are allowed

To scale the mount and pierce the cloud,
And Faith may feed her eager view
With wonders Sinai never knew.

Fresh from the atoning sacrifice
world's Creator bleeding lies
The
That man, His
May
take
Him
foe
whom He
bled,
for his daily bread.
Sweet awful hour
One
by
the only sound
gentle footstep gliding round,
Offering by turns on Jesus' part
The Cross
While
still
to every
hand and heart."
a curate near Oxford, Keble gathered
round him a band of
disciples,
amongst
Hurrell Froude and John Henry

to
whom
were
Newman, devoted
the revival of what they thought to be the
primitive ideal of the Church as the organ of grace.
Here was the germ of the Tractarian Movement.

In the ChriMian Year, says Newman, " when the
general tone of religious literature was so nerveless
THE LORD'S SUPPER
116
and impotent as
it
was at that time, Keble
an original note, and woke up
sti-uck
the hearts of
in
thousands a new music, the music of a school long
unknown
One of the main
in England."
brought home to
truths which
it
what may be
called, in
intellectual
Newman "was
a large sense of the word,
the Sacramental system
that
the doctrine that
is,
phenomena are both the types and
material
ments of real things unseen,

embraces in
its fulness
but also the
instru-
which
doctrine
not only what Anglicans as
well as Catholics believe
so called
about Sacraments properly

article of
the
Communion
'
of Saints,' and likewise the mysteries of the faith."
Hurrell Froude, a pupil of Keble's, formed by
him and
in
turn reacting upon him, exercised a
Newman
strong influence upon
also.
"
He had
deep devotion to the Real Presence, in which he
had a firm
faith.
He
was powerfully drawn to the
Mediaeval Church, but not to the Primitive."

led
me
gradually to believe in the Real Presence."
He
^
About 1830, Newman set to work upon his hisThe Arimis of the Fourth Century. Of the early
tory.
Fathers, whose writings he was studying, he says
"
Some
portions
themselves,
came
of their teaching, magnificent in

like
music to
my
the response to ideas which, with

Apologia^ p. 18.
"
Ibid. p. 24.
inward
ear, as if
external to
little
"
Ibid. p. 25.
"

encourage them,
had cherished
so
117
These
long.
were based on the mystical or sacramental principle,
and spoke of the various economics or dispensations

of the Eternal.
understood these passages to mean
that the exterior world, physical and historical, was
but the manifestation to our senses of realities greater
than
itself."!
Newman
In December 1832,
Hun-eU Fronde
set out along with
At Rome
for the south of Europe.
they began the Lyra Apostolka.
On the 9th of July, Newman arrived home from the

Continent.
"The following Sunday, 14th July, Mr.
Keble preached the Assize Sermon
pulpit.
'
was
It
published
National Apostasy.'
in the University
under
the
title
of
have ever considered and
kept the day as the start of the religious movement

of 1833."
"In and from Keble the mental
of Oxford took that contrary direction

liberalism]
to
Tractarianism
With
the
which
issued
activity
[contrary
what was
in
called
various
filaments
of the
Tractarian
warp and woof we need not here concern
ourselves.
Attention, however, must be paid to the strong
Sacramental fibre
trace
and
this
and
through
writings.
it
would be interesting to
Newman's
For example,
'
in
Anglican
sermons
preaching on the
Apologia, pp. 26, 27.
;:
THE LORD'S SUPPER
118
mysterious
" We
in
religious
not
will
understand
We
it.
Newman
truth,
neglect
hold
will
observes
because we
it,
as
it
do not
a mystery, or
(what was anciently called) a truth Sacramental

that
is,
a high
invisible grace
lodged in an outward
form, a precious possession to be piously and thank-
guarded for the sake of the heavenly reality
fully
contained in
Thus much we
it.
see in
it,
the pledge
of a doctrine which reason cannot understand."
In 1833,
Newman and
Pusey, Regius Professor of

in his
contributions
dealt with the

rising party.
and
in
at Oxford,
who
Tracts Jor the Times
Holy Eucharist in the spirit of the

The year 1841 saw the publication
Newman
tried to reconcile his positions with
the Thirty-nine
Articles,
Hebrew
the
condemnation of the famous Tract 90,
also the
which
to
Keble were joined by
The
Articles.
intention
of the
he maintained, was to repudiate the Papal
supremacy and to correct popular abuses of Catholic

but at the same time to leave room for
practice,
what
a stricter sense) might be described as
(in
Catholic doctrine.
Newman
Nor can
it
be disputed that
has some historical ground for this conten-
tion, as in fact
of Queen
Romanists.
we have
Elizabeth's
seen
attempts
in
to
our observation
conciliate
the
In 1843 a sermon by Pusey on the

'
Sermon on Mysteries in Religion.

Holy Eucharist, preached
before
119
the University,
resulted in his suspension for three years from the

office
Such actions on the part of
of preaching.
those in authority drove
Newman
the direction of Rome.
In
still
farther in
1845 he was received
into that Church, whose tenet of Transubstantiation
he found no
difficulty in accepting.
In viewing the development of Newman's Eucharistic
opinions,
it
would,
of course, be
warrantable to conclude that his
final
quite un-
mauvah pas
was the inevitable consequence of his desire for a

richer conception of the
Sacrament than he had found
either in the evangelicism of his
youth or the broad-
churchism of Arnold and Whately.
middle resting-place
Although
it
There was a
the via media was not a chimera.
did not continue to satisfy him,
it
continued to satisfy others, such as Keble and Pusey.
What
took
Newman
conpulsion of
his
fascination exercised
to
Rome
sacramental
upon
opinions,
he frankly accepted
And
if as
logical
but the
his whole nature
genius of the medieval Church.
Catholic
was not the
by the
Roman
Transubstantiation,
yet his method of holding that doctrine was far
removed from the
gross
superstition of the unin-
structed worshipper of the Host.
To John Owen's con-
ception, betraying a certain affinity with philosophic
Transubstantiation,
we may
find
a parallel in the
THE LORD'S SUPPER
120
statement of his
made by Newman
view
Alexander
Dr.
with
correspondence
interesting
an
in
Whyte.i
Pusey continued to maintain a doctrine of the
Real Presence which he deemed compatible with the
Anglican standards, and yet to some extent differenIn his Doctrine of
tiated from Transubstantiation.
Real Presence (1855 and 1857) he drew distinc-
the
tions between Catholic
and Roman Catholic theory
and
he sometimes remarked that
practice, although
was " probably a dispute about words."
it
Other Anglicans there were, contemporary with

Pusey, who, while
less
Roman
sympathy than
in
cherished a high view of the Eucharist.
Archdeacon
Wilberforce,
published
work,
his
Tlie
of
East
the
Doetrine
he,
In 1853,
of
Riding,
Hohj
the
Eucharist,^ in which he seeks to prove " that Christ's
presence in the Holy Eucharist
is
that the blessings of the new
are truly bestowed
in it
through communion with the
consecration
or
life
is
a real
sign;
that
is
joined to the outward and
and that the Eucharistic oblation
sacrifice."
If the
some acquaintance with papistic
Whyte's Newman,
p.
249
ff.
is
author of this work shows
his feeble grasp of Calvinistic

^
New Adam
a real act, whereby the inward part
thing signified
visible
a real presence
vtritings,
he betrays
and Reformed
^
London
doctrine.
Mozley, 1853.

A
closer reasoner
makes
121
his appearance in the
author of The One Offering,^ a treatise intended to

vindicate the sacrificial nature of the Eucharist.
what
sense
we
because
is
the
offer
Eucharist
Christ
be
to
sacrifice
slain
In
Not
again,
not
because wc can slay Christ again, nor because there

is
any repetition of
a
is
Eucharist
is
Christ's death,
but because there
presentation of that death.
sacrificial
Sacrifice,
inasmuch as
it is
"The
the means
of presenting, and enabling us to partake
of,
the
One Mactation on the Cross." ^ While there is

much that is true, devout, and learned in this
interesting volume, the distinction between offering-
and commemorating a
Coming now
round
for
sacrifice is ovei'looked.
to the present
worthy
moment, and looking
representative
Anglicanism, we naturally turn to
whom we
in
In his valuable work. The
of'
Starting with Goethe's
The One Offering: a treatise on the Sacrificial Nature of the

by the Rev. M. F. Sadler. London Bell & Sons, 1889.
Eucharist,
=
Body
we have a most candid and thoughtful
inquiry into our subject.

'
current
have so scholarly and spiritual-minded
a theologian.
Christ,^
of
Bishop Gore,
Ibid. p. 73.
^ The
Body of Christ: an Inquiry into the Institution and
Doctrine of the Holy Communion, by Charles Gore, M.A., D.D.,
of the Community of the Resurrection, Canon of Westminster.
London: Murray,
1901.
THE LORD'S SUPPER
W2
idea of a sacrament as a " partaking of heavenly
under the form of earthly nourishment," Gore premises that we cannot be satisfied with any theory
which makes the Eucharist a mere metaphor for
The
believing in Christ or receiving His words.
and blood of Christ mean a
flesh
receives
but does not create.
It is
gift
which faith
a point of agree-
ment amongst the Reformers that there
is
in the
Sacrament an actual and substantial communica-
body and blood, His
tion to us of Christ's
be
self to
our
principle, that
a spiritual
God
by
cated
spiritual
to
gift
is
in
and
should be communi-
man through
material ceremony,
life
The sacramental
food.
medium
the
of a
accordance with a true
philosophy of the relations possible between spirit
and
The main
matter.
answered are these
and
Blood
Sacrament.'
What
is
is
of
Christ
How
questions,
What
is
is
then,
connection
in
Christ
to
spiritually
done in the eating and drinking
with
is
the Eucharist a sacrifice
the
present.?
?
What
necessary on the part of the communicant.'
what sense
be
meant by the Body
In
The Sacramental Body of Christ is His glorified

Body only not now in its material particles, but in
its spiritual power and virtue.
The Flesh of Christ
is
not a
flesh
of
material
spiritual principle of
His
constituents,
glorified
but
manhood.
the
The

Blood of Christ
equivalent
is
natural
life
scriptural
and
presence
and
spiritual
is
which
in
is
Holy
sacrificial
or
Spirit,
manifests
that
In
the
which
the
the spiritual energy of
It requires faith
not only to
appreciate, but to entertain and receive
the
spiritual
controls.
therefore,
communicant partakes of
the glorified Lord.
and
effectively
effectively
it
drinking,
is
both un-
is
Presence of Christ
;
the
purpose,
spiritual
and which
eating
The
unpatristic.
one
is
generally
itself,
Transubstantiation
Sacrament
the
life
of the super-
of Christ with the natural elements
not hypostatical.
in
human
to the
The union
of Jesus in His glory.
123
As
it.
to
character of the Rite, the Church " can
but make the appointed remembrance of Christ's

passion and death and resurrection, and of His second
coming which she awaits, and

the appointed symbols, praying
the Father
offer to
Him by
the conse-
Holy Ghost to fill the sacrifice

power by accepting the earthly
crating power of the
with
divine
elements at the heavenly altar."

tion of the sacrifice
upon the
There
Cross.
is
no
The
repeti-
sacrificial
offerings of worship, of gifts, of self, lend to the
communion a
sacrificial
Although Dr.
value of their own.
Gore's language
and tone may
occasionally seem to approximate to that of

writers,
it
would be
difficult
to
point
Roman
to
any
THE LORDS SUPPER
124
unreasoned
or
his
in
elements
superstitious
view.
For the sake of completeness,
may be
it
well to
include here some reference to the prevalence in
the Church of England of certain forms of
Some
opinion.
enough
of
these
others, perhaps,
are
crass
and
Romish
childish
more deserving of
respect.
Both ignorance and erudition have doubtless
their
representatives in the Confraternity of the Blessed
Sacrament, founded about 1862.

this
society, held at Salisbury in 1889,
sentative
urged, in
identity
which
is
of their
expressed in
Transubstantiation."
one repre-
when they must recognise

own teaching "with that
canons
by
Avith its learned
and
the Tridentine
The English Church Union,

zealous president,
of
a paper afterwards published,
that the time had come
the
At a meeting
Lord Halifax, has
figured
connection with ritual than with doctrine.
more
in
Tenacious
doctrinal convictions, however, are characteristic of

its
most active members, whose conception of the
Sacrament
differs little
from that of
Rome
herself.
Turning now to the Church of Scotland in the

beginning of the nineteenth century, we find that
the evangelical revival was at once a cause and an
effect of a
^
more
positively doctiinal religion than that
The Doctrine of the Real Presence^ by Rev, E. W. Urquhart.
THE NINETEENTPI CENTURY

which had been recently in the ascendant.
125
" cold
The
morality " of Moderatism gave place to a new pro-
clamation of the doctrines of the Atonement and
The new
the Holy Spirit.
Communion
at
fervour
when
seasons,
often heard at their best.
itself felt
In an "action" sermon
Thomas Chalmers
delivered by
made
evangelical divines were
in St. John's Church,
Glasgow, prior to 1823,^ we find the following

" Whosoever
passage
eateth
my flesh and
'
my
When
drinketh
blood,' says the Saviour,
die.'
you
sit
down
at his
'
shall never
you eat
table,
the bread and you drink the wine by which these

are represented
and
this
if
be done worthily,
if
there be a right coiTespondence between the
hand
and the heart
faith
do you
in sacramental service, then
the brokeji body
any
as
and your
succession
takes
immortality.
...
In
elements,
and
so doing will, as surely
place
courses of Nature, be followed
secrated
by
receive the benefits of the shed blood
in
the
instituted
up by your
blessed
partaking of these, his con-
you become partakers
of
his
gentleness and devotion and unwearied beneficence

and because like him in time, you will live with
him through
eternity."
The famous Edward

'
Sermon preached
Chalmers, D.D.
Irving
in St. John's
Glasgow, 1823.
is
very rich in sacra-
Church, Glasgow, by Thomas
THE LORDS SUPPER
126
From his Homilies we take the

"That anything is at any time to be
mental teaching.
following:
consubstantiated with the body of Christ, as poor

obstinate Luther, to punish his obstinacy, was per-
mitted to hold with
Reformed Churches,
fierce
is
foundation anywhere.
contention against the
an idea for which there
We,
who
indeed,
is
believe
no
and
Supper
in true faith, shall
be consubstantiated with Christ;
but that taketh
receive this pledge of the
not place through
the
of any other
conjunction
substance with His glorious substance, but through
the changing of the substance of fallen

into the
new
same change
in the
manhood
manhood, by the
state of the risen
day of our resurrection which
passed upon Christ in the day of His resuiTection.

.
To
the eye of faith, and to the handling of
faith,
and to the receiving of faith there
that
present
transubstantiation
ignorantly and foolishly say that
the sense.
and
eat,
it
is
which
of
is
indeed
they
made unto
Faith doth indeed behold, and handle,
and feed upon the
risen
body of
Christ,
although invisible to the sense, and incomprehensible

to the understanding of sense, and
Christ
is
truly
and
ment unto every
we
believe that
really present in the holy sacra-
believer,
and
is
there and then
partaken of in a high and spiritual sense, with
which sight and reason have nothing to do, but
"

which
is
accompHshed wholly by the
127
Spirit through
faith;'
The Rev. R. Murray M'Cheyne

tract, "
This
Do
Dundee wrote
of
in remembraiKe of Me.'"
and drinking
in
feeding upon
Christ.
this ordinance,"
he
" Eating
says,
"imply
said of bread that
it
strengtheneth man's heart,' and of wine that
it
'
maketh glad the heart of man.'
of
life,
and wine
Timothy, have
greatest
To
them
is
Bread
is
the
staff'
very reviving to those who, like
often
nutritive
feed on
to say, I
is
It
They
infirmities.
blessings
which
Supper
in the Lord's
do feed on Jesus as
man
my
is
as
are
the
possesses.
much
only strength
'
the Lord have I righteousness and strength.'
take the bread into the hand

is
is
is
saying by signs,
'
as
in
To
He
made unto me righteousness.' To feed upon

saying, He is made unto me sanctification.'
it
'
The
conflict
between Church and State in Scotland,
resulting in the Disruption of 1843, caused
minds to be so much engrossed with

controversy as to have
little
room
men's
ecclesiastical
for anything
else.
In 1843, while Pusey's suspension for his Eucharistic

views was the sole topic of Oxford, the vindication
of Christ's headship over His
accomplished in Edinburgh.
Church was being
During the past
half-
century the chief contributions to theology have

'
Memoirs and Remains, by the Rev. A. Bonar.
1844.
THE LORD'S SUPPER
128
But the
come from the Free Church of Scotland.
Darwinism, and of the German critical

movement under Strauss and Baur, turned the
uprise of
attention of theologians
The
problems.
simple
to apologetic
but
and
critical
evangelicism
fervent
its complexion from that of D. C. Moody,

whose great mission was carried on about 1873, laid
which took
more
infinitely
stress
upon the
necessity of individual
conversion than on the preciousness of sacramental
At
grace.
the present
ally ripe in
moment
the time
is
theologic-
the Scottish Presbyterian Churches for
vigorous sacramental teaching, in accordance with

their standards.
Of
late
orderly
an awakened interest
in the reverent
and
conduct of public worship has included a
greater attention to the fitting celebration of the
This movement
Lord's Supper.
the
Church
Service
Society,
in
of
its
Euchologion, and
Scotland,
Scottish
may
(with
its
Church
other publications
be observed
Church
Society,
and
in
its
the
United Free Church of Scotland, with
its
Worship Association and New Directory
for Public
Public
Worship.
But what seems of much more importance

this
direction
The time
dogma.
is
is
the present revival
of
in
dogma.
favourable for a development of neo-
The
relations
of
theology and
natural

having
science
of the
tion
been
Holy
clarified,
on a footing really more

that
of
divine inspira-
been placed
and secure than
spiritual
mechanical verbal
the
having
Scriptures
129
theory,
there
is
widespread readiness to welcome a restatement of

the
doctrinal
We
have seen historically that
belief
in
contents
the
the Christian religion.
of
doctrines
of
a thoroughgoing
the
Christian
creed
tends to a corresponding appreciation of sacramental

truth.
Our
historical sketch
may
be brought to a close
Roman
with a word upon the attitude of
thought at the present time.
Modern
Catholic
philosophies
of the relations between matter and spirit have not

failed
to
opinion.
upon the
exercise
Attempts
some
influence
upon
have been made
earlier grossness attaching to
view of Transubstantiation.
to
Roman
improve
a materialistic
Whereas formerly the
substances of the bread and wine were said to be
changed into the substances of the Body and Blood

of Christ, the accidents remaining
character
is
now
amounts
to
attempt
to
distinguish
accident.
The
a more substantial
attributed to the accidents.

virtual
abandonment
between
of
the
substance
This
old
and
accidents being formerly considered
to be unsubstantial veils, the
mind had no
interest
in asking what became of them in the process of
130
THE LORD'S SUPPER
digestion
and corruption.
Such a question, however,
inevitably suggests itself to the
This
of to-day.
difficulty is
more
mind
scientific
now met by
the expla-
nation that at a certain stage after the reception of
the elements, " the supernatural substances are with-
drawn and the natural substances
(of bread
and wine
in the process of digestion or corruption) are restored,
and the accidents have again a subject to inhere in.' " i

'
Dr. Gore
surely right in
is
condemning
as failing to obviate materialistic
what stage
it is
unspiritualis-
after reception does Christ
Himself from the elements

hour,
and
For, of course, the further query arises,
ing results.
at
this expedient
suggested.
But
withdraw
After a quarter of an
this
comes perilously near
to a reductlo ad absurdum.
Again, there
later
Roman
is
an important particular
in
which
theology derogates from the Sacrifice of
Calvary even more than mediasval opinion.
Mass,
now
it is
of the victim.
Mass
is
an actual
held, involves
The
sacrifice;
Each
resacrificing
syllogism would run thus
The
a proper sacrifice requires the
destruction of the object sacrificed
therefore in the
Mass Christ is sacrificed. In submitting Himself to

be broken and bled in each Mass, He submits Himself
to be repeatedly crucified.
first,
that there
'
is
lioman
To
this
we might
reply,
here some reasoning in a circle

Treatise, quoted
by Dr. Gore.
131
and, secondly, that such a view connects the Rite too

exclusively with Calvary as
presence in
Heaven
for us.
no more, but now ever

for us.
compared with
Christ's
Christ having died, dieth
liveth to
make
intercession
CHAPTER XI
CONSTRUCTIVE RESTATEMENT OF THE
DOCTRINE
CHRISTIANITY
for nearly
now been
has
two thousand
years,
in
existence
and during
that period Eucharistic controversy has rarely slept.
From one point of view it might seem enough to

make angels weep, and the enemy blaspheme, that
the Sacred Rite, which
is
the emblem of unity and
the symbol of tenderest love, should have been the

centre of so
schism.
much
theological
odium and lamentable
But, of course, from another point of view
all this strife is
an eloquent witness to the supreme
importance and undying
interest
thing round which so much

speculative
ideas, the
energy have
belonging to a
spiritual
eddied.
passion and
The wealth
of
multiplicity of aspects, the far-reaching
implications, the endless bearings of this Sacrament,
furnish an impressive proof of its divine origin
worth.
its
It
is,
indeed, without parallel
institution, so
complex
132
in
its
so
and
simple in
significance
and
RESTATEMENT OF DOCTRINE
potency
verse or
prescription
its
religious
exhaust
To
life
its
two of Scripture
133
suffices for
the libraries of Christendom, the
innumerable
of
generations,
to
fail
meaning and power.
continue,
therefore,
subject might seem to be a
the
discussion
of
the
work of supererogation
" adding the
sum of more to that which hath too

Not seldom we may wish, with Hooker, ^
" that men would more give themselves to meditate
with silence what we have in this sacrament, and
much."
less
to dispute the manner how."
been
many who
Truly there have
" because they enjoyed not, dis-
puted " ; and happily
still
more who " disputed not
because they enjoyed"; and (we might add) multitudes
who
because
After Herculean
they
labours
upon the matter,
it
is
disputed
so
not,
repeatedly
almost
futile
enjoyed.
expended
to dream of
saying anything essentially new.
Yet each succeeding generation, with its various

of thought and its individual types of
schools
mind,
will
doctrine in
may seem
continue
its
conceive
to
own way
only to repeat
of
sacramental
and even though history

itself in this
or that shade
of thought or feeling, there will always be something

distinctive in the tone
and temper of one period and
another.
'
Sec/. Pol. V. xlvii.
THE LORD'S SUPPER
134
own day the
In our
upon rehgious
ing bearing
mixed
in
ethical
trends of thought
thin
individuahstic
or a dry intellectual
temper prone
to minimise the
or
Christianity,
mysterious, or a prosaic disposi-
the poetry of anything
tion unable to enter into
symbolical,
feel-
are very
In some quarters a merely
character.
evangelicism,
sacraments
and
a hearty appreciation of
inimical to
is
But
the sacramental in religion.
in other quarters
a new appetite for doctrinal Christianity, a quickened

desire
the unity of Christ's visible body, a
after
revived zest for expressive

in scientific circles that
ceremony, an admission
there
is
something behind
matter, are favourable to an interest in our subject.
In considering afresh the main grounds and reasons

of a sacrament as such,
either of
two great
it
lines.
is
open to proceed along
We may
either consider
a sacrament to be a movement of the human towards

the divine,
The
truth
or
is
of the divine towards the human.
found
lines of thought.
in
a combination of these two
Since, however, it
difficulty
and most incredulity or
begin at the point where there
among
On
is
the divine
the Sacrament about which there
pai't of
all
who
is
is
most
unbelief, I will
most agreement
value the Sacrament in any sense.
the lowest ground, then, the Sacrament
human ceremony,
the
value
of which
is
might be
abundantly vindicated merely at that.
135
Even
al-
though the Founder of Christianity had never Himself instituted
such a Rite,
it
might have been open
to His followers to devise and practise
been capable
of
it,
had they
The
a conception.
unique
so
craving for symbol and ceremony, and the impulse

to create
From
the
them, are instinctive in man.
and use
little child
up to the
loftiest philosopher,
from untutored savagery up to the ripest

this
human
characteristic
civilisation,
The mind
universal.
is
instinctively seeks to express its ideas, to give
them
an objective embodiment, both for the purposes of

private satisfaction
Man
is
and
of
a poet from his birth
" And,
coi-porate
enjoyment.
as imagination bodies forth
The forms
of things unknown, the poet's pen

Turns them to shapes, and gives to airy nothing
A local habitation and a name."^
What the
individual poet does in
vi'ords,
of men endeavour to do in symbolic
every department of
small,
be
it
life
nuptial,
has
its
companies
And
acts.
convivial,
social,
national,
In the case of religion, the symbol
religious.
so
ceremonies great and
is
especially welcome, because, religious truth shading

off so swiftly into the
upon something
'
unknown, the symbol
apprehensible,
and
Midsummer Night's Dream, Act
seizes
captures and
v. scene
i.
'
THE LORD'S SUPPER
136
retains
The
it.
the symbol
may
Not seldom
idea.
overlay, smother,
symbol
that case the
in
the symbol,
idea, indeed, creates
but the symbol reinforces the
and
and
kill
the idea
may
itself
deserve
extinction or re-creation, lest a custom once good
should
now beget
original vitality.
Yet
corruption.
came into use
ever yet
vifithout
rite is
surely
no
not so easily and lightly
created as a poet's fancy or a verbal phrase
Timon was
'*
when he
in a rollicking; vein
Ceremony was but
To
set a gloss
on
devis'd at
The
longevity
explainable
of
the
(as the
and
hollow welcomes,
't
is
shown."
Christian
Sacraments
by the marvellous
fitness
is
and
To attempt
beauty of their expressive character.
rites
asserted that
first
faint deeds,
Recanting goodness, sorry ere
partly
rite
having had some
Quakers have done) to reduce
and forms to a vanishing point
all
is
outward
really to
do violence to human nature, besides doing wrong
Nor do the Quakers
to Christianity as a religion.
themselves,
ceremony
any more
than
in general, succeed
attempt
affected
in
despisers
being at
what
all
of
con-
is a studied hue
and cut of apparel, or a peculiar habit of speech,
or an absence of religious form which in its overt
sistent in their
for
Timon of Athens^ Act
i.
scene
I.
negativity
becomes
itself
form,
but
137
another
evidence of the inevitable need for external witness

to interior thoughts
There may, then, be ample

and
solemnities that have truth
them.
justification for all

right' feeling
In connection with religion,
where there
if
behind
cases
no express scriptural authority
is
arise
for a
ceremony, the decisive considerations must be found
about
in questions
Church, which
of the
intrinsic fitness, usefulness,
In an organism
expediency.
Holy
lives
and
and
the Christian
under a dispensation
acts
must be a measure of
there
Spirit,
like
liberty of initiative in such a province.^
Nor has
the Romish abuse of this liberty, in the excessive

multiplication of sacraments
and ceremonies, induced
the Reformed Churches to relinquish the liberty to

devise
and
practise
minor usages of an expressive
character.
The
inherent worth of the Lord's Supper as a
mere ceremony
by
all
who
in
such as might well be admitted
is
the most general way share in the
spirit of Christianity.
It
is
surprising, for example,
that a theist like the Rev. Charles Voysey, of London,
whose Revised Prayer-Book
upon the Book of

substitute for the
Common
is
Prayer, should have no
Communion
^
So
so largely modelled
although
Calvin,
the Sacra-
THE LORD'S SUPPER
138
ment
of Baptism
represented by a Service of Dedi-
is
and Benediction of Children, and the Order of

Confirmation by a service of Self-consecration to God.
cation
Yet even
profit
of the Voysey persuasion might
theists
by a
rite
For what
resembling the Supper.
could more beautifully express a recognition of the
Great Giver whose essential
food and drink,
gifts are
and what could more suitably symbolise men's human

brotherhood or their devotion to a
common
belief
and aim, than the ceremonial act of eating and

drinking together?
No doubt
"Theistic Church"
is
the disciple of the
enough removed from
far
ordinary Christianity, since the

studiously excluded
from
his
name
of Christ
is
It
is
service-book.
time to turn towards something more ostensibly

Christian.
The
Lord's Supper at once suggests the
the Lord referred
to,
name
of
and our conception of the
Supper greatly depends upon our view of Jesus

Christ.
The
that as a mere
conviction
man
was never so widespread
Jesus was the purest and noblest
that the world has ever seen.
dream that we
shall
ever
Few
look
cherish the
upon
His
like
again.
The
'
religion
and morality which the Nazarene
Revised Prayer-Book, compiled by the Rev. Charles Voysey,
B.A., Minister of the Theistic Church.
1892.
taught
appear to
the vast
139
majority of civilised
minds to be the highest attainable.
As a Master
human spirit, Jesus is unique and supreme.
His name is a symbol for the sublimest aspiration
of the
and
man's
effort of
How
soul.
should be some single
rite
and circumstances
climes
desirable that there
by which
in all ages
Name
this
and
above every
name should be remembered with homage and affection

Do not men find it a good and salutary thing
!
to gather, as at a centenary or anniversary, in order
and memory of
to magnify the work
ages
It
ideals
of a people
description
valuable
is
is
when a
if
national hero
honoured
thus
of any
how much more
the time-honoured cosmopolitan venera-
tion for Jesus of Nazareth
Now,
lesser person-
binds the sympathies and quickens the
men were
to cast about for a simple
and
natural ceremony fitted to express a love and ad-
miration for Jesus Christ, nothing more appropriate

could suggest
ive meal.
itself
than the idea of a commemorat-
Such an idea
and habits of men.

toils of
common
life
is
in
accord with the ways
Whenever men lay

to come gladly and
aside the
willingly
together for purposes of intellectual or sentimental

fellowship, they gather, if possible, around a friendly
board.
We
have seen how readily
ases of mankind the feast lent
itself
in
the earliest
to sacramental
THE LORD'S SUPPER
140
Human
uses.
nature has not changed
banquet, on varying
continues to
scales,
and the
the
fulfil
function of a commemorative and uniting action.
The
ideal
banquet has always included the "feast
Hence the
of reason and the flow of soul."
"
The Banquet."
suit-
famous dialogue,
ability of the structure of Plato's
down on the
Socrates then, sitting
couch, said, " It would be well, Agatho,
if
wisdom
were a thing of such a nature as to pass from those
who abound with

sit close
it
into such as
to one another
this quality attend
and are
wisdom,
want
himself
reclined
and
when they
...
If
a high value
I shall set
upon partaking of your couch.

Socrates
it,
in contact.
made
Upon
his
this
supper.
After he and the rest of them had done, performed
God, and gone
their libations, sung the praises of
through
the
beginning to
other
usual
to
in
sit
ceremonies,
they were
when Pausanias
drinking,
opened the conversation." ^
Had
our Master Himself not created the religious
Banquet
called the Lord's Supper,
tantly approaching to
it
invented by Christian piety.

the Institution
is
something
dis-
would doubtless have been
His own.
But
And
in point of fact
while this fact
is
one of supreme weight for us who believe in Christ's

divine authority,
'
Plato,
it
must
The Banquet.
also be a fact of the
Sydenham and
utmost
Taylor's translation.
interest to all
who
name
revere the
of Jesus.
141
That
great career of teaching and example was about to
The Master knew that His hour was come.

Here was His dying request " Do this in remem-
close.
brance of Me."
What
withhold obedience
will
loyal disciple of the Nazarene

?
" O, but they
men
say, the tongues of dying

Enforce attention, like deep harmony
Where words
are scarce, they are seldom spent in vain

For they breathe truth, that breathe their words in pain.
He that no more must say, is listened more
Than they whom youth and ease have taught to glose
More are men's ends marked, than their lives before
The setting sun and music at the close.
;
As
the last taste of sweets,
Writ
It
is
in
is
sweetest
last,
remembrance more than things long past."^
little
wonder that admirers of the human
character and ethical teaching of Jesus, such as the

Unitarians, should take deep pleasure in fulfilling the
However
dying request of their great Master.

impoverished we
may
think
sadly
the Sacrament to be
under merely Unitarian conceptions,
let
us rejoice
that those disciples of "the Prince of souls" en-
deavour so far to " do this in remembrance
" of
Him.
Defective theological conceptions of His Person will

not,
we may be
sure,
cause
Him
to withhold all
sacramental blessing from the admiring mind and

the loving heart.
'
Shakespeare, Richard II. Act
ii.
scene
i.
THE LORD'S SUPPER
142
Indeed,
it is especially in
Communion
their
Service
that Unitarians appear to have difficulty in restricting themselves to a humanitarian
The mystic power
Jesus Christ.
influential
It
"
is
vievif
of the Lord
of the Rite
is
more
than the dialectic of the dogmatician.
worth while reproducing from an Unitarian
Common
Prayer
for
Worship " ^ the
Christian
following words of address to communicants
" Dearly beloved
brethren,
now
we have
that
gathered around the table to which our Lord Jesus

Christ has himself, in
invited us, let
tions
the most affecting words,
me remind you what
to a participation
suited
blessed service of love.
in
are the disposi-
holy and
this
Repent deeply of your
sins
amend your lives be in perfect charity with all

men and, above all, give most humble and hearty
thanks to our Father in heaven for the word and
work of his Son Jesus Christ
who did humble
:
himself even to the death of the Cross, that he
might make us in
spirit children of
God
and who
hath instituted this sacred ordinance, that
remember
his exceeding love,
we may
and by cherishing a
holy fellowship with him be partakers of his joy,
and bring forth the
fruits of righteousness.
fore let us turn toward
we
shall dwell in Christ,

'
London
Wherehim with our hearts then

and Christ in us we shall
E. T. Whitfield.
1886.
be one with Christ and with
God
and
143
all will
be
perfected in one."
When
along with the foregoing we take the more
and highly-wrought Communion Addresses
fervent
of Dr. Martineau, we can hardly escape the impression that, particularly in their celebration of the
Supper, Unitarians tend to be carried a long way in

the direction of orthodoxy by the theology of the
However easy
heart.
it
may be
in the school to
contend for a rationalistic Christology, the atmosphere of the Sacrament seems to induce feelings
of adoration that
There
divine.
is
amount to worship of
And, indeed, the apologetic
deification of Jesus.
value
of
the
Christ as
a kind of compulsion towards the
Lord's
Supper, in relation
to
the
Person of the Lord, has never been fully demonstrated.

Still
ance,"
its
viewing the Sacrament as " a
we
utility
fraternal
as
perform-
a means of public religious witness,
fellowship,
and
overt
ordinary public worship of

able
human
on undisputed ground in affirming
are
recognition
of the
God
all
itself
Supreme.
understood that the doors of
thrown open to
obligation.
is
comers.
the
It
The
an invalu-
is,
however,
sanctuary are
The congregation may
comprise a large number of irreligious drawn in by

the most various sorts of influence.
But
in the case
THE LORD'S SUPPER
144
of the Lord's Table, after every allowance has been
made for
casual instances of spurious communicating,
it is felt
that the guests are there because in some
do homage to the name
resolute sense they long to
Here we have at
of Jesus.
the
to
least a priceless witness
supremacy
moral
of
well
as
Jesus,
impressive exhibition of the aspiration of the
towards the moral sublime.
spirit
It
is
as
human
only by
defect that Socinus errs in calling the Sacrament a
signuni professionis, tessera communionis}
Moreover,
this signation, this token, reacts beneficially
engaged
in
And
it.
and corporate
in
this
reaction
The
operation.
its
upon
all
both private
is
individual
gains by the mere act of expressing himself, while
the
common
Nor
act reinforces the faith of each.
is
the efficacy of this witness confined to the actual
communicants.
And
extends
It
this consideration
mere
to
spectators.
a strong argument against
is
the exclusion of the non-communicating.
The
excellence of
Communion
as
an act of fellow-
What
ship can hardly be overestimated.
is
there
amongst the customs of men to compare with
Of
all
many
the
practised,
this
parochial,
or
harmonising,
one
fraternal
is
partisan
and
^
truly
Socln.,
surely
;
the
it ?
ever invented or
rites
the least sectional,
most
catholic.
De Cana Domini,
embracing,
Neither
race,
restateme:nt of doctrine
epoch,
of
its
class,
145
nor sex interferes with the universality
When we
uniting influence.
mar the
natural feuds that
think of
all
the
brotherhood of
fair
mankind, we may well
feel
rite of Christianity is
one which so accentuates the
idea of brotherhood.
Whatever charges the
may
thankful that the central
socialist
bring against the Church as being ineffective
in connection with social
wrongs and problems,
it
remains true that the chief reconciling agency at

the present
moment
is
Christianity.
conciling ministry would be
multitudes
who
at
that re-
present hold aloof from
Sacrament of brotherhood
Jesus did
in
themselves under the sway of
much
And
much more potent
its
if
the
but lay
benign influences.
force in the words with which Bishop
There
is
Gore
concludes
his
recent
" For
volume.
the
weaknesses inherent in mere philanthropy and in

the current conceptions of brotherhood require for
their correction exactly that of which the Eucharist
is
the very instrument and perpetual renewal
life
the
of fellowship and intercourse with

life
which
which draws
the
its
is
God
the
in Christ,
'hid with Christ in God,' and
strength and
divine sacrifice perpetually
its
inspiration
renewed
from
within.'"
These religious and fraternal tendencies of the

Sacrament cannot but
1
10
Gore,
issue in
a quickened sense of
The Body of Christ,
p. 288.
THE LORD'S SUPPER
146
Even
obligation.
in
the period of his most sub-
jective treatment of the Supper, Zwingli laid
upon the
stress
rite as
a sign of obligation.
much
The
most rudimentary view of the matter inevitably
The mere
supposes so much.
term sacrament implies no

nature of the case that he
derivative root of the

It
less.
who
is
in the very
presents himself as a
communicant thereby gives a pledge that he
make some
sincere
of the sacred ceremony.
spirit
will
effort to realise in his life the
And,
in fact, there is
no more important feature of the thing than just

this
namely, the
power of
this holy rite to
touch
the springs of the wiU, and to inspire vital resolu-
Who
tion.
can compute to what extent the
lives
of multitudes have been purified and advanced by

reason of the earnest vows
Lord
If,
as
Arnold
"
made
at the Table of the
sings,
tasks in hours of insight willed
Can be through hours of gloom

surely
than in
fulfilled,"
the insight and the will are seldom keener

this
hour of holy communion.
And
if it
be
in prayer that the springs of the will are peculiarly
susceptible
to
that prayer
is
this
the divine touch,
it is
equally true
seldom so fervent and ingenuous as in
hour of passionate aspiration after the purity

love and self-sacrifice, the " highest-
and strength, the

holiest
manhood "
of the Prince of souls.
Thus
we have
far
supposed
And
theological belief.
minimum
should gratify
it
147
of
all parties
many controversial difficulties,

much common ground for prizing the
that in spite of so
there
great
Christian
zeal for
it
is
so
is
fully
Rite.
Without any abatement
more than ever a duty
in these days of theo-
bewilderment to impress upon
logical
of
developed doctrine of the Sacrament,
all
who have
any sort of sincere attachment to the name of Jesus,

that they will find in the
Holy Supper an
means of religious and moral quickening.
invaluable
The
first
communicants on the night of institution were sadly
Thomas
defective in their Christology.
of a
sceptic,
Philip
an
of
agnostic
has the air
but their
personal attachment to
the Master constituted in
His eyes an ample
to
royal hospitality
From
advance
is
title
not
less
sit
at His table.
His
to-day.
such general views as the foregoing a long

before us.
lies
Much,
indeed, might be said
against beginning at all in the region just traversed.
In considering the origin, authority, and efficacy of

the Sacrament,
that
is all
in
it is
all.
the divine aspect of the matter
Our theory
of the Sacrament will
hinge on our theology.
And
this,
of course, takes us far beyond a general
admission, in a merely philosophic way, of a divine
movement
in religion.
Psycbologista of the ideal-
THE LORD'S SUPPER
148
istic
school might explain the most subjective con-
Philosophers of the
cepts in terms of the divine.
spiritual love to interpret all religions as expressions
human
of the divine activity in the
consciousness.
Did not Hegel strive to interpret the subjective in

Such
the human mind as a process of the absolute
contributions to the rationale of our subject need by
.''
The sacramental experimay to some extent be
no means be overlooked.
ence of the
human
soul
of a Hegelian philosophy of
interpreted in terms
If "religion
spirit.
Hegel
to
is
the plain man's
organon for the all-importance of thought or for the

sense of unity,"
invaluable
'
the Sacrament
constituent
quote the philosophic poet,

"
motion and a
if
spirit that
All thinking things,
as an
Or,
to
there be
impel
all objects
the pulse of such a divine
may be viewed
that organon.
of
of
all
thought,''
movement may be
said to
be exemplified in connection with the Sacrament.
But
Christian theology goes far
the richness of our view of
the
beyond
this,
Sacrament
and
will
depend upon our insight into the unsearchable riches

of
God
in
Christ.
It
is
by our doctrine of the
Person of Christ, of His work in time and eternity,

of the
'^
Holy
Spirit, of
Hegel and Hegelianism.
1903.
the relation of the Sacrament

R. Mackintosh, D.U.
T.&T.
Clark,
149
to all this, that our theory of the Sacrament will
be determined.
Now,
then,
let
take
us
them
Let us leave aside
Testament.
upon
our stand
of grace as we find
doctrines
the
in
the
New
consideration
all
of the infinite diversity of Christian thought upon

these
doctrines,
and content
with that general
meanwhile
ourselves
fidelity to
New Testament
the
view which finds reilection in the great catholic

touching the fundamentals of the Gospel.
creeds
What, on
this
broad assumption,
is
of the Sacrament of the Supper
mere act of remembrance, or
so,
what
?
is
that something
Does that
gift
the Rite a
to be attached to
Is there
gift
if
from
consist of Christ Himself,
And
His Body and Blood?

is
Is
something more
a divine objective something in it; and
Is there
above
it
is
the true doctrine

?
if
so,
that assertion
what meaning
?
If,
further,
the Res Sacramenti be a gift offered from above

to
man,
made
is
there any sense in which an offering
in the
Sacrament a
word ?
Sacrament by
sacrifice
in
man
the
to
God
.''
Is
is
the
proper sense of the
These are aU-important questions, involving
others not less important in their
own
place.
That at least in this great Action communicants

make loving remembrance of their Lord, is admitted
upon all hands. But however precious this mode
THE LORD'S SUPPER
150
of remembrance
can
there
be
may be
no
precious
(so
is
that
it
Communion without
true
we cannot emphasise too strongly the
fact
it),
that
Christendom as a whole has ever been strenuous

in maintaining that the
Sacrament means a great
deal besides, and that far
more important than any
devout or loving act on our part
bestowed upon us by
gift
To
Ordinance.
superfluous, if
and (what
it
this
Holy
emphasise this should indeed be
many members,
were not that so
worse) teachers in all our Protestant
is
communions, grievously
err
by defect
particular.
Such defect appears,
main
is
stress
the substantial
is
God through
laid
in this weighty
e.g.,
whenever the
upon the Supper "as a token
of faith in the Saviour and of brotherly love,"
quote from
little
from
Baptists
Independents who
their
lag far
earlier
master,
behind C.
to
have profited too
Owen.
H. Spurgeon
Many
in
his
Communion sermons upon Christ as " The Best

Bread," and "The Meat and Drink of the New
Both Broad and Low
Nature."
representatives of
the Church of England are equally at fault, tested
by
their
own
Articles
and best divines; while not
a few Presbyterians decline from their own standards
and chief
apostles.
A supper enjoyed by guests
is
essentially something
Independent Declaration of Faith, 1833.
given by the
And
host.
151
in all the accounts of the
Lord's Supper the idea of something proffered by
the Lord to His disciples
The
feature.
very
is
the
first,
word of
first
to the Synoptists, was "Take."

points
"Take,
out,
eat,"
the salient
Jesus, according
But, as Dorner^
would
be
meaningless,
or at least the meaning would be unnatural,
as
expressive of mere commemoration, since believing
commemoration presupposes
Paul's report that
but there the
most
call to
case of the bread
is
reception.
made
It
in St.
is
of " remembrance "
remember
is
preceded in the
by the statement, "This
is
My
body," and in the case of the wine by the statement,

" This cup is the new covenant in My blood." And
obviously as occurring between these statements of
the Lord and His

there
is
exhortations
to
remembrance,
to be understood His act of handing the
bread and the cup to His friends.
But what exactly
is
the divine gift
It
may be
answered in a general way that all religious blessing

that God employs any
is something given by God
;
right religious service as a channel of blessing
any sort of quickening
is
gift,
longed to "impart some spiritual

speaks of
to
all
even as
gift,"
that
Paul
or as he
grace as something given "according
the measure of the gift of Christ."

'
St.
iv.
312.
True as
THE LORD'S SUPPER
152
may
this
be, the
gift
the Sacrament
in
some-
is
thing more definite and palpable, and more firmly
connoted by the distinctive Rite.
More
justice
done to the nature of the
is
conveyed through the Sacrament, when
upon such
gift
stress is laid
perhaps most
spiritual blessings as are
obviously and immediately recognised to characterise

believing
as it
is
Thus the
communion.
the
first
likewise the gift of which the

is
gift of forgiveness,
by the gospel, is
humble communicant
blessing offered
at once aware in the Sacrament.
And
so
Luther
seems at times to single out forgiveness as the one
supreme blessing enjoyed
Body and Blood he

pardon of
sins."
in
calls "
was
It
the Supper.
Christ's
a treasure given for the

natural
that one
magnified justification by faith as almost the
who
sum
and substance of the gospel, should view the central

Christian Rite in the dazzling light of that glorious
And
doctrine.
it will
always be natural that every
man's view of the Rite should be vividly coloured
by
his
distinctive
Whatever
God
is
apprehension
apprehended
in the gospel of
as
His Son
of
the
gospel.
the grand gift of

will also
equally pre-eminent in the Supper.
be found
Yet, we would
contend, no catalogue of special blessings received
can
suffice to
in the
express the fulness of the gift offered
Holy Supper.
The nature and
the greatness
153
of that gift can be expressed only by saying that

it consists
The
of Christ Himself.
obtained through the Sacrament
is
real gift to be
the Lord Jesus
Christ Himself.
We
what
how
shall
is
have to attempt some explicitness as to
meant by
this statement.
the statement
of the Institution.
to take
as
is
and eat
this,
Let us
first
see
accords with the accounts
itself
When Christ told His disciples

He meant his Body and Blood,
admitted by
so
all,
far as the words are
concerned, and apart from the question of their interpretation.
As
physically, so (in
the disciples received the Elements
some
His Body and Blood.
sense) they were to receive
Now, looking
which the Lord and His
disciples
at the
way
in
were situated that
night, would not the simplest and most natural

paraphrase of His words be, " Receive Me " ? The
expression, " the Body and Blood of Christ,''" signifies
His whole personality.
Christ
what
it
was
Room, and what

sense
What
it
is
to receive
for the disciples in the
it is
for disciples to-day
Upper
in what
one Person can be received by others
in
what manner that is possible through the Sacrament; to what extent such a reception is ideal,
and to what extent the
ideal
is
these
intertwined with
and many other

Meanwhile the
questions may demand explanation.
what
is
called "substance,"
THE LORD'S SUPPER
154
ground
cleared so far, if
is
it
can be agreed that in
the Sacrament Jesus Christ offers and gives Himself,

in
some true and
real sense, as
a present and positive
gift.
What
the
is
to receive Christ?
it
is
human
What
is
it
personality to receive the divine
for
It
hard to answer such questions in any profoundly

sense.
scientific
We
are greatly
ignorant
of the
deep processes that operate in this mysterious nature

of
Neither
ours.
theology nor metaphysics nor
psychology carry us very far beyond the data of
common
experience and
the simple
faith.
Experience, however,
reality
of
personal force.
power of a
tinctly felt
own
capital.
into
the weaker.
nature.
to give
all
ordinary
men
life
is
of
the
the
dis-
by others to be a positive contribution
their
cipient
In
intuitions
strong and good personality
stronger
to
teaches
of the
The weaker
is
a re-
" vital spirits " of the more vivid
A strong
itself,
Virtue goes out from the
and sympathetic character, eager
to spend
itself,
for others, has the
most astonishing and almost unlimited power of

self-communication.
Now
the richest and most liberal nature ever
known among men is that of Jesus Christ. All who

come in vital contact with Him know themselves
to be gainers.
In proportions largely conditioned
by
own
their
the divine
own
They
into theirs,
life
drinkers,
eater,
they
faith,
Him
He
is
is
influx
the vine and
living water to the
heavenly bread to the famished
meat indeed and drink indeed,
knewest the
the
of
descriptive
He
that
feel
tends to infuse
the truth of His
realise
that
they the branches, that

thirsty
and
abundant in
speech
of
figures
His
receptivity
so
them.
into
itself
of
life
155
gift of
God, and who
thou
If
Faith knows
it is."
And
Christ as a veritable gift.
"
this
gift,
in its
nature and extent, becomes fully intelligible and

self-consistent only in the light of
New Testament
Christology.
If,
then, this experience of Christ as properly a
be found peculiarly real in the Supper, there
gift
should be no difficulty in attaching definite meaning

to the assertion that
what Christ
Himself,
in
truly
relationships
sustain
vidually.
Himself
which
towards
them
stances.
has
gives therein
the
sustained
collectively
offices
is
and
and does
and
indi-
In the Last Supper with His disciples,
the First of the

to
He
mankind
all
New
Covenant,
He
gave Himself
manner conditioned by the circumbeing not yet crucified and risen, not
in a
He
yet perfected and glorified, the gift of Himself could
not have that completed character which
wards assumed.
Yet that
First
it after-
Communion was a
THE LORD'S SUPPER
156
true one, in that the partakers enjoyed a fresh re-
ception of Christ through the sacramental medium.
After the Lord had been
sacrificed, after
He had
and ascended and shed forth His Pentecostal

Spirit, after His disciples' eyes were opened to the
risen
God
significance of all that, the gift of
in
His Son
Henceforward the
became unspeakably amplified.
exalted Saviour carries within Himself the gathered

force of all
His redemptive achievement, and com-
municates that force to His people through
media of grace,
and Blood.
able
And,
finally,
imagine the
to
perfect
is
specially the
communion of
all
the
Sacrament of His Body
however
little
mode
precise
eternity
is
in
we may be
which the
to be realised,
it
promised that the heavenly period shall be glad-
dened by a blessed Marriage Supper, in which the

affiance of Christ
as mutual,
union
and
between
and His own
shall
as indissoluble as
bridegroom
and
is
be as intimate,
the most ideal
bride,
most
the
unimpeded marriage of true minds.
The proper
gift,
then, of the Sacrament
manifold entity of the

It
God-Man
as
He now
is
the
exists.
would be a meaningless and gratuitous confusion
of thought to identify Christ's sacramental
Blood with the
specific
composed
fleshly
His
Body and
material atoms which once

frame.
Romish
modes
of
thought favouring this confusion are open to the
157
huge objection that they obscure many aspects of

Christ's Person which are eloquently set forth in
a right doctrine of the Sacrament.
above
the question
of repeated
aspect of Christ
which
in
And
He
is
far
is
sacrifice)
the
sacrificial
from being the only aspect
to be viewed through the Sacrament.
criticism
this
Romish
The Mass is,

But (apart from
Christ as a Sacrifice.
all,
tendency,
is
applicable not only to the
but
any
to
also
Protestant
tendency to view the action exclusively as a pictorial
announcement that Jesus died upon the
The
truth
is
that there
Person and work of Christ that
full
is
not comprised in
view of the Lord's Supper.
doctrine
of the
Incarnation
Cross.
no doctrine of the
is
Here we
set
forth
see the
by these
material emblems, bread and wine, reminding us

of the real flesh
our
human
life.
and blood of Jesus
chiefly regarding the
Incarnation.
as
He
lived
Paschasius was so far right
Here
Sacrament
in
in the light of the
also, since these
a refei-ence not merely to Christ as
emblems have
He
was, but as
He is, we are reminded of the eternally human

character of Jesus, and of the fact that so far from
having discarded connection with our
He
human
nature.
has rather taken up that nature into Himself to
dignify and spiritualise

of the Incarnate Logos
it
is
for ever.
The
doctrine
here expressed, and we
THE LORD'S SUPPER
158
are
taught that Jesus must
Apart from
the Truth.
be
truths,
apprehended as
the
ideas,
facts,
Sacrament were httle better than incantation and

mummery. " To think, that is the true triumph of
To
the soul.
make
an eUxir the idea of God, to
as
all
conscience and knowledge fraternise in them,
and by
just
thought to the thirst of men,
offer
and to give to
this mysterious confraternity to
men
such
is
make them
the duty of true philosophy.
The ideal must be made air, food, and drink for the
human mind. It is the ideal which has the right
to say,
Take of it, this is My flesh, this My
'
blood.'
Wisdom
so Jesus
was
a sacred communion."^
is
cai-eful
And
to secure an organic connection
of truth with the ritual act.

nothing.
The words
are spirit
and they are
"
The
flesh profiteth
that I speak unto you, they

life."
The cup
is
the
New
Covenant, and that covenant means an infinitude of

truth.
And
it is
upon the occasion
significant that
of the Institution, His
own
celebration of the Supper
was marked by the unusually deep and ample communication of truth reproduced in John
Moreover, besides so
much
xiii.-xvii.
truth about Himself, the
Supper implies a whole world of ethical truth.
While the Death of Christ

or idea embodied
'
in
is
not the single fact
the Supper,
it
Victor Hugo, Les Miserabks,
goes without
159
is all but unthinkable apart

" For as often as ye eat this
saying that the Rite
from that death.
bread and drink this cup, ye do show the Lord's
some sense the death of Jesus
If in
death.'''' ^
"the centre and consummation of His work,"^

must likewise
some
in
join
as
hands here
Ritualist
and the Evangelical
however much they may
it
and acme
sense be the centre
The
of the Eucharist.
is
to whether the Sacrament itself
is
differ
sacrifice,
they agree in the view that the supreme informing

idea
Sacrament
of the
Death.
And
is
the Saviour's
sacrificial
indeed the ineffable glory of the Sun
among Sacraments
vanishes with the departure of
a sublime doctrine of Atonement.

It is less usual
but equally important to employ
the Lord's Table as a witness to the truth of Christ's
Resurrection and of ours.

is
In this Mystery the Lord
present as risen from the dead, ascended, and
exalted in power.
Without such a
be excused for regarding

choly memorial
tragic defeat.
of a
this
noble
belief
ceremony as a melanlife
extinguished
is
in
But the whole atmosphere of the
First Christian Passover, so far as the
cerned,
we might
Lord
one of anticipated triumph.
It
is
con-
was an
hour when the very soul of the wide world seemed

to be " brooding
'
Cor.
upon things to come."

xi. 26.
'
Denney.
The
fore-
THE LORD'S SUPPER
160
boding gloom which
the Apostles' minds at
filled
the thought of their Master's death,
He
sought to
by promises of His joyful return from the

The New Passover in which He called upon
irradiate
grave.
them to
He meant
participate.
as emblematic of
One whose death would be but a step to a more

In this connection we have to
glorious activity.
remember not only the express words of
Institution,
but the whole converse in the Upper Room.

the act of Institution
declaration bearing
"
His Kingdom.
new with you

whose
in
upon His future relationship to
I will
My
not drink henceforth of this
day when
Father's kingdom."
disciples " did eat
after
He
New
Passover with them,
rose
In
made a
however, Jesus
vine, until that
fruit of the
Jesus,
itself,
drink
it
Whether
and drink with
Him
from the dead,"^ ever engaged in the
may be matter
doubt
for
but certainly the fellowship of that First Supper was

presently renewed in that progress of the
which the
disciples at once
Kingdom
began to further by the
aid of Christ's Pentecostal union with them.
the
if
still
better
interpretation
And
should refer us
the heavenly period for the time when the

kingdom of God " shall come," ^ we are thereby led
to
to contemplate the celestial exaltation and triumph

of the Redeemer.
'
Matt. xxvi. 29.
Our own personal continuance

-
Acts
x. 41.
Luke
xxii. 18.
after death
at the same time certified, since
is
He
with His disciples that
The
161
Christ, therefore, that
shall
" drink
we have
in the
it is
new."
it
Sacrament
both the pledge of immortality and the means
is
The powers
of resurrection glory.
wielded by Christ " are

this mortal
"
Sacrament.
find a
Whoso
blood, hath eternal
up
at
the
especially
last
saw
in
His image "
likeness of
means of operation
eateth
My
life
meant to transform even
body into the
and those powers
of eternal
life
My flesh,
;
and
The
day."^
in the
and drinketh
him
I will raise
Christian
Fathers
that promise a reference to the
Supper, which they therefore called a
And
of immortality."*
therefore
" medicine
Dorner
asserts
that the Holy Supper operates "as the principle

of pneumatic corporeity such as will be exhibited
in the resurrection body."^
The
we
Christ of the Sacrament
sing
in
believe that
St.
our great
Thou
is
catholic
shalt
come
also
One of whom
hymn
that "
We
to be our Judge."
Paul employs the Lord's Supper as a reminder of
the fact of judgment, and of the Second Coming of the
But
Lord.^
at His Table this
Judge
is
even more
evidently to be seen as a merciful and faithful

'
Matt. xxvi. 29.
Ignatius.
Cor.
xi.
I I
'
26-29.
High
- Dorner.
'John vi. 54.
System of Christian Doctrine, iv. p. 330.
THE LORD'S SUPPER
162
Priest, offering
both
and
gifts
and
sacrifices for sins,
having compassion on the ignorant and on them that

are
gone out of the way.^
Heaven
a
as
for us
Lamb
is
an intercession
" as
it
had been
memorial of His Death
presence in
Christ's
He
present there
is
slain "
and
the
the earthly counterpart of
is
His heavenly Intercession.

Such, then, are some of the attributes of Christ
reflected
and
Supper.
And
are
many
through
the
exercised
offices
other aspects in which the
this
medium.
He
under which
the
in
Holy
besides all theological categories, there
The
Lord appears
and figures
various titles
appears throughout Scripture are
capable of being easily and fittingly related to the
Supper.
That
Is
there any special character
makes Himself known
Christ
character
will
be
to
recognised,
invested with unique beauty, as
known
is
in the
brief
unvarying
If the
and on the other
Bounded
universe as infinite on the one

Christ,
How
formula,
hand
which
faith?
and even be
He makes
Breaking of Bread.
the elasticity of this Rite
by one
in
private
it
Himself
remarkable
in its
norm
becomes
as the
Beins of
as the receptivity of faith.
Res Sacramenti may be so construed,
it
is
no
extravagance for faith to exclaim with a conviction
and fervour singularly appropriate to

'
Heb.
V. I, 2.
the
Holy
"
Communion
" Thanks
speakable gift
To
is
some
in
This
Christ.
for
His un-
assert the reality of such
ment
God
be mito
163
is
sort to assert the
gift in the Sacra-
Real Presence of
an expression which unfortunately
many who
has become unpleasing to

porting something too
resemblance, however,
we hope to show
in
suspect
it
of im-
The
like Transubstantiation.
is
more apparent than
real, as
dealing with the distinction
between the Presence in the Elements and that in

the Sacrament as a whole.
be no
difficulty
Christ
present with
is
To
action.
state
His people in the sacred
that fact
Nor can the
Presence.
In any case, there should
regarding the general statement that
to
is
a Real
affirm
personal Presence of Christ
be banished in favour of that of the Holy
To
is
say that
present,
hypostasis,
is
it is
Spirit.
the Spirit rather than the Son
who
a dangerous misuse of the truth of the
misuse which would so dissociate the
Second and Third Persons of the Godhead as to

result in tritheism.
To
insist,
however, that the Presence of Christ
spiritual does not invalidate,
is
but rather strengthens

?
In a
well-known passage,^ Jeremy Taylor gives two
defini-
its
reality.
tions
But what
namely,
is
spiritual presence
a presence after the manner of a

'
Real Presence,
i.
8.
THE LORD'S SUPPER
164
spirit,
and a presence to our
seems to
us, are
For,
of value in the connection.
since Christ is not corporeally present as
the days of His
prefers the
Both ways of putting the matter,
latter definition.
it
He
spirits.
flesh, or as
He may
He
was in
be in the days of
what manner can

He be now present with us except after the manner
the regeneration of
of a spirit
And
all
to
things, in
what
in us can
He
be present
except to our spirits ? " Spirit with spirit can meet." ^

To be conscious of Christ's " Presence " is simply to
And
be conscious of the living energy of the Lord.

if
the vital powers of His Nature are

Service, there can
Eucharistic
felt
in the
be no disadvantage
but rather a gain in predicating His " Presence."

Further,
it
would be consistent with
such a Presence objective.

of an
this to call
Technically, the doctrine
objective Presence in the Eucharist
is
"the
consecration of the elements themselves to become
sacramentally identified with the body and blood of
doctrine the accuracy of which would
depend upon
one's interpretation of " sacramentally."
Christ,"
But, leaving aside the question of the Elements per

se,
the theory which the present wi'iter
is
endeav-
ouring to construct certainly demands an objective

Presence of Christ amongst the communicants of His
'
'
Tennyson, The Higher Pantheism.

Gore, The Body of Christ, p. 73,
Body and Blood.
substantial a reality
than
"a
At
ment
The Sacrament
is
encountered
is
which
in
so
something more
flight of adjectives."
the same time, this

as a
mode
not to view the Sacra-
is
of existence for Christ apart from
The
the presence of communicating souls.

idea of presence
object.
Christ
165
It
is
is
implies a subject as well
to
communicants
objectively present
and to speak of presence at
Hence our
of words.
as
subjects
as
an
that
take away the subjects,

all is
a meaningless use
upon the
insistence
of faith on the part of communicants
the truth of the statement that

heart that Christ's Presence
simple
is
it is in
necessity
and hence
the believer's
When, thereSacrament, we can
realised.
we say that Christ is in the

mean that He is mediately present therein. In the
last resort we find Hooker's position to be the accurate
one " The real presence of Christ's most blessed body
fore,
only
and blood is not therefore to be sought for in the Sacrament, but
Up
in
the worthy receiver of the Sacrament."
to this point
we have
consistently spoken of
Christ being present in the Sacrament as contrasted
with the Elements merely.

the highest importance
The
and
if
distinction
it
is
one of
had more
fre-
quently been kept in mind, a considerable deal of

superstition
that Christ
might have been avoided.

is
present
in
When we
say
the Sacrament, what we
THE LORD'S SUPPER
166
mean
strictly
Sacrament
that the
is
whereby Christ makes Himself
Now, although
Supper
by His people.
a sacred action of a very complex
Much
character.
a means
so simple in its formula, the Lord's
really
is
felt
is
is
implied which
by the few words of the
is
Institution,
not expressed
both in point
of religious belief and of ceremonial act.
Communion
real
involves faith in the Gospel of the Son
of God,
together with
actions.
Of
these
a whole
the
actions
gathering together in the
name
series
of ritual
principal
are
the
of Jesus, the worship
God in prayer and praise, the hearing of His

Word read and declared, the confession of sins and
of
of faith in Christ, adhesion to the Church as the
Body of
members
recognition
Christ,
of the
of the
unity
of the Church, the offerings of the faithful
and then the consecration of the elements by thanksgiving, blessing, or invocation, together with the pro-
nouncement
fraction
of
words, followed
Christ's
and distribution
also
by
the
on the part of the
communicants the believing reception, the dividing

perhaps
among
themselves, along with all interior
acts of devotion.
great
Here we have the process of a

the course of
which
Christ makes Himself specially present as a
Power
spiritual
and a
this
Gift.
function,
in
Amongst the instruments
function, the most distinctive
necessary for
though not the
167
only material symbols are bi-ead and wine.

A cup
and a table are expressly mentioned in Scripture as
symbolic
articles.
these material
Now, by common
things
consent, none of
has any sacramental value
apart from the canonical Rite.
There
therefore
is
no warrant for singling out bread and wine, or both

together,
and attempting to view them
within
the
as the par-
of the Lord's Presence.
centres
ticular
Sacrament
pictorially to Christ's
the
Certainly
answer
that
things
Body and Blood
are the
Bread
and Wine, but the analytic attempt to press the

identification
is
really a kind of afterthought
which
company with the informing idea

of the whole.
Although it is believed that the same
grace (in a different mode) is given in the Sacrament
causes us to part
of Baptism as in that of the
grace
is
Communion, the
not identified with the water per
se
spiritual
and
it is
to be deplored that in the case of the second Sacra-
ment
so
much
perverse rigour has been expended.
This over-rigorous identification of the Elements
many needless
many regrettable
with the Substance of Christ creates

difficulties
customs.
of thought as well as
It tends to foster
tion of the Rite.
the Elements
a meaningless materialisa-
It ascribes
when they
a spurious virtue to
are wrested
sacramental action as a whole.
It
practices as Reservation, Procession,
away from the

results in such
and Perpetual
"
THE LORD'S SUPPER
168
Exposure,
practices which
a beneficial influence
may be
said to exercise
in certain directions,
but which
serious
and more important directions do the most

injury.
It makes of the Sacrament "a
maimed
rite"
in other
kind; for
if
particle of
is
Communion in one
Body and Blood be in every
in the shape of
the real
bread and every drop of wine, reception
sufficiently attained
idea which never
by means of one kind
could have
an
been entertained
if
associated with
Christ's Presence had rather been
the entire act of eating and drinking.
Perhaps the weakest part of Dr. Gore's recent

is his section entitled " The relation of the
work
spiritual
gift
spiritual gift,
Is the
to the bread and wine." ^
he asks, merely " attached to the act
or process of eating
Dr.
Gore, in
spiritual gift to the
from the
first
and drinking
treating
of " the relation of the
bread and wine," declares that
the Church "has believed that,
consecration of the portions of bread
by
and wine which
have been solemnly set apart or offered, the spiritual

gift
of Christ's
body and blood
is
in
some way
attached to these elements (however the relationship

is
to be described) before they are eaten or drunken,
and independently of such eating and drinking."
The
truth of Dr. Gore's statement hangs upon the

1
The Body of
Christ, p. 71, etc.
parenthesis.
But how
described
After
Fathers,
Dr. Gore himself concludes
think
it
the relationship
is
quoting
from
be
to
typical
early
" I do
169
not
can be denied that these Fathers would have
shrunk from any formulated teaching of Christ made

present on the altar under the forms of bread and
Then a
wine."
little later
he asserts
a proper
it as
view held by the Church, that the body and blood

undefinable
are " made
present objectively, in
identification with the bread
ever
else it
fication
may
strictly
be, it
in the
is
in
is
What-
.?
conditioned by the connection of
Therefore,
it
seems to us more
to say that Christ
and accurate
as
may be
it
of piety to say that Christ
present in the bread or wine,
the Sacrament
Service
however permissible
common language
scientific
"
a relationship or identi-
is
the Elements with the Eucharistic

whole.
What
and wine." '
this " relationship," this " identification
than in
rather
Such a view lends
intelligible
of consecration.
For
is
present
the Elements.
meaning to the form
words intelligently uttered
and heard can constitute (along with the appropriate

symbols) a sacrament
whereas,
consecration are thought
material
elements,
if
the
to bear directly
these
words
become
words of
upon the
more
magical incantation than a reasonable factor in the

1
rage
94.
THE LORD'S SUPPER
170
Had
Rite.
sidered in
the function of the Elements been con-
more
intrinsic connection
with the progress
Communion as a whole, Christendom would

have been spared much superfluous disputation about
of the
metaphysical theories as Transubstantiation,
such
Consubstantiation, Impanation, or Insubstantiation.
One
which much hair-splitting has been expended,

question whether Christ's
worthy Communicants.
agreed upon (as
involves
it is)
more or
not be
Body
is
is
the
by un-
received
broad principle be
If the
that unworthy communicating
less
of the question seem
the
upon
of the nice points of controversy, and one
condemnation, the minutiae
somewhat
puerile.
It should
to agree that (on the one hand)
difficult
Communicant
unworthy
receive Christ as really as
can
never
actually
he receives the Element,
and that (on the other hand) by engaging
in the
Sacrament he brings the Lord near to him as a

Judge.
After this
disclaimer
of materialistic theories,
there remains a certain qualification which
it
be neither inconsistent nor useless to admit:
will
this,
namely, that the lines of demarcation between the

material
and the
spiritual are often wavering,
some-
times imperceptible, and generally difficult to detect.
There
is
much, as we
view that after
all
all
there
know, to be said for the

is
no such thing as
self-
RESTATEMENT OP DOCTRINE
existent matter,
and that the only
reality
is
171
thought.
Berkeley's theory lends itself so readily to the very
" highest " sacramental systems, that
how
Professor
made
use has been
little
of
investigations seem to
And
the
human
The
spirit
personality suffuse
man we
of
from
his
late
was im-
is
no limit to
How
spirit.
does
the bodily frame
believe
something
be
to
and though
flesh,
it
the most modern
show that there
the penetrativeness of matter by
distinct
Even the
Huxley used to admit that
possible to refute Berkeley.
surprising
it is
it.
in
one view
cannot be imprisoned by matter, yet we speak

of a man being " in the flesh." May it be that the
spirit
real
bane of the Mass
is
not so much
its
apparent
materialisation of Christ's presence, as the radical

distortion of the idea of the Supper into that of a
sacrificial
How
performance in
the hands of
a caste
and how naturally imagination and

emotion can spiritualise the material
Are we not
readily
familiar with this process in the case of heirlooms,

relics, places,
of every
buildings, gifts, symbols,
description
illustration
.?
There could be no better
than that aflbrded by the reverence we
feel for
a volume of the Bible.
hold
in our hand, the
it
and tokens
Word
We
call it, as
of God.
It
we
is
precious casket containing the truth, a treasury of
the Holy Spirit.
Yet, of course, no book can contain
THE LORD'S SUPPER
172
Thought can
The book with
thought.
minds.
lifeless letters is crass
only
exist
its
But when
matter.
by a thinking person we can speak of
we
feel
be
to
it
Ignatius
the
sign
used
as being
it
the Gospels
calls
and Augustine says that
"by
it is
and grasping it in our hand

the very sword of the Spirit.
replete with thought
Similarly
thhiking
in
inanimate paper and
the
of
We
Cross."
Xpisrou;
eStp^
possess
believers
then be too severe with pious souls
Christ
need
who
not
feel
as
though the sacred Elements were fused with the

divine Being
will
of the
No
Lord.
charitable person
with the tolerant words of
quarrel
enough removed from anything

clear-sighted
scholar,
Dr.
Sanday
who seem
be that those
to
one far
superstitious, that
:
" It
may
be on the side
well
of
materialism are at the bottom of their minds seek-
ing to assert and emphasise their sense of the reality

of sacramental grace of which they have personal
experience and conviction.

themselves,
If they
they do not let the outward take the
if
show the
them credit
place of the inward, if they
may
the Spirit, we
and
all
receive
give
pass
there
from
true fruits of
for sincerity,
what they say with the respect to which
genuine conviction
And
do not deceive
is
this
is
entitled."
final caveat,
section
with which we shall
of the subject.
However
necessary analytical
disputation
173
may be when we
are forced to refute error and to contend earnestly

for the faith once delivered to the saints, let us not
forget how true it is for the normal rehgious life

that " the mysteries of the faith are believed unto
salvation,
reward."
how
but are analysed with neither blessing nor
It
is
much
the glorious
for faith to
Saviour
Testament Passover, and
Him,
if
we do but
is
is
know that some-
present
natural,
A few
sign
is
but in the order of grace, which

it is
words
involving a
is
"In
and
super-
substance and life."^
question as to
Heaven and
New
discern the Lord's Body.
the order of nature the Sacrament
shadow
the
in
wholly in us and we in
may be said here upon the difficult

how Christ's Body can both be in
also
in the
property
of
Sacrament.
Christ's
Body, may be dismissed.
agreed
that
our
Ubiquitism,
immensity belonging to
ignorance of
It
the
may
also
be
metaphysical
nature of space, substance, heaven, and the glorification of a body, constitutes
the
way
an insuperable barrier
of clearly defined thought.
gave the problem up.'
Calvin,
penetrating into such
regions
confesses that it
^
is
in
Luther frankly
who was
capable of
farther than most,
too high a mystery for his mind
Manning, Sermons^ vol. Iv.

Conference of Marburg, A.D. 1529.
"
Ibid,
THE LORD'S SUPPER
174
comprehend or
to
speak more plainly,

it."
There
'
is
words to express
his
" and to
rather feel than understand
a touching and beautiful simplicity in
the way in which so thoroughgoing and daring a

speculative thinker takes here the position of the
most childlike
"
faith.
He
my
give
Where
soul to
Him
is
flesh
soul
we
we
in.
have some kind of
serviceable, however, to
then,
to be fed with such food."^
thinkable view, confessedly imperfect as

If,
my
angelical doctors have feared to tread,
need not lightly rush

It
His
declares that
the meat, and His blood the drink, of
is
it
may
are constrained to think of the
be.
Lord
Jesus as being visibly manifest in heaven as in a

place, in the proper dimensions of such
He
form as that which

Resurrection,
how
that
is
amongst His people on earth
He
a personal
was seen to wear after His

celestial
To
Body
visit
present
His people,
cannot be supposed to divest Himself of His
substantial humanity,
spirit.
Neither does
agency of the Holy
and to come
it
Spirit,
merely the Holy Spirit
as a disembodied
meet the case to
who
call in
and to say that
the
it
is
personally present.
is
somewhat forced on
Calvin's part to say
that " we gain His presence when
He raises to us Him-
It
is,
self."
^
again,
Many
of the Reformers were indeed satisfied
Institutes, bk. iv. chap. xvii. sec. 32.
2 jîij^
175
with the view that the only way to receive of Christ's

substance
to
is
lift
up our minds by
above
faith
all
things worldly or sensible, and thereby to enter into
Heaven, that we may find and receive Christ, where
He dwelleth undoubtedly very God and very Man.'

And such a way of thinking is valuable as emphasising the truth that in
there
is
all
sacramental experience
a supra-sensible sphere of action which
may
be regarded as being on the same plane as heaven.
But
this view does
not altogether
ception of an earthly Sacrament
a demiere pensee.
The
that Christ comes
to
does
is
He
in
fit
into the con-
and
initial idea
savours of
it
of the Supper
How
us where we are.
His Body and Blood come to us
sufficient,"
says
Dorner, "that His presence
subject to His loving
will.
is
then
" It
is
His freedom cannot
be fettered by the limits of space and time.
His
loving will can find no insuperable obstacle in any-
thing physical." 2
AU
this
is
true,
but
still is
vague
for our particular point.
Something
positive
found in the fact
and
apprehensible
that what comes
to
may be
us
is
measure of the power, the energy, the virtue, the

grace of the
The Body and Blood
God-Man.
of
Christ means, Christ in the fulness of His Divine

^
Knox's Common Order 15^4'

^
vol. iv. sec. 127.
THE LORD'S SUPPER
176
Take the everyday analogy of a person
Manhood.
presence of our friend

his
personality in
His
us.
bodily
advantageous as expressing
is
manner
The
body.
being present to us in the
face, voice, figure,
sensible
specially
to
handshake, enable him
to establish a relationship in which the feelings of

his heart
and the ideas of
mind, as well as
his
the magnetism of that physical temperament and

constitution which form an
part of his
Now,
if
essential
and integral
have free play upon
personality,
us.
the vital personality of Jesus Christ touches
us through the
medium
of the Supper, that fact
represented by saying that

therein.
His body
is
is
present
This way of putting the matter has not
been developed as
might have been by Calvin,
it
who, however, gives the germ of such a thought when

he says that
in the
Sacrament, " Christ, out of the
substance of His
flesh,
nay, diffuses His
own
laying hold
Christ's
of the
body and
that found by the
garment, the
hem
breathes
life
life
unto us."
into our souls,
By
believingly
Sacrament, we form between
ourselves a nexus comparable to
woman who
laid hold of Christ's
of which conveyed " virtue " out
Lambert ^ speaks scornfully of

Calvin being "tempted" to this view, and classes
of
Him.
Mr.
J.
C.
Institutes^ bk. iv. chap. xvii.
The Sacraments in the Neio Testamejit.
177
amongst " dreams and speculations."
But
this view
Mr. Lambert
is
wrong
in
imagining that such a
view necessitates either an essential differentiation of
subsequent Suppers from the First, or a miraculous

glorification of Christ's
We
would reply to
some
Body
in the
though not an
difference,
must be
essential difference,
between the First and later Suppers

respect
Upper Room.
this writer, that there
and that
in
of the idea of virtue going out from the
Body of Christ, a measure of virtue from Christ's

Body or Person did go out to the disciples in the
Upper Room.
No
doctrinal treatment of the Eucharist would be
complete without a clear reference to the extent of

its sacrificial character.
Mass
The Romish
theory of the
propitiatory sacrifice has been so
as a real
often and so convincingly refuted, that
it
might seem
much about it at this time

age begets its own temptations
gratuitous to trouble
day.
be
But every
lured
back
towards
so
seductive
of
to
heresy.
Amongst the dangers in our day are these. The

human soul longs for something expiatory in
and when modern preaching, owing to
religion
;
speculative
and
critical diificulties, gives little place
to the idea of atonement, the mysterious Sacrifice of
the Altar seems to supply a defect.
open-minded way of interpreting
If our
more
Holy Scripture
THE LORD'S SUPPER
178
brings its undoubted advantages, one of its perils is

a certain readiness to accept such developments oi
religious
commend
ideas as
from the express sanction of the
predilections apart
scriptural letter.
themselves to personal
Theology herself
to consider any idea
upon
own
its
is
very willing
merits.
Professor
Paterson rightly holds in respect of the Sacrifice of

the Cross, that there is " a commission to theology
not to regard
bound by the New Testament

Atonement, but to reown thought the nature and the
itself
data for a theory of the
by
interpret
mode
its
of efficacy of the sacrifice of Christ.'"
"^
Re-
interpretations of the Eucharist should be equally
welcome,
in
to
mean
proportion
current
Certain
to
their
reinterpretations,
seem
Romish view of the
a relapse towards the
sacrificial
truthfulness.
however,
value of the Sacrament.
In what sense
may our
Rite be called a sacrifice
In the etymological sense, the Latin sacrificium has

a very wide signification.
Anything made sacred by
being offered or dedicated to
God, or by being
reserved for religious uses, might be called a sacrifice.
Augustine gives the name generally to " every act

which
is
performed by us with the purpose of joining
us to God."
More
strictly,
it
"in which a material oblation

'
Art.
on "
Sacrifice " in Hastings'
is
is
a religious act,
presented to the
Dictionary of the Bible,
179
Deity, and consumed in His service, and which has

as its object to secure
through communion with a
Divine Being the boon of His favour."
more generic
or
looser
clearly be called a sacrifice,
more
the
sense
In the
but not in the
may
stricter or
specific sense.
We
have seen that a great many outward and
inward acts go to make up the

called the Lord's Supper,
is
"^
Eucharist
gi-eat sacred action
and every one of these
acts
of the nature of those " spiritual sacrifices accept-
able to
God by
Jesus Christ."^
In
common
the prophetic view of Old Testament
may
we
sacrifice,
consider our Rite "as a vehicle for the ex-
pression of the sentiments,
the spirit of the
especially so
is
and
If all
for the revelation of
who
of those
life,
sought God."^
sincerely served or
prayer be thus
that prayer which
is
sacrificial,
offered in the
Praise
peculiarly holy circumstances of the Supper.
sung to
God
is
writer to the
expressly called a sacrifice
Hebrews, in a
by the
which would
peissage
ever seem to refer directly to the Eucharist
Him
therefore
let
continually, that
us offer
"
By
the sacrifice of praise
the fruit of our lips giving
is,
thanks to His name."

^
with
The element
Prof. Paterson, art. on "Sacrifice"
in
of thanksgiving,
Hastings' Dictionary
of the Bible.
2 I
Pet.
ii.
S-
Paterson, ut supra.
Heb.
xiii.
15.
THE LORD'S SUPPER
180
whether
in
praise,
prayer,
'^
is
service,
or
gifts,
especially described in Scripture as being sacrificial
and the Eucharist
is
behind the service of worship

Paul as a
the same
sacrifice, at
own martyrdom
his
as a
is
if I
your
united with and
faith."
Nor
is
and
service of
this the only passage in
as
offered
which
Christian
Christians are to present their bodies " a
sacrifices.
living sacrifice,"
is
"Yea,
service.
sacrifice
he speaks of persons being
St.
he speaks of
time as
sacrifice
be offered upon the
faith
spoken of by
added to the Philippian faith and
and
The
Thanksgiving.
the
'
and the conversion of the Gentiles

Now, while
" the offering up of the Gentiles." *
the
more
real
sacrifice
of
persons
in
consists
character and conduct, yet Christians present their
persons to
God
as they approach the Lord's Table.
That aspect of
is
sacrifice in
which a material
prominent finds some place in the
Every material thing necessary to
and devoted to that sacred purpose,

sacrifice to
is
God.
At
its
is
gift
Eucharist.
celebration,
an offering or
every fresh celebration there
a fresh offering of the creature elements of bread
and wine to be set apart for holy use. The material

value of the Elements may be small, since the Loveand profuse
feast
gifts
in
kind to the poor have
'
Ps. cvii. 22, cxvi. 17, etc.
^ Phil.
'
Rom.
"
xii.
I.
Rom.
ii.
17.
xv. l6.
181
been so largely abolished; yet the offering of the
Elements
is
not nugatory in so far as expression
given to the truth that the earth
Nor
the fulness thereof.
to be forgotten that
But the most
item.
costly
of the
material oblations consists in the money-gifts

at
Communion.
scribed in the
Such
is
the Lord's and
Communion may prove a
the entire expense of a

considerable
it
is
is
gifts
made
in themselves are de-
New Testament
The
as sacrifices.
Philippian gifts to Paul are called " an odour of a
sweet smell, a sacrifice acceptable, well-pleasing to
The Apostle
God." ^
not afraid to invest such a
is
with the same imagery as that with which

he describes the sacrifice of the Cross, " as Christ
sacrifice
also
hath loved
and
offering
us,
savour."
smelling
and given Himself
sacrifice
2
It
to
is
God
also
for
for
us an
sweet-
connection
in
probably Eucharistic reference ^ that the

writer to the Hebrews adds, " and to do good and
with a
communicate forget not

is
well pleased."
It
is
for with such sacrifices
God
not only ancient tradition,
but a right and ever-present instinct that moves

Christians to make their offerings more than
ordinarily generous on those occasions
partake of the Communion.
With
Phil. iv. i8.
"
Heb.
xiii.
15.
Eph.
Heb.
when they
regard to
v. 2.
xiii.
16.
all
THE LORD'S SUPPER
182
such acts of worship and offering there
is,
express scriptural sanction for speaking of
them
as
Needless to say, however, they are on a
sacrifices.
plane
then,
altogether
and
inferior,
category
in
altogether different from the one and only Sacrifice
of the world's Redeemer.
There
again,
are,
which Protestant
Eucharist a
Calvary.
say
It
is
" in
that
association
is
loose
certain
associated
sacrificial rites
make the
to
the same genus as that of
Cave to
to our purpose for
little
Supper may be called a

deliberately
attempt
writers
sacrifice of
Lord's
the
sense
sacrifice,
inasmuch as
by
founder
its
of the Old Testament."
it
with
"^
was
the
For the
one of the sharpest possible contrast.
Others have said that the Old Testament
were sacraments, and that

could be called
if
specifies
sacrifices
those older sacraments
sacrifices, so also
Scott
Sacrament.
in
senses
derivative
certain
may
the Christian
the sacramental notes
of the ancient sacrifices, which were signs of spiritual

realities.
Manning
an Anglican sermon calls the

" sacraments looking forward to
and the Eucharist " a sacrifice looking
sacrifices of
the
the Cross,"
backward
in
Law
to the Cross."
'
And
Sadler
remarks that
Scriptural Doctrine of Sacrifice.
Prophecy and Fulfilment.
Sacrifice
'
Sermons,
vol. iv.,
'
The One
Offering, p. 75.
its
" The Only
Sacrifice."
183
"
it was simply the memorial character of these [Old

Testament] acts of worship which constituted them
and that therefore the memorial character

is no objection, but rather an
sacrifices";
additional reason for calling
way of hkeuing the
Jewish
round
it,
sacrifice,
was in
it
But
sacrifice.
old and the
new
is
this
fallacious.
however many ideas might gather
itself
not viewed as a mere
a substantial
siffn
it
In this kind of comparison
it
sacrifice.
It
was
was the actual thing:

is
not the Eucharist
that should be put forward as a counterpart of the
Jewish
but the bloody oblation of the Cross
sacrifice,
itself.
There
more correspondence with
is
Moberly's^ conception that the

has a
sacrificial character,
life
and that
reality in Dr.
of the Church
in the
she makes an ostensible offering of her
must
Christian
to
sacrifice
also,
since
die
God
with
Christ.
Sacrament
the Church must be a
"The Church
in
identifies
with the Death of Christ."
itself
its
acts
this conception, however,
ductions must be made.
than
it is,
'
was
sacrifice
Body must resemble the Head.
the
even though
The
life.
Christ
it
were
of Eucharistic worship
From
two most important deFirst,
many
the Church's
times more
life,
sacrificial
can never attain to the unique category
Quoted by Sanday and reproduced by Gore.
THE LORD'S SUPPER
184
of Christ's Sacrifice.
the
life
And, secondly, suppose that
of the Church did deserve to be credited
efficacy, it would be the daily

members rather than the ceremonial act
which would constitute the real sacrifice. For it is
with so sublime an
life
of the
much more
of a crucifixion to live the
of service
life
Our
than to participate in the Lord's Supper.

criticism,
however, of this view leaves room for the
admission of this measure of truth in
it,
that the act of self-surrender to Christ

true
Communion may be the
the spring, of actualised
namely,
made
spring, nay,
in a
must be
self-sacrifice.
More than usual interest has recently been shown

connection between the Eucharist and the
in the
Heavenly Intercession of
offers
Jesus.i
a sacrifice in Heaven
earthly counterpart
and thereby
character.
Christ,
becomes imbued with a
it
this.
which Christ presents His earthly
named
This certainly
in the Epistle to the
with our Lord's heavenly

this sacrifice
to the
had been
Is
is
an
of obedi-
the only sacrifice
Hebrews
High
sacrificial
the sacrifice
sacrifice
is
in connection
Priesthood.
And
so thoroughly performed prior
entry into Heaven, and such a

had been put to it, that the idea of
Saviour's
definitive period
urged,
of His high-priestly activity,
Let us look into
ence unto death
it is
the Eucharist
Gore, Milligan,
etc.
185
a never-ending immolation (not to mention a

peated immolation)
is
which Christ now
He
that
relates
offers
and
His
the Sacrifice of Calvary
as
sympathetic
High
is
Priest
Sacrifice to each succession of souls,
to each crisis of the individual
making that
strictly to continue
life.
won by
into operation the powers
fore, Christ's Intercession is
neither
re-
only sense in
presents, so to speak, its efficacy, pleads
virtue,
its
The
excluded.^
Now,
sacrifice
sacrifice.
not properly
and
to put
If,
is
not
there-
sacrificial,
the earthly counterpart, the Eucharist,
is
There
sacrificial.
thus only a secondary kind of

^ that " the Eucharist is
is
truth in Sadler's statement
Sacrifice,
inasmuch as
the means of presenting,
it is
and enabling us to partake

of the Cross.
Christ
is
"Lamb
While
present, as
it is
He
of,
the
One Mactation
true that in the Supper

also is in
Heaven, as the
as it }iad been slain," the pluperfect tense
reminds that the slaying and the
sacrifice are for
ever past.
But
it is
activity
ficing
High
'
'
"
further contended that in His heavenly
on man's behalf Christ
Himself.
"The
is
offering
at present sacriof our Heavenly
Priest," writes Dr. Milligan,' " includes in it

' The One Offering,
Quoted by Paterson
Hastings' Dictimary of the Bible.
Heb. vii. 27.

Heavenly Priesthood,
Sacrifice " in
p. 266.
p. 73.
in art.
on
THE LORD'S SUPPER
186
present and eternal offering of His life in Heaven.

But the duty of the Church is to repeat and represent the life of her Head in another and a higher
world; and in the Eucharist she appropriates and

reproduces the priestly offering of
As our
lives.
Him
in
whom
she
Lord's offering of Himself never ends
nor can end, so in that offering His people, organically united to
and must
offer
Him, one with Him, must be offered,

themselves and this they do in the
;
and touching symbols of the Eucharist."
expressive
What justification
is
Although there
there for this view
is
little
.?
scriptural
warrant for
representing Christ as offering His heavenly
life
for
must be admitted that the idea of His
sacrifice, it
Intercession suggests something sacrificial.
the Intercession consists

in Scripture,
nowhere
is
In what
clearly explained
and we must be chary of anthropo-
morphic conjecture.
But can we think of sym-
pathetic helpful love, of timely succour, of " tender

love,
care,
deliverance,
and
from something
in
desires
sacrificial
the same sense the
also
for
the
sacrificial.
To
sacrifice of Christ in
.''
life
supply,
Perhaps not.
of
God
Owen on "
Only,
the Father
speak, therefore,
of the
is
self-
His state of exaltation, however
pardonable as a poetic expression,

'
welfare,
and salvation of the Church,"^ apart
is
not quite
Christ's Intercession," Epistle to
satis-
Hebrews.
For, besides disturbing the balance of faith
factory.
by
187
transferring the centre of interest from Christ's
finished historic
work to His
Heaven,
activity in
it
less fully
understood
tends to dim the glory of His
Exaltation, as though the shadow of the Cross
darkened His
Christ's
mediatory
True
path.
celestial
life in
Heaven
introduction of the appellation "
how not
altogether happy.
is
as it
life
for us, the
some-
sacrifice," is
And
even
still
that
is
if
were
it
from some points of view appropriate, the Eucharist

cannot under this head be called
it
At
sacrificial.
best
could only be a means of grace in dependence
upon
Christ's
permissible
it
heavenly mediation.
And
may be
read into the
for faith
Sacrament certain truths not

the absence
to
however
specified in Scripture,
of scriptural encouragement for Dr.
MilHsan's view must be held to be unfavourable

importance.
Such a possible view
to
its
by
the intense light which streams
is
eclipsed
down upon the
Supper from the Cross of Calvary.
Our views upon the
sacrificial
aspects
of
the
Eucharist must necessarily determine our conceptions
of Christian
priesthood.
In so far
made "a kingdom
God, and
so far as the Christian
in
prayer, praise, charity,

*
and
Rev.
as
all
of priests "^ unto
Christians are
sacrifices
of
self-consecration find a
iv. 10.
THE LORD'S SUPPER
188
sphere of exercise in the Lord's Supper, the Sacra-
may be
ment
called
If
function.
priestly
Christians are at any time
"an holy
priesthood,"
they are specially in that character while engaged
Communion
in the full
it is
And
New Testament
of the Lord's Table.
very remarkable that the only
instance in which the technical term Ufiic

to
men
is
that in Rev.
of Christians
10, where
iv.
Being thus
general.
in
used, the term cannot be
meant
applied
is
is
it
used
unofficially
as carrying into
the new priesthood the particular idea of slaying

a victim
for
privilege of
It
sacrifice.
approach to
is
God
rather
the
priestly
that
now
said to
is
belong to the whole society or kingdom of believers

in
"The
Christ.
only priests under the
designated as such in the
the
saints,
hood."
The
members
of
New
the
gospel,
Testament, are the

Christian
brother-
absence of any scriptural application of the
sacerdotal
title
to
Apostles or others,
remarkable
is
ministers,
whether
indeed significant.
Equally
Christian
is
the obscurity of the celebrant in
New Testament
references
to the
Supper.
all
It
is
also notable that while an express commission to
baptize was given
by the Lord, no persons are
recorded to have received any

'
I^Pet.
ii.
5.
Lightfoot,
official
commission
Commentary on Philippians.
And
to administer the Supper.

forget that
guidance of His Spirit,
between
common
Church was
by Christ to be determined under the
largely left
cleavage
we do not
while
of His
the organisation
189
the
worshippers
is
still
in
all
sacerdotal
religions
the
and
the
caste
so radical, that,
had Christ
contemplated a sacerdotal order in His religion,
He
would almost certainly have given some indubitable

lead in that direction.
Nor
is
this
desideratum for
the sacerdotalist supplied by any of the Apostles.
How
conspicuous
the absence of any sacerdotal
is
reference in the catalogue of orders of ministration
given by
St.
Paul in the fourth chapter of Ephesians.
The only word having any

in this connection
but
word
this
and
from being
far
is
tinge of sacerdotal colour
yêiTovpyiTv
is
be of any consequence here.
its correlatives
enough to
specific
In the
New Testament
references to the breaking of bread, it
is
rather the
company as a whole than the leader of the worship

This corporate character of the
that breaks bread.

function
priestly
brought out
is
in
the
Coptic
"where the people generally by their

responses are clearly shown to take a part and
Liturgy,
share in the consecration prayer."
But,
1
it
may be
A. C. Headlam
Sacrifice.
said,
in the
"it matters not a straw
Oxford Discussion on Priesthood and
THE LORD'S SUPPER
190
name of priests was given," ^ provided

it can be shown that the work devolving on the
Our concern
Christian minister is really sacerdotal.
whethei- the
with the sacerdotal claim
limited to
is
connec-
its
and that Rite having

been shown to be no verum ac proprium scwrlficium,
we shall proceed no further along this line than to
tion with the Lord's
refer
Supper
to a view which has recently excited some
interest,
namely, that contained in Dr. Moberly's
What
Mediatorial Priesthood.
an idea of
sacrifice purified
and transcending
its
heavens
pattern
invested
Christianity
as
in
from the
described as a
as
he contends for
all
with
an institution
laid
up
none
but
fulfilled
as
in all
in
much
in
He
the death of Christ
fact that
.
the
heavenly
Judaism, nay, far more.
sacrifice.
is
grosser elements,
of sacrifice
may be
which
attributes,
from
sacrifice
and
forms,
starts
is
And it is one of his points
that the conception of sacrifice in the case of Christ

is
not to be too closely identified with His death
the death
ditions,
is
an element in
it
under the given con-
but not the whole or even the greatest part
it.
The offering of Himself to the Father by our
Lord Jesus Christ was an act of sacrifice.
But
what Christ does, that the Church which is the body
of Christ also does. And what the Church does, that
of
'
Sadler,
Church Doctrine Bible Truth.
who
the ministry
Now
are
its
executive organs also do.
the Church through the Eucharist unites
with the Sacrifice of Christ.
Covenant has
That system
old.
is
itself
New
Therefore the
system as well as the
sacrificial
its
191
connected not only with the
act of Christ, but with the sacrificial activity of the
whole society;
special
and within the
Church does
in the Eucharist, it does
ordained ministry as
That there
its
of the
But
priestly
of the minister, as
function
His simple believers below.
Dr.
that the ceremonial

derived character
His people.
Sacrifice,
act
of the
Moberly admits
minister
is
And,
seeing that
which
and by
one
Moberly's
either
to
commonly
of a
he might have said that the
its
it
it
reflects
is
of
only by the
Divine
the
function as an organ of the
general Body, that the Christian priesthood

official
and
Priest above,
twofold, namely, from Christ and from
gleams
distant
through an
tends to an exaggera-
it
High
is
its
organs.
distinguished from the great
derivation
finds
\Vhat the
truth in the late Professoi-'s view
is
seems obvious enough.

tion
society
the priesthood.
expression in
at
view
all,
does
is
an
we may conclude that Dr.

not
New Testament
sufficiently
language,
correspond
or
to
the
understood idea of sacrifice, to warrant
us in giving greater currency to the description of
192
THE LORD'S SUPPER
the Christian ministry as a sacrificing priesthood.
While that holy ministry is a God-given thing by

no means adequately prized, Christianity does not
require any official priesthood such as
human
nature
in its cruder religious endeavour has always been

so prone to create.
CHAPTER
XII
LITURGIES OF THE SACRAMENT
WITHOUT
entering minutely upon the pro-
vince of liturgies,
to review the
main
we
shall find it useful
features of sacramental ritual in
the more important periods and
of the
sections
Church.
Beginning with the infant Church, we find that

although the
New Testament nowhere
with a complete mbric of the Supper,
supplies us
it is
possible
to construct from various references a pretty full
order of
The
Communion
as practised under the Apostles.
found in
essential features are at once to be
the First Supper of the Lord.
We
may
pass over
the preliminary preparations, which consisted of the
procuring of a room " furnished and prepared " with
the material requisites for the Feast.

of the old
The
order
Passover having been followed up to
the point of transition from the old to the new,
was probably just after the

Paschal
Lamb had
13
last
portion
of
it
the
been eaten, and the third cup
THE LORD'S SUPPER
194
This bread was
drunk, that the Lord took bread.
probably the piece of unleavened cake allowed as

dessert.
The
first
ritual
act,
therefore,
was
this
taking of bread to be set apart for the special
The
use.
fact
of
being unleavened was one
its
of purely Old Testament significance.
The
sub-
sequent use of unleavened bread in the Christian
may be defended on
Rite
the double score of a
to preserve a link with the older Passover,
desire
and to employ the very same kind of bread as that

which the Lord took.
may be
But, on the other hand,
it
replied that a distinction from rather than a
continuity with the older ceremony
of our Sacrament,
characteristic
is
and that the substitution of
leavened bread better
expresses
the
idea
of the
Supper as nutriment, besides introducing a sense

of that ease the absence of which was a feature of
the hasty exodus from Egypt.
The Lord's next
What
Did
God
it
act was to give thanks or to bless.
was the precise tenor of this prayer of Jesus

consist entirely of
an expression of thanks to
for mercies, general or particular
Did
it
con-
tain the different species of prayer represented in
what
is
now the
recognised type of a great Eucharistic
prayer of Consecration
We are
tempted to regret
that we have no such report of this prayer of Christ
such as that of the prayer recorded in John
xvii.
LITURGIES OF SACRAMENT
The
195
absence of such a report entitles the Christian
Church to much freedom
The
Eucharistic prayers.
the word
bless leads
the framing of
in
its
occurrence, however, of
one to suppose that besides the
rendering of thanks, there was something of the
God
nature of petition to
He
that
would make
the thing referred to beneficial in accordance with

the purpose contemplated.
The next
act,
the breaking of the bread,
is
point which ought never to be omitted, not even
where
in
it
is
a custom to have the bread prepared
words of Christ after His prayer

but that
command cannot be
assertion,
" This
" which
is
The
the shape of a quantitj' of cubes.
is
My
first
" Take, eat "
dissociated from the
body."
St.
given for you," and
is
are,
St.
Luke's addition,
Paul's, "
which
broken for you," are doubtful readings, although
their beautiful fitness
may make
us loath to omit
them.
Some
ment of
all
consider that the prayer

consecration, while the
is
the stress upon the assertion.
reasonable to look upon
the
the chief instru-
Roman
It
whole
school lays
seems most
sacramental
action as constituting the real consecration.
while uttering the words quoted that
them
and
stration.
this giving
The
may be termed
injunction, " This
do
in
It
was
He gave
to
the admini-
remembrance
196
THE LORD'S SUPPER
of Me,"
is
Paul and
given in reference to the bread, by St.
Luke.
St.
The next
act
the taking of the cup, for which
is
Matthew and St. Mark,

Although St. Luke
there was, according to St.
a second thanksgiving prayer.
makes no mention of
to
it
in his phrase
assertion, " This cup
blood," or
"This
is
this,
perhaps
"the cup
is
the
My
Paul refers
St.
New Testament
New
blood of the
ment," has in Luke the addition, "which

for you,"
and
in
and
in
Mark, " which
Matthew, " which
the remission of sins."
St.
is
My
in
Testais
shed
shed for many,''
shed
is
The
of blessing."
for
many
for
Paul alone makes the
further addition, " This do ye as oft as ye drink

in
remembrance of Me."
St.
Matthew
about the cup being the blood of the
assertion
covenant with the command, " Drink ye all of

while St. Mark informs us that " they all drank of
Christ's
it
prefaces the
it,"
it."
prophecy about eating and drinking in the
Kingdom
of
God ought
perhaps to be counted part
of the Institutional words.
Lord unfolded
The
truths which the
to the disciples as they sat
at the
Table give abundant precedent for the sermon in
Communion.
His
concluding
intercessory
prayer
both reminds of the place which the thought of His

heavenly Intercession should occupy in our service,
and
also
sets
us
the example of interceding for
others at the Table.
At
the same time
197
it justifies
our making the intercession after rather than before

the administration.
What
had
place
ing of praise in the First Supper
the sing-
Psalms from
.''
the Hallel would be sung in the coursd of the Old
and
Passover,
it
possible that
is
more than one of
the Psalms of the latter part of the Hallel were
sung at some stage or stages of the
New
Passover.
The singing of at least one hymn ere they left the

Upper Room is recorded by Matthew. This hymn
was
almost
certainly
one or several of
The reading
cxv.-cxviii., or cxx.-cxxvii.
Scriptures
is
If Christ's eating
His
and drinking with His
resurrection
occasionally Eucharistic,
followed
Holy
Communion
the Upper Room.
the only typical part of a
Service unrepresented in
during
Psalms
of the
on
life
the
disciples
earth
was
what course of action was
It were impossible to say
more
in answer
to such a question than that certain essentials of the

First Supper would be repeated.
After the Lord's Ascension, frequency of celebration

is
the
first
thing to strike
us.
The bread would now
be the leavened or ordinary bread found in believers'

houses.
The
celebrant would be an Apostle, or, in
the absence of an Apostle, some
member
company esteemed
A feature of the
for age or piety.
celebration recorded in Acts xx.
is
of the
the length of St.
THE LORD'S SUPPER
198
Paul's sermon,
least the
and the probability that at
major part of the sermon followed the participation.

If (as seems likely) the central act in the religious
assemblies
the
of
then we
liturgical
information
from
the
some interesting
gleam
can
was
Christians
earliest
Eucharist,
Cor.
The
xiv.
mention of " blessing with the spirit " and " giving
of
thanks" seems to
Eucharistical
the
to
refer
We
invocation and thanksgiving.
gather that the
liturgy was far from being fixed, since there was so
much room
for the exercise of individual gifts, such
as tongues, prophesyings,
prayer
ecstatic sing-
would seem that the company joined
It
ing.
great "
and perhaps
Amen "
the
at
of the
close
valuable practice, since
it
in
Eucharistic
associates the
people with the minister in the act of consecration.

St.
Paul's
directions
about prayers in
Tim.
i.
probably apply to the prayers of the Lord's Supper,
and
his instructions
Lord's
gifts
Day
made
about laying by in store on the
similarly refer to the offering of
at
the Supper.
Is
Lord's Prayer would be omitted
form in which certain

e.g.,
" Great
the
impression that
familiar.
"^
is
money
likely that
it
the
The memorable
articles of the
Creed were
cast,
the mystery of godliness, etc.," leaves

recitals
of
the
In the matter of praise, we

'
Tim.
iii.
i6.
Creed were
may
observe
the
"
of Christian psalmody.
rise
When
ye come
together, every one of you hath a psalm,"
And
doctrine, or such-like.
upon the
Paul's
St.
199
or a
insistence
necessity of singing with the understand-
together with the reference to teaching and
ing,
admonishing one another in psalms and hymns and

spiritual songs,
utterances
of
What
Christian hymns.
hymns
of such
the occurrence of fresh
points to
Christian
inspiration,
that
are found in the later
New
Testa-
The
ment,^ as well as half-stereotyped doxologies.
repeated
about
directions
to
is,
appear to be fragments
one
saluting
another
with the holy kiss of charity,^ together with the

occurrence in very
may
peace,
"
ceremonies
the
in
many
early
of the kiss of
liturgies
indicate that the kiss formed an item
lights,"
of
the
The
Supper.
lights,
which were used at Troas, were
probably not ceremonial, but merely illuminative,
although the allusion to their numerousness
have
to
do
with
the
festal
character
of
may
the
Supper.
It
is
a question whether in the time of the Apostles
anything of the nature of a liturgy was written
down.
Dr.
Neale,
perhaps on slender grounds,
judges that certain passages

Cor. xiv. 26.
'
Rom.
xvi. 16, etc.
Eph. v.
Acts xx.
common
14, etc.
8,
to St.
Tim.
i.
Paul
17, etc.
THE LORD'S SUPPER
200
and to the Clementine Liturgy are rather quoted
by the Apostle from the liturgy than vice versa.

However that may be, and whether or not there
was any written order of
service, there
was at
least
an understanding of what would be necessary to

" Let all things
a proper observance of the Rite.
be done unto edifying," and " Let all things be
done decently and
in order," are the firm injunctions
of the Apostle.
Liturgical aspects
of the Eucharist
may be found
Apostolic age
in
the sub-
the Didache and
in
other early documents referred to in Chapter III. of
We
this volume.
pass meanwhile to the category of
liturgies properly so called.
The
exact date of the great primitive liturgies
lost in the mist of antiquity.
liturgies that claim

all
the truth
It
our attention
is
is
the Eastern
first.
In them
connected with the Eucharist
is,
in
Dr. Gore's view, more strikingly and richly reprepresented

liturgy
than
may be
anywhere
else.
The
Oriental
divided into two parts, the Pro-
Anaphoral and the Anaphoral, the former extending

to the
end.
Sursum Corda and the
Our
description
of
main
to the service mostly used in
latter thence to the
features will apply
the present day by
the Greek Church, namely, that entitled the Divine
Liturgy of
St.
Chrysostom.
After
introductory
201
prayers for the divine peace, readings from
and antiphons by the
Scripture,
Eucharistic action
begun by the
is
The deacon then
the corporal.
of the catechumens.
and
Prothesis
hymn, the
(a
veiled paten
is
and
called the
chalice
priest
and deacon
antechamber) to
sacred
procure the bread and wine.

these elements
priest unfolding
orders the expulsion
After prayers for purification
after the cherubic
go to the
Holy
choir, the properly
Their return with
Great Entrance.
The
having been placed upon
the Table, sundry prayers being said, they are kissed
by the
priest
and the deacon
cries,
"
The
doors
the doors " to secure the ceremony against profane

!
gazers.
The people now
say the Creed, after which
the holy gifts, having been fanned by the deacon,

are
unveiled by
more
giving,
the
the priest.
Here we reach the
essential parts of the service
embodying a
offering
sacrifice";
of
the great Thanks-
recital of the Institutional
the
" reasonable
the Epiklesis, that
and
words
unbloody
God would "send
down Thy Holy Ghost upon us and on these proposed gifts, and make this bread the precious Body
of
Thy
Christ," "
and that which
is
in this
precious Blood of thy Christ," so that they

to those that
participate, for
forgiveness of sins,
fulfilment of the
purification
cup the
may be
of soul,
communion of the Holy Ghost,
kingdom of heaven, boldness
to-
THE LORD'S SUPPER
202
wards Thee, and not to judgment or to condemna-
This " reasonable service "
tion.
of the
of the departed
Dyptichs
the
departed,
on behalf
offered
is
being read by the deacon, and on behalf of
and conditions of the
Prayer
living.
is
all sorts
made
for the
interchange between heaven and earth, in that the
may be
venerable gifts
and heavenly and

Secret and
altai',
by the
Holy things
persons," a reponse being sung
bread
who
is
"The Lamb
He
sunder;
in
sanctifying
the
in
by the
for holy
The
choir.
then divided into four parts by the priest,
says,
tributed
down
Then, elevating
priest.
the holy bread, he exclaims, "
sent
prayers beseeching
articulate
sanctification are said
and the divine
Holy Ghost be
grace and gifts of the

return.
unto God's holy
received
spiritual
that
ever
the
is
eaten
God
broken
and
is
of
the I.H.C., and puts
it
the
broken and
and
not
dis-
divided
never consumed, but
communicants."
upper portion
fulness of the
of
Next
bread,
he
takes
inscribed
with
into the cup, saying, "
cup, of faith, of the
The
Holy Ghost."
warm water with the words, "Blessed

fervour of Thy Saints, always, now and ever,
Blessing the
is
the
to ages of ages,"
saying thrice,
Holy Ghost."
ing spoken as
he pours a sufficiency into the cup,
The fervour of faith, full of the

The priest now communicates, havfollows " The blessed and most holy
"
203
Body of our Lord and God and Saviour Jesus
Christ
is
of
communicated to me, N.,
my
and
and
sins,
the remission
priest, for
for everlasting
Lord, the communion of
Thy
Lord,
I believe,
life.
confess of thy mystic Supper to-day.
Let not,
holy mysteries be
my judgment and condemnation, but to the healing

of my soul and body." The deacon communicates
to
in
Then the
the Bread.
chalice
saying,
both
in
'
hands
the holy
takes
priest
and
drinks
three
N., priest, partake of the pure
I,
times,
and holy
Blood of our Lord and God and Saviour Jesus

Christ, for the remission of
my
sins
And, wiping the cup and
life."
his
and
for eternal
own
lips
with
the covering, he adds, " Behold, this hath touched
and
lips,
purge
my
shall
take away
my
transgressions,
my
and
The deacon communicates in the

doors of the Bema having been opened,
sins."
cup, and the
he shows the chalice to the people, saying, " Approach

with the fear of God, faith, and love."
who
Then those
are to communicate draw near, and hold their
arms crossed upon their
breast,
while the priest
distributes the mysteries to each, saying, "
servant of
holy
God
is
Now
the
made partaker of the pure and
Body and Blood
of our
Lord and God and

sins, and
Saviour Jesus Christ, for the remission of

life
the
everlasting."
Holy Things,
After sundry prayers, removal of

distribution
of the
Antidoron
THE LORD'S SUPPER
204
or unused
makes
bread, and disrobings, the priest
the dismission.
Passing to the Western liturgies, the

sentative which
Roman
we
select
first
repre-
the Petrine or present
Without dwelling upon the opening
Mass.
part, containing Ps.

Introits,
is
xlii.,
the Confiteor, Absolution,
Kyrie Eleison, Gloria in Excelsis^ Collect,
Epistle, Gospel,
and Creed, we may note the course
of the principal part, which begins with the Offertory.
At
the beginning of the Mass the priest has placed
on the altar a chalice with a

covered with a
silk
paten, both
silver
which he now takes
veil,
off,
preparatory to offering the Bread, and the chalice
he
(which
mixes
Christians living
and people are
with
water)
also
Fratres
all
The
" Brethren, pray that
my
joint
the Orate
reflected in
is
faithful
hearts of priest
in prayer.
offered
priesthood of the people
for
The
and dead.
sacrifice
and yours
may be acceptable to God the Father Almighty."

The altar bell is presently rung to announce the
Preface,
which consists
Thanksgiving,
second
bell.
The Canon
the priest kissing the
altar
is
accompanied
of the Mass
united with the invisible

third or warning bell
Sursum Corda, a
of the
and a Sanctus
to
High
rung.
by a
begun by
is
show that he
Priest
The
is
and the
Consecration
takes place by the elevation of the Bread, with the
utterance of the words, " This
is
My
Body," and by
the elevation of the wine, with the utterance of the
My
"This
words,
Blood," the
Consecration bell
being rung three times in respect of each Element.
After prayers for admittance into the company of

the saints, the Lord's Prayer, and a supplicatory
mention of the Virgin, the
priest,
breaking the
and the
Agnus Dei is sung or said, after which the priest's
Communion is made. Should the people communi-
Host, puts a part of
it
into the
chalice,
cate (which they usually do only at early Mass, since
they are supposed to receive fasting), they go up to

the altar
rails
Communion
absolves
when the
bell rings just before the
of the priest, who, having communicated,
the people.
Then, taking the Ciborium
(or cup containing the Host), he holds
people,
saying,
"Behold
the
Lamb
it
of
up to the
God who
The
taketh away the sins of the world."
prayer
"Domine, non sum dignus," etc., is repeated three

times by the priest, the people striking their breasts
after which the priest goes down the
each time
;
altar steps
and
places the wafer
each communicant,
saying,
"May
on the tongue of
Body of our
the
Lord
Jesus Christ preserve thy soul to
ine.
Amen."
After
ablutions,
brief
supplications (in which the prayers
Joseph are requested), the
life everlast-
of
thanks and
Mary and
priest says at the altar
THE LORD'S SUPPER
206
"
to
Holy
Thee
Trinity, let
what
have done be pleasing
and grant that the
sacrifice
which
I,
though
unworthy, have offered up in the sight of Thy Majesty
may be accepted by Thee and through Thy mercy

may I and all for whom it has been offered receive
;
forgiveness of our sins, through Christ our Lord."
Kissing the altar, and turning to the people, he

blesses
them
in the
name
of the Trinity.
dead the blessing
for the
In Masses
not given, since the
is
Church does not claim the same power over the

dead as over the
The Mass
living.
with a reading from the
Gospel, and the clerk's exclamation, "
Remove from the Mass the

and the prayers
for the dead,
is
chapter of
first
Deo
concluded
St.
John's
Gratias."
prayers to the saints
and correct the theory
of sacrifice, and there remains little for a Protest-
ant to object
to, so far
as
doctrine
is
and
Mariolatry,
Transubstantiation,
concerned.
sacrificing
priesthood are rather to be found in the doctrinal
than
standards
in
the
Roman
Service
of
the
Eucharist.
Protestant orders of service being so numerous,
our descriptions of them must be

ritual,
moreover, being
less
briefer.
Their
elaborate, they can be
brought into smaller compass.

Luther, as we
doctrine
of
might
expect,
Consubstantiation,
both
and
from his
from certain
conservative
as
much
traits
as he
in
his
207
temperament, preserved
could from the
Roman
missal.
In
1526 he published the German Mass, the vernacular

being substituted for the Latin.
book he
closely follows the
In this service-
Roman
order, beginning
with the Confiteor, Introit, Kyrie Eleison, Gloria in
The
Excelsis, etc.
and
of
crucifix,
things
altar was furnished with candles
which were classed amongst a number
Luther
which
called
indifferent.
He
allowed the elevation of the Host, a custom which
continued
at
Wittenberg
till
1543.
Preaching,
however, was restored to a more honourable and
Congregational
indefeasible
place.
encouraged.
The idea
sacrifice
was excluded.
singing
was
of the service as a meritorious
He
announced a very large
liberty to churches in the matter of modifiying the

service
result
service,
in
accordance with
with the
edification,
that there are varieties
of
the Lutheran
some of which, along with Luther's own,
are printed in the
Agende fWr
Christliclie
Gemeinden
des lidherischen Bekentnisses}
Luther's general principle of liturgical reformation

fuisse
may be given in his own words " Non esse

umquam in animo nostro omnem cultum
:
prorsus abolere, sed eum, qui in
usu
additamentis vitiatum, repugnare, et

'
Ndrdlingen, 1853.
est,
nee
dei
pessimis
usum pium
THE LORD'S SUPPER
208
With Jacoby we may sum up
nonstrare."
treatment of the Mass
three
in
stands for the freedom of divine service

to
it
and
He
he objects
being overlaid with wearisome prayer and song

doubtful practices
he leaves certain
Hermann
Reformation.
From
{Die
minister
the
of
discretion
in
Luther's
statements
to the
der
Liturgik
Jacoby).
the KirchenhuchJ'iir die evangelische Kirche
WUrttemberg (IS^S) we take a specimen order.
The
with
begins
minister
somewhat lengthy
address upon the Christian salvation and the value

of the
Sacrament.
Thereafter he
may pronounce
an absolution, followed by a brief prayer for

ance, ending with the "
minister says
assist-
Then the
Unser Vater."
" Listen in faith to the words of
the Institution of the
Holy Supper," and reads from
In handing the Elements to the com" Take and eat

minister says
the
municants,
1 Cor.
xi.
that
is
the
Body
(So do in remembrance of Him.)
for your sins.
and drink
your
sins.
of Jesu Christ, given unto death
that
is
Take
the blood of Jesu Christ shed for
(So do in remembrance
short thanksgiving after
Communion
of Him.) "
is
immediately
followed by the Deuteronomic benediction.
At Geneva
stantially
the liturgy
of the
abolished in favour
arranged by Calvin in 1536.
Mass was sub-
of the simple form
After the ordinary
Sunday
has been performed as far as the
service
sermon, " on the day of

adverts to
if
it
209
Communion
the minister
at the end of his sermon, or indeed,
he sees cause, makes
the sole subject of his
it
sermon, in order to expound to the people what
Lord
our
means
to
ordinance, and in what
The sermon
it."
is
prayers, to which are
teach
and
way
behoves us to receive
it
followed by
signify
by
this
the intercessory
appended a prayer
in reference
to the Sacrament and the Creed, to testify in the
name
of the people that
the Sacrament runs thus

Christ, not
The
"
And
for eternal
sincerity
with sure
may
is
life,
them to
so grant us of
receive this great
Lord Jesus
us as nourish-
Thy
goodness,
blessing with true
of heart and ardent desire, and endued

faith,
enjoy together His
or rather Himself
He
as our
Cross for the forgiveness
of our sins, has also destined
that we
prayer referring to
content with having once offered His
Body and Blood upon the

ment
wish to live and die
all
in the doctrine of Christ.
true
entire, just as
God and man,
of heaven that gives us
is
Body and Blood,
He
Himself, while
truly the holy bread
life.
Fit us then on this
day thus to celebrate the happy remembrance of
Thy
Son."i
The
Institution
is
'
14
then read from 1 Cor.

Abbreviated.
Then
THE LORD'S SUPPER
210
the unworthy
follows a lengthy address, in which
intending communicants
are excommunicated, the
urged to self-examination, the penitent comforted

and encouraged. " Let us believe then," the address
"in these promises which Jesus Christ,
proceeds,
who
own
lips,
namely, that
that we
may
Him
possess
He may
He
is
indeed willing to
own Body and Blood,
us partakers of His
that
hath pronounced with His
infallible truth,
is
live
in
manner
Him. And
entirely in such a
us,
and we
in
although we see only bread and wine, yet

not doubt that
souls all that
signs
He
He
shows us externally by these
and nourish us unto
this view, let us raise
where Jesus Christ
let
us not
He
life
eternal.
is,
in the glory of
for
Him at
and touch with the hand,

wine.
vivified
raised
Then
With
His Father,
our redemption.
He
in
see
with the eye,
order to seek
Him
were enclosed in the bread or
only will our souls be nourished and
with His substance, when they are thus
above
all
terrestrial objects,
and carried
high as heaven, to enter the kingdom of
He
amuse ourselves with these earthly
and corruptible elements which we

there as though
visible
heavenly bread
is
our hearts and minds on high,
and from whence we look
And
let us
accomplishes spiritually in our
in other words, that
to feed
make
in order
dwells.
God
as
where
Let us be contented then to have the
211
bread and wine as signs and evidences, spiritually

seeking the reality where the word of
that we shall find
God
promises
it."
This done, the ministers distribute the bread and
cup to the people, who are warned to come forward

with reverence
Psalms are sung
and
(in
and Beza), or some

is
order.
in
Meanwhile
some
the French version of Marot

suitable passage
of Scripture
read.
After the dispensation there
"We
Thee immortal
offer
is
this
praise
Thanksgiving
and thanks,
heavenly Father, for the great blessing which
Thou
hast conferred upon us, miserable sinners, in bringing

us to partake of
Thy Son
Jesus Christ,
whom Thou
didst suffer to be delivered to death for us, and
now
irapartest to us as the food of everlasting
And
now, in continuance of
Thy
never allow us to became
life.
goodness towards
us,
forgetful of these things,
but grant rather that, carrying them about engraven
on our hearts, we may
profit
and
increase in a faith
may be effectual unto every good work.

Hence, too, may we dedicate the remainder of our
to the advancement of Thy glory and the
life
which
edification
of our neighbours, through
Jesus Christ
Spirit
who in the unity of the Holy

with Thee and reignest for ever.
Thy
liveth
Amen,"
the same
Son,
THE LORD'S SUPPER
212
Calvin's
order
The omission
is
is
thus simple even to baldness.
of a prayer sanctifying the elements
very strange, in consideration of the express scrip-
The
tural precedent for "blessing."

ever, are of
The
is
a very noble
of the French
liturgy
closely
abbreviated
modelled
upon
assist
of
who intend
by
neither to com-
their presence receive the
benediction and retire during the singing of a

or while a " morceau "
The Corinthian
is
An
Calvin.
ending with the
offered immediately after
Paternoster having been
municate nor to
how-
Reformed Churches
that
prayer
intercessory
the sermon, those present
prayers,
cast.
hymn,
being played on the organ.
Institution having
address like Calvin's, but shorter,
been read, an
is
given,
and
is
followed by a prayer of thanks for union with Christ
through the Sacrament, and of self-consecration.
hymn
next sung, that suggested being No. 60,

which begins, " Agneau de Dieu, par tes langiieurs.''''
The
is
pastor then invites an approach to the Table,
and enjoins the company to elevate

high.
Taking
his position
pastor breaks the
which we break
is
bread and
the
their hearts
on
behind the Table, the

says,
communion
"The
of the
bread
Body
of
our Lord Jesus Christ"; then, taking the cup, he

says,
"The cup
of blessing which we bless
is
the
communion of the Blood of our Lord Jesus Christ
which
The
shed for you."
is
over, the pastor
213
participation being
remounts the pulpit and deHvers
a brief exhortation
He
walk worthily.
to
then
a prayer of thanks and of supplication for
offers
grace.
The assembly
Hymn
of
Simeon, after which
my
" Receive,
thereafter stands to sing the
brethren,
the
the pastor says,
benediction
of
the
Lord"; the form used being the Deuteronomic,

concluded
with
"
words,
these
Go
peace,
in
remember the poor; and may the God of peace

be with you and with your families, now and for
!
ever "
footnote
dispensation
its
particular
conserve.
It
communicants
informs
that
us
the
for
Holy Supper each Church has
of the
which
usages,
it
at
is
liberty
to
however, recommended that the
is,
at
sit
tables,
as
first
form of the Holy Supper.
the
pastor makes
prayer,
best
realising
the
After each table,
by the
terminated
benediction.
The English
liturgies
doctrine
have
received
of
this
volume.
part
Communion
fication
of
are
the
largely
earlier
in
their
attention
Their
bearing
in
British
for
offices
transcript
upon
former
the
and
Holy
modi-
In this
missals.
chapter we confine ourselves to the current form,

entitled
The Order
of the Administration of the
Lord's Supper or Holy Communion.
It
is
prefaced
THE LORD'S SUPPER
214
with some important directions not always obeyed

in the present day, the
The
spicuous.
and the Collect

rehearses the
term "Table" being con-
service opens with the Lord's Prayer
for cleansing, after
which the priest
Ten Commandments, each Commandpeople's " Lord, have
ment being followed by the
Then comes a collect for the

and one for the day. The Epistle and
mercy upon
Sovereign,
us, etc."
Gospel arc read, and the Nicene Creed
A sermon
or homily
confessed.
is
Returning to the
de rigeur.
is
Table, the priest reads the sentences of the Offertory,
and the alms being brought to him he places them

on
reverently
the
He
Table.
next
the
places
Elements on the Table, and prays for the whole

of
state
the
Christ's
Church militant here on earth,
occurrence of this Intercession at so early a
point being peculiar.
composition,
The
near.
is
The Exhortation, a
general Confession of Sins
sealed with
is
the Absolution pronounced by the priest,

reads
some comfortable words from
Sursum
who
Scripture.
also
The
Corda, Thanksgiving and Trisagion lead
up to the
pi'ayer of
Humble
of Consecration has for
its
" that we receiving these.
and wine, according to

Christ's
beautiful
followed by an Invitation to draw
Access.
The Prayer
vital points
a petition
Thy ci-eatures of
Thy Son our Saviour
holy institution, in
bread
Jesus
remembrance of His
Death and
Passion,
may be
215
partakers of His most
Body and Blood," and a recital of the Institution. The blessing of the Elements, unexpressed
blessed
in words, is indicated
The
upon them.
prayer.
The
by the
priest laying his
hands
takes place during the
fraction
minister (and any other clergy) having
communicated, he delivers the bread and wine to

each communicant, with the words of delivery
Body
Lord Jesus
of our
for thee, preserve thy

life.
Take and
The
which was given
Christ,
body and
"
soul unto everlasting
eat this in remembrance that Christ
Him
died for thee, and feed on
in
thy heart by
The Blood
faith with thanksgiving.
of our
Lord
Jesus Christ, which was shed for thee, preserve thy
body and soul unto everlasting

in
Drink
life.
this
remembrance that Chrisfs Blood was shed
thee,
and be
When
thankful."
all
have
for
com-
municated, the minister returns to the Table, and

reverently
places
consecrated
upon
elements,
fair linen cloth.
The
it
what remains
covering
service
is
the
of
the
same with a
concluded with the
Lord's Prayer, a prayer for acceptance, or one of
thanks for incorporation in Chrisfs Body, the Gloria

in Excelsis,
and the Benediction.
Seeing that the English Prayer-Book has a controversial interest
out a few of
at the
its significant
moment, we may point

features in that connec-
THE LORD'S SUPPER
216
"Table"
tion.
"Altar."
to
consistently used
is
The
in
preference
verbal consecration
absence of
of the elements, held to be necessary
by the Greek
make
and the Scotch Presbyterian Churches, should
more tolerant of what they

consider to be deficiencies in communions other than
their own.
The single place in which the word
Anglican precisians
"
sacrifice " occurs as
applied to the Eucharist
is
in
one of the concluding prayers, where, however, the

sacrifice is said to consist
and of
of praise and thanksgiving,
ourselves, our souls
and bodies.
In his recent work. Dr. Gore devotes a chapter to

" Our present Comminiion Service."
him
We agree with
in his criticisms to the effect that the prayer
of Access should have a

there should be a
much
earlier place, that
commemoration of the Ascension,
Resurrection, and heavenly Intercession

as well as of the
giving for membership in Christ's
be alternative but invariable.

to
find
of Christ,
Holy Ghost, and that the thanks-
Body should not
It is less satisfactory
much
one whose own preaching does so
honour to that
office,
remarking
(in respect of the
provision for a sermon or homily at every celebration)
that " we
perhaps
more
have
somewhat wearied of
abundant
than
provision."
desire for inclusion of prayers for the

'
Page 278.
/
dead
this
His
is
one
which
would
meet
with
widespread
217
opposi-
tion.
may
Passing to Scotland, we
take as our typical
Reformation liturgy that of Knox in
his Booli:
of
Common Order, which contains a section headed

" The manner of the Administration of the Lord's
Supper."
preliminary note
that the
indicates
celebration should take place once a month.
Communion
intercessory prayer (with Lord's Prayer
succeeding the
by
calling
"how
on
sermon.
his
The
hearers
minister
as
St.
and Creed)
commences
mark and
to
Jesus Christ did ordain unto us
Supper, according
The
proper begins after the usual
Service
consider
His Holy
Paul maketh rehearsal
in the eleventh chapter of the First Epistle to the
which
rehearsal
is
then read.
and impressive exhortation
is
made from
the
Corinthians,"
full
pulpit,
whereupon the minister descends and
seats
himself at the Table, the other communicants also
taking their places.
Then he
takes the bread and
proceeds to offer the Eucharistic prayer, in which
thanks are offered for God's mercies in creation and

redemption.
" This done, the minister breaketh the Bread,
and
delivereth
it
to the people,
who
distribute
and
divide the same amongst themselves, according to
our Saviour
Christ's
commandment, and
likewise
THE LORD'S SUPPER
218
giveth
of
Cup
the
time some place
during which
the Scriptures
which doth
read,
is
lively
set
forth the death of Christ, to the intent that our

eyes
and
may not
senses
occupied
only be
with
and wine, which are

word, but that our hearts and
these outward signs of bread

called
the visible
minds
also
may be
tion of the
Lord's death, which
Sacrament represented."
cated, a prayer
is
After
oifered, in
for " so excellent a gift
us
the contempla-
fully fixed in
Holy
have communiby
is
all
which
God
this
is
thanked
and treasure as to receive
the fellowship and company " of Christ
into
No
and grace and constancy are requested.

exhortation
is
given
further
and the people having a psalm
of thanksgiving, by preference the 103rd, the final

blessing
The
is
recited.
regarding
rubric
that the minister
may
words following, or
Eucharistic prayer states
give thanks " either in these
like
And
in effect. "
as there
was in Scotland some dissatisfaction with a form

" wherein there
is
not one word of Lord bless the
elements or action,"
we may be sure that such an
omission would frequently be remedied.
Common Order embodied
Knox's
the Church's
law regarding public worship from 1564
when the Westminster Directory

'
Row
Caldeiwood's History,
for
vol. iv. p.
till
1645,
the Public
i
Worship of God was adopted, with
section " of
its
Communion or Sacrament
The first sentence states
the celebration of the

of the Lord's Supper."
that
219
Communion "is frequently to be celehow often may be considered and
the
but
brated,
determined by the ministers, etc."
Sermon and
the usual Presbyterian prayer being ended, a short

exhortation
the
of
inviting
is
to
to be made, expressing the benefits
is
warning
Sacrament,
the
with
begin
and
unworthy,
the
Thereafter "the minister
penitent.
and
sanctifying
the
blessing
elements of bread and wine set before him (the
bread
in
comely and convenient
pared that being broken
may be
distributed
the wine also
in
amongst
large
pre-
so
vessels,
by him, and given,

the
having
cups),
it
communicants
first,
in
few words, showed that these elements, othei'wise
common,
now
are
set apart
and
sanctified to this
holy use by the word of institution and prayer."
The Corinthian Institution is

may be explained and applied.
the Eucharistic prayer
this
earnestly
gracious
His
to
which
in
sentence,
pray
presence
Spirit
in
is
to
and
us,
elements both of
God
the
minister
" to
to
We
is
for
extract
directed
His
vouchsafe
eifectual
so
and
read,
The model
admii'able.
the
and
to be
working
sanctify
bread and wine, and to
of
these
bless
THE LORD'S SUPPER
220
His own ordinance, that we may receive by faith
Body and Blood
the
us,
of Jesus Christ crucified for
He may
and so feed upon Him, that
be one
with us and we one with Him."
The words
tion,
of delivery are given for literal repeti-
though " other the
The
like " are permitted.
Directory being unsurpassed by any liturgy in point
we must
of the dignity of the words of delivery,
reproduce them.
" According to the holy institu-
command, and example of our blessed Saviour

and having given
Take ye,
thanks, break it and give it unto you
tion,
Jesus Christ, I take this bread,
eat ye
this
the body of Christ which
is
broken
is
for you."
Similar words accompany the giving of
the Cup.
In the midst of the words just quoted
there occurs a parenthesis in which
the
minister communicate.
municated, the minister
it is
After
directed that
all
may put them
have
in
the grace of the Sacrament, and exhort
walk in
it.
benediction
is
them to
curious that no mention
taken for granted.

is
made
poor
is
Communion.
is
it.
supposed.
This Directorj' represents the

Scottish
It
of singing, though,
of course, there was no intention to exclude
the
The
solemn thanksgiving follows.
doubtless
collection for the
com-
mind of
Church regarding
last legislation of
tlie
celebration of
The eighteenth century saw very
221
infrequent and perfunctory observances.
But
course of the nineteenth century more
care began
again to be given that
and
The
order.
in
in the
things be done decently
all
three
chief
of
sections
the
Scottish Church, the Established, the Free,
and the
United Presbyterian, came to have
devoted
societies
to the improvement of public worship, and these

issued manuals in which attention
is
given to the
order of Communion.
The
Service contained in the Euchologion of the
Church Service Society
The
usual
Morning
curtailed, the
tion
Communion
Scottish
The Elements
assistants,
Table
and
careful.
The 35th
Communions,
is
Paraphrase,
then
sung.
by the minister and
are brought in
probably elders, and placed on the
a custom reminiscent of the Greek Great
Entrance.
The communicants having taken
place, they are greeted with
tion
full
having been slightly
begins with the Exhorta-
of traditional tenor.
beloved at
his
both
is
Service
by the
Institution,
of the faith.
minister,
and
their
a benedictory saluta-
who then
reads the Corinthian
gives an address on cardinal points
Here the
celebrant,
the paten and cup into
great Eucharistic Prayer, which
amplitude, containing as
givings, the Nicene or
who may now take
his hands, enters
it
is
upon the
marked by
special
does opening thanks-
Apostles' Creed
(confessed
THE LORD'S SUPPER
222
form of Sursum Corda,

Redemption, Trisagion, Hosanna,
to God), Prayer of Access, a
Thanksgivings for
and
Invocation,
Lord's
The words
Prayer.
dehvery are from the above-mentioned
of
Directory.
The Elements are now distributed and if there are

too many communicants to be accommodated at one
dispensation, those who have been served withdraw
;
during the singing of the 103rd Psalm, and others

take their place, when the Service
is
renewed as
All having participated, they are exhorted
before.
to thankfulness
and there
thanks,
prayer of
is
offered a concluding
self-dedication,
intercession
for
the Church militant, and thanks for the Church
triumphant.
suncr,
to'
The Song
the Service
is
tion
the
of
valuable
for the Public
by the
Free
directions
Simeon having been
closed with the benediction.
The new Directory

God, prepared
of
Public
Worship of
Worship Associa-
Church of Scotland, contains

for
the order of
the Lord's
Supper, although the section upon that Sacrament
cannot be described as a fully articulated liturgy.

First it is suggested that " Fencing " may be suitably
performed on the Sabbath preceding that of Com-
munion
and that where the old Sacramental Fast-
day has disappeared one or more Preparation Services should
be held, say, on the Friday evening and
Saturday afternoon, at either of which Services the
Young Communicants
to have the
as
and
and Hymns
discourse
gladness.
is
sermon
in
a Communion time
of
are
specified.
The
of suitable Psalms
list
and appropriate themes of
given,
recommended.
it is
Simultaneous Communion
" fine linen, clean and white,"
strongly urged, should cover not only the Table
before the
minister, but all the Tables where the
communicants
of
spirit
a Christian festival, a time of special religious
privilege
is
whole of the
readings, and
praise, prayers. Scripture
harmony with the
" Special
should be received.
pains should be given
223
Quotation
sit.
Assembly, 1645,
is
made from the Act
ordaining
that
besides
the
Action Sermon, " there be a Sermon of Thanksthe
Communion
ended."
Then
giving
after
follows
an Outline of Order of Communion which
may be copied here

1. Words of Institution
is
read.
2.
Fencing.
3.
Psalm or Hymn.
4.
Thanksgiving and Consecration Prayer.
5.
[Short Table Address.
cede
6.
Optional,
may
pre-
4. J
Distribution of Elements,
words repeated.
7.
Short Table Address.
8.
Psalm
ciii.
with our Lord's
THE LORD'S SUPPER
224
Closing Prayer.
9.
Psalm,
10.
Hymn,
or Doxology.
11. Benediction.
Valuable liturgical notes are given upon each of

these parts of the Service
and model prayers are
quoted from Knox, Westminster Directory,
St. Giles'
Order, and Bersier's Projet de Revision de la Liturgie

des Eglises Reformees de France.
The Liturgy
by
compiled
of the Scottish Episcopal Church,
by Laud and
revised
alternative
bishops
Scottish
with
others,
is
in
Communion
the English
and
1636
used as a form
Office.
Besides the Invocation on the Elements previously

referred
to, it
is
distinguished by a permission of
reservation for the absent or sick, the ordering of
the mixed chalice, and the fixing of the minimum

number of communicants at one or two.
A modern liturgy of great interest is that of the
Catholic
Apostolic
the
Celebration
fullest
Church,
shape in 1835.
ecclesiastical
of
the
which
The
took
definite
present Order for
Holy Eucharist
(in
its
form) reminds us of the stately ritual of the
Eastern
Church.
Transubstantiation and Consubrepudiated
by
stantiation
are
referred
to,
but a strong doctrine of the mystical
Presence
is
maintained.
gress of this
the
Church now
description of the pro-
Service would too
much resemble
repetition of
what has been given under the Greek,
Roman, and Anglican

however,
deserve
severally
few characteristics,
The
fulness
of
the
and the richness of the prayers
quite
are
heads.
mention.
as a whole
ritual
225
There
exceptional.
is
no
Mariolatry or saint-worship, but there are prayers

for the dead,
and incense
employed.
is
The
writer
was recently impressed by the unusual heartiness

with which a London
congregation
numerous responses assigned to
A specimen
Communion Service of a Congremay be taken from the Devotional
prepared by Dr. John Hunter, Glasgow.
Services
First, the minister,
standing by the Table, says one
more of a number of Scripture
the world, in mercy broken,"
from
the
Scripture
Commandments,
sentences,
then sung.
is
are
read,
Selec-
together
Commandment
each
by the people with a
received
and adds
Heber's hymn, " Bread of
a Collect for cleansing.
tions
the
of a
gational Church
or
fulfilled
it.
response.
with
being
After a
brief pause for silent meditation, the minister reads
series of
Institution
devout prayers.
from 1
Cor.
The
are
salient verses of the
Then the
Take and eat
and the Cup,
quoted.
minister delivers the Bread, saying, "

this
in
remembrance of Christ
"
saying, " Drink this in remembrance of Christ."

offering or alms
IS
is
taken,
and
after a
hymn and
The
the
THE LORD'S SUPPER
226
Lord's Prayer (repeated by the congregation) the

benediction
is
pronounced.
Not unUke the preceding
is
the Order in
Common
Prayer for Christian Worship,^ a manual not pro-
but really so. Scripture sentences

and an opening Address are followed by penitential
fessedly Unitarian,
prayers
for
acceptance.
To
the
narrative from
1 Cor. are at once added words of delivery identical
with Dr. Hunter's, these being given as alternative
" As a solemn testimony, in the
presence of each
other and before God, of our faith in the Lord Jesus

Christ, let us take
and eat of
this
bread [and again,
drink of this cup] in remembrance of Him."

passage from John
tion.
xvii. is
belated Sursum Corda then occurs, also
An
a truncated Gloria in Excelsis.

Prayer
is
read after the participa-
next given, although
it
may
Intercessory
be waived in
favour of another form of the Gloria in Excelsis
coupled with a prayer for acceptance of the

of praise
A final
and thanksgiving, and of
hymn
is
self-consecration.
succeded by this benediction, "
peace of God, which passeth
all
London
The
understanding, keep
our hearts and minds through Christ Jesus."

1
sacrifice
Whitefield, i886.
CHAPTER
XIII
THE SACRAMENT
IN DEVOTIONAL
LITERATURE
course
IN ofthevolumes
of Christian
centuries a vast pile
has accumulated itself around the
subject of the Lord's Supper.
Our
references to
the literature of the subject having been chiefly

of a kind bearing upon doctrine, a chapter dealing
with some representative devotional writings upon

the Sacrament
our
Theology at
is
may
appropriately be included in
treatise.
its
best
is
supremely devotional
nor
there any better food for piety than the works of
the great doctors of that queen of sciences.
It is
not, however, to the masterpieces of controversy that
we
shall
now have much
writings of a
Patristic
more purely
literature,
interests of schools
and
so
much
studied
is
in
the
parties, is rich in treasures
The golden-mouthed
of spiritual beauty.
of Constantinople
recourse, but rather to
religious spirit.
preacher
nowhere more eloquent than

227
THE LORD'S SUPPER
228
upon
the theme
Let us string
the Supper.
of
together a few of St. Chrysostom's

" O marvel O love of God for
pearls.
man
sitteth
aloft
with the Father
Communion held
in the
Himself to those who
But
not
this they
will,
hands of
He who
of
and giveth
all,
to enfold and to embrace.
do with the eye of
straightway remove
at the hour
is
to
Dost thou
faith.
Heaven, and casting
forth from thy soul every carnal thought, with bared

soul
and pure mind, survey the things of Heaven
The
soul which receiveth such a Spirit,
and holy
be so pure
Do
.?
what should
thou then approach,
bringing gifts not such as the Magi brought, but
much
They
holier.
sobriety
and
virtue
brought
:
gold
they brought
bring thou pure prayers, spiritual
brought myrrh
of this
life
frankincense
incense
The Magi went
do thou go forth from the cares
and journey to
Jesus.
It
is
not necessary
to cross the seas, nor to traverse mountain-top

sitting
at
they
do thou bring lowliness of mind,
and a humbled heart and alms.

forth from Persia
thou
bring
home, displaying
reverence
but
and much
compunction, thou canst see Him, thou canst destroy

whole partition-wall, remove the hindrance,
the
shorten the length of the journey.

a pure conscience and a
to
Bethlehem, where
life
is
Communion
freed from sin.
the House
of
is
Hasten
Spiritual
SACRAMENT
Bread.
hither,
LITERATURE
IN
For though thou be a shepherd and come

thou wilt behold the young Child in an inn
:
though thou be a king, and come not

purple robe will profit thee nothing
be one of the wise men, this
Only
thee.
let
will
hither, thy
though thou
be no hindrance to
thy coming be to honour and adore
Know
only do this with trembling and joy.

that this Table
tains
229
is full
of spiritual
fire
and as foun-
gush forth with the nature of water, so
hath a certain inefFable
ye not
this too
fire.
" This Blood causeth the image of our King to be

within
fresh
us,
produceth
beauty
unspeakable,
permitteth not the nobleness of our souls to waste
away, watering
This Blood
soul
is
is
it
and
nourishing
it
continually.
the salvation of our souls, by this the
washed, by this
is
beautified,
by
this inflamed.
This causeth our understanding to be more bright

than
this
fire,
and our
cessible.
Awful
in truth are the Mysteries of the
Church, awful in truth

holy
more beaming than gold
soul
Blood was poured forth and made Heaven ac-
hymns
is
the Altar.
Hast thou seen a
Hast thou enjoyed a royal Table

filled
with the Holy Ghost
quire of the Seraphim
of the powers above
Hast thou heard
spiritual marriage
?
.''
Hast thou been
Hast thou joined in the

Hast thou become partaker
.^
Cast not away so great a joy,
waste not the treasure, bring not in drunkenness, the
"
THE LORD'S SUPPER
230
mother of dejection, the joy of the devil, the parent

He who draws nigh to this
of ten thousand evils.
Body must be
nothing in
like
common
the eagles on high, and have
with the earth, nor wind himself
downwards and creep along
but must ever be soar-
ing heavenwards, and look on the Sun of Righteous-
and have the eye of
ness
mind quick-sighted
in Communion, though
his
Augustine's fervour
St.
expressed
in
imagery,
glowing
less
profound, as the following strain
"O
remember, dearly
known
Jesus willed to be
not
is
less
may show:
beloved,
how
Lord
the
bread
in the breaking of
by those whose eyes were holden that they should
know Him
not
The
faithful
know what
brethren, where
the
my
Lord would be known.
In
we break bread, and

Whoever then of you is of the
breaking of bread, we are safe
we know the Lord.

faithful,
who
the
whoever art not idly called a Christian,
dost not enter a church without cause, hearest
Word
of
God
ing of bread
Lord
thee
"
mean
See,
they know Christ in breaking of bread.
is
not absence
whom
The
with fear and hope,
comfort thee.
thou
have
The
faith,
let
the break-
absence of the
and
He
is
with
seest not.
lowliness of penitence hath been scattered
wide and plentifully for this purpose, that the Lord,
who
resisteth
the proud but giveth grace to the
SACRAMENT
IN
LITERATURE
231
God and
humble, might be the Mediator between
men, giving Himself to them as food through the
We
Sacrament of His own Body and Blood.
have
heard the True Master, the Divine Redeemer, the
Human
commending
Saviour,
He
He
His Blood.
But
drink.
called
His Body meat. His Blood
instructed
them and
have said
which ye see
who
crucify
Ye
are not to
Me
pour
shall
forth.
Although
quicken.
be visibly celebrated, yet

understood.
fall
down
is
this
Body
have commended
spiritually understood,
it
is
needful that this
must be
it
spiritually
'0 magnify the Lord our God, and
before His footstool
Sacrament of piety
charity!
eat
'It
spiritually
nor to drink that Blood which they
unto you a certain mystery

it will
said,
Understand
the Spirit that quickeneth.
what
our Ransom,
us
to
Whoso would
hath whereof
to
He
for
sign of unity
live.
live,
is
hath where to
Let him
holy.'
bond of
come,
let
live,
him
him be incoi-porated that he may be

quickened let him cleave to the Body let him live
to God by God let him now labour on earth that
believe; let
thereafter they
may
Coming next
reign in heaven
"
!
to the Middle Ages,
for some representation of "all that
passionate, profoundly pious "

1
Dean Milman.
and looking
is
elevating,
in mediaevalism,
we
THE LORD'S SUPPER
232
De
the
turn naturally to
of
Christi
Imifatione
Thomas k Kempis, the entire fourth book of which

immortal
treatise
we
so familiar a volume,
traits.
the
needless transcription from
Without
Communion."
" Concerning
entitled
is
shall note
some Eucharistic
In reading such a work belonging to the
we
fifteenth century,
are not surprised to find that
the theory of the Sacrament reflects the current
What might
ecclesiastical opinion.
us
is
rather surprise
the small degree in which the scholastic theory
peeps forth.
This saintly soul
with
and
Jesus,
it
the
is
is
in true
communion
Lord Himself rather
than the Rite as such that occupies his thoughts.

References
many
to
the
places Christ
Presence of Christ
is
Sacrament as a
offered"
is
are
much more
sacrifice
"
in
and the
rare,
often spoken of as
being in the heart of the communicant than in the

Elements.
It
is
to all worthy
Firm
that the Saviour comes.

sincere charity,
and devout
faith,
receivers
devout hope,
humble penitence, fervent prayer, are
the great requisites.
The whole
action
viewed
is
not so much as something performed towards God,
but rather as a means of receiving something from

God. Here is a Banquet which God of His goodness
has prepared
the Feast.
rial
and Jesus
The Supper
is,
is
present as the
Lord of
indeed, a precious
memo-
of the Saviour's death, but the Christ of the
SACRAMENT
Supper
He
not contemplated as
is
is
carveii
233
on the
the emblem of the Mass, but rather as a
crucifix,
Friend
living
LITERATURE
IN
communion.
who comes
to
meet us in mystical
Surely the very voice of Jesus has
never been so tenderly and truly echoed as in those
His addresses to the soul which occur throughout

this
Surely the
book.
fellowship with
for
believer's
ardent longing
Lord has never been
the
and passionately expressed
intimately
contrite,
affectionate,
embodied
here.
And
and
adoring
in
as
so
the
supplications
the all-sufficiency of Christ
without any sacramental medium, could
Himself,
not be more clearly affirmed than in these sentences

following
"
Any
devout person
may
every day and
every hour profitably and without let

Christ
to
communion.
in spiritual
municateth mystically and
is
invisibly refreshed, as
often as he devoutly calleth to
mind the mystery of
the incarnation and passion of Christ, and
with the love of Him."
The
draw near
For he com-
is
inflamed
''
period of the Reformation was more fruitful
in doctrinal controversy
Luther's
writings,
than in devout meditation.
however,
abound
in
many
purely devotional passages upon the Lord's Supper.
To
the closing years of the sixteenth century belongs
the
name
of Robert Bruce, the Edinburgh minister,

'
Bk.
iv.
chap.
xi.
THE LORD'S SUPPER
234
whose sermons on the Sacrament are
still
so read-
by Pro-
able and edifying.
In the admirable edition
fessor Laidlaw, the
language has been modernised.
We give a passage as it
"We get na uther
stands in an earlier edition
nor na new thing in the
sacrament but the same thing quhilk we gat in the
Word.
is
But suppose
new thing thou
gets,
I will tell thee.
it
be
sa, yit
the sacrament
But would thou understand quhat
not superfluous.
quhat uther thing thou gets
Suppose thou get that same thing
quhilk thou gat in the
same thing better
Word,
quhat
gets a better grip of that
is
yit
thou gets that
that better
same thing
Thou
in the sacra-
ment than thou gat be the hearing of the Word.

That
same thing
hearing of the
largely
quhilk thou
Word, thou
possessed
possessest
he hes a greiter bounds in thy
be the
now mair
saull
be the
receaving of the sacrament, nor utherways he could

onelie. Then speers
new thing we get ? I say we get this
new thing, we get Christ better nor we did before
we get the thing that we got mair fuUie, that is,
have be the hearing of the word
thou, quhat
with a surer apprehension nor we had of before

get a better grip of Christ
ment
saull
my
is
faith
enlarged,
is
now
nourished,
and
sa,
grip of Christ before, as
For be the
the
bounds of
quhere I had but a

it
were betwixt
my
we
sacra-
my
little
finger
SACRAMENT
my
and
hande."
By
LITERATURE
IN
now
thumbe,
Him
get
my
in
235
haill
the beginning of
the
seventeenth century,
when Lancelot Andxewes was
in his prime, Protest-
ant theology was well defined.
Andrewes' Private
Commmiion
Devotions contain some
Prayers and
Meditations which, though not great in quantity,

deserve mention here.
nation before the
After an act of self-examiSupper, comes a most
Lord's
beautiful anticipatory prayer,
these petitions
"
We,
from which we take
the ruined, wretched, and
excessive sinner, deign to receive to the touch
the
partaking
life-giving
the
of
immaculate,
and saving mysteries of Thy

"
and Thy precious blood."

the gifts which
may become
body
to sanctify
before Thee, and those in whose
And
brought near Thee.
munion unto
all-holy
Come Thou
and by whom, and the things
behalf,
are
lie
and
supernatural,
faith
without
for which, they
grant to us com-
shame,
that we
Thy undefiled and everDuring Communion it is besought
partakers of
lasting goods."
" that we receiving in the pure testimony of our
may be
made one with the holy Body and Blood of Thy
Christ
and, receiving them not unworthily, may
conscience our portion of
Thy
sacred things,
'
Sermons, by Mr. Robert Bruce.
Society's edition.
Edinburgh, 1590.
Wodrow
THE LORD'S SUPPER
236
may become
nor make any of us
hold Christ in our hearts, and
a temple
guilty of
Thy Holy Spirit

Thy dread and heavenly mysteries." The
prayer after Communion runs thus " Fulfilled and
of
these
finished, so far as in
our power,
Thy
the mystery of
held remembrance of
figure of
Thy
Thy
endless
dainties,
Christ our God,
Thy
resurrection,
death,
we have
we have been
we have enjoyed Thy
life,
of which vouchsafe unto
is
For we have
dispensation.
seen the
with
filled
un cloying
of us to be
all
accounted worthy also in the world to come."
In
a Meditation during and after the Supper we have
a collection of suggestive phrases descriptive of the

Sacrament.
It
a token of fellowship, a sharing
is
in the spirit, rest of conscience, cleansing of stains,
healing of the soul's
sicknesses,
renewing of the
covenant, liveliness of thanksgiving, mutual indwelling, pledge of resurrection,
judgment,
etc.
Four years
acceptable defence in
etc.
after
Andrewes' death, George Herbert
Priest
headed
"The
became rector of Bemerton, where he wrote

to
the
Temple.
From
chapter
xxii.,
Parson in Sacraments," we take a few sentences
"The Country
Sacraments,
is
Parson being to administer the
at a stand with himself
how
behaviour to assume for so holy things.

at
Communion
times he
is
or
what
Especially
in a great confusion, as
"
SACRAMENT
LITERATURE
IN
237
being not only to receive God, but to break and

administer Him.
Neither finds he any issue in this
but to throw himself do^vn at the throne of grace,

saying,
'
Thou knowest what Thou
Lord,
when Thou appointedst it to be done thus

do Thou fulfil what Thou dost appoint
art not only the feast, but the way to it.'
didst
therefore
for
Thou
" The time of every one's first receiving is not so

much by years as by understanding particularly the
;
rule
may
be this
When
the Sacramental from

institution
of what
and
any one can distinguish
common
bread, knowhig the
he ought to
the difference,
Children
age soever.
and
receive,
youths are
usually deferred too long under pretence of devotion
to the Sacrament, but it

their
understandings
things,
is
for
being
and why not then
want of instruction
ripe
enough
for
ill
for better.?"
Herbert's series of poems, entitled
The Temple,
number of pieces upon the Sacrament,

such as "Holy Communion," "The Invitation,"
"The Banquet." "Holy Communion" may be parcontains a
tially
quoted
"Not
in rich furniture or fine array.
Not
in a
Tiiou
so
for
of gold,
me
wast sold,
now Thyself convey

Thou shouldst without me still have
To me
For
wedge
who
dost
Iêaving within
me
sin.
been,
THE LORD'S SUPPER
238
But by the way of nourishment and strength,
Thou creepst into my breast

Making Thy way my rest,
And Thy small quantities my length.
Which spread their forces into every part.
Meeting
sin's force
and
art.
Only Thy grace, which with these elements comes,
Knoweth
And
the ready way.
hath the privy key.
Opening the soul's most subtle rooms ;

While those to spirits refined, at door attend
Despatches from their friend."
But
after the middle of the seventeenth century
Protestant theology had become fully defined, and
the conflicts belonging to the age of
Taylor were largely concerned
and
The former
ecclesiastical tolerance.
master - writers
yields
Bunyan and
matters of
vi'ith
the
little,
civil
of those
much,
latter
devotional material concerning the Sacrament.
Bunyan may be
into
both
Pilgrim's
to
said
of
parts
Progress.
his
The
introduce the
priceless
so
truly
of the Sacrament.
the
as
The
stately palace Beautiful,
which stood just by the highway

nothing
Supper
allegory.
The Lions
side,
represents
Banqueting-House
royal
in the path,
Mis-
and Timorous, are those which keep many a

Christian from approaching the Communion Table.
trust
"This house,"
Lord of the
pilgrims."
said the Porter,

hill
The
for
"was
the relief
Porter's
and
built
by the
security
of
name, Watchful, indicates
SACRAMENT
LITERATURE
IN
239
the care necessary in the admission of guests.

within
virgins
who
receive
the
Pilgrim,
Prudence, Piety, and
Discretion,
some of the Church's duties
Charity,
The
namely,
typify
receiving guests.
in
Supper must be preceded by some particular

course with Christian.
dis-
Evangelist, Interpreter, the
Cross, the Sealed Roll, are the proper preparatives
Simple, Sloth, Presump-
for reaching the House.
Formality,
tion,
Christian said he
the Palace
and
had
Hypocrisy,
left
all
of
whom
behind him, never reach
and had they reached
it,
would not
The examination of Christian

much that is to be desired of a comFrom the country of which he now
have been admitted.

brings out
municant.
thinks with shame and detestation, he bears away,

is
true,
it
some of the things he was then conversant
withal, especially certain inward carnal cogitations
but
it
is
greatly against his will, for these things
now his grief, and he would choose to think

them no more, and the hours in which they are
vanquished are golden hours to him. The Cross,
are
of
the Roll, and the vision of
Mount Zion
means whereby he vanquishes them.

of his inward sickness
kindness of the House.
is
are the
His weariness
a great claim upon the
Although a married man
and unhappily arrived thither
alone,
he declares
that he did his best to bring his family with him.
"
THE LORD'S SUPPER
240
He
cannot
commend his life
failings therein,
helped to
him
and
hinder
he
is
conscious of many
may have
admits that his faults
family from accompanying
his
yet he was not without tenderness in sinning
against God, or of doing any
"Now
saw in
my
wrong to
his neighbour.
dream, that thus they sat
So when
talking together until supper was ready.
they had made ready, they sat

the table was furnished
'
down
and with
with fat things,
wine that was well refined
'
and
all
the table was about the Lord of the
Now
to meat.
their talk at
hill
namely,
as,
about what he had done, and wherefore he did

did, and why he had builded that house.
Thus they discoursed together till late at
night and after they had committed themselves to
their Lord for protection, they betook themselves to
what he
.
rest
the pilgrim they laid in a large upper chamber
whose window opened towards the sun-rising
name
of the chamber was Peace
break of day, and then he awoke and sang

'
till
is
the
Where am I now ? Is this the love and care

Of Jesus for the men that pilgrims are ?
Thus to provide that I should be forgiven
And
It
where he slept
dwell already the next door to heaven
'
!
not only in the House Beautiful that the same
kind of meal
is
afforded to pilgrims.^
1
Part
II.
The house
"
SACRAMENT
IN
of the Interpreter
no
is
LITERATURE
less hospitable, as
and her companions found.
Christiana
While supper
prepared, the Interpreter shows and
241
is
being
them of
tells
things that are profitable.
"Now
all
supper was ready, the table spread, and
things set on the board
so they sat
did eat, when one had given
down and
And
thanks.
the
Interpreter did usually entertain those that lodged
with him with music at meals
There was
played.
The Lord is only my support,

And He that doth me feed
How
can
this
and a
then want anything
Whereof
At
the minstrels
so
His song was
very fine voice he had.

*
also one that did sing,
stand in need
'
the House Beautiful these later pilgrims are

Christian had been, ere they went
" Nay,' said those of the family, ' refresh
entertained, as
to rest.
yourselves
'
first
with a morsel of meat
' ;
for they
had prepared a lamb, with the accustomed sauce

belonging thereto. ... So when they had supped,
and ended
their prayer with a psalm, they desired
to go to rest.
" Mercy. Hark

" Christian. Yes
Don't you hear a noise
for joy that
we
'tis,
a noise of music,
are here.
" Mercy. Wonderful

i6
I believe,
.?
music in the house, music
THE LORD'S SUPPER
242
and music
in the heart,
Some
four or five years after the date of Bunyan''s
work, Jeremy Taylor
great
on
the Nature, Effects,
the
Worthy Receiving
seven
respectively
of' the Lord''s
Supper.
to
This
to
on the following
reception,
heads
Supper, general
nature of the
of
necessity
faith,
of
and of repentance, actual and ornamental
charity,
preparation, and
To
each
meditation,
lation,
and Blessings consequent
chapters
the
preparation
tion.
treatise,
a Discourse
or,
and edifying treatment of the subject
full
contains
his
finished
The Worthy Communicant ;
entitled
very
also in heaven, for joy that
"
we are here
comportment
chapter
devotion,
is
difficult,
in
and
added
penitential
exercise, or advice.
a treasury
is
after recep-
some
soliloquy,
suitable
ejacu-
Selection from so rich
but here are some specimen
counsels
"
When
you awake on the morning of your com-
munion day, give God thanks
particularly that
He
hath blessed thee with so blessed an opportunity of

receiving the symbols of pardon, the ministry of the
Spirit, the
sacrament of Christ Himself, the seed of
immortality, and the antepast of heaven

earlier
and hasten
out of your bed:
morning
is
the cock crowing that

like the noise that is made of the coming
of the bridegroom
and therefore go out to meet
SACRAMENT IN LITERATURE
Him, but
may
that you
rise
general confession of your
humbled
'
in the
Worship Jesus
Him;
recollect
what
mysteries
He
ministries
thou
He
hath
conveys
the
seest
Him
He hath
love
what
make a
and be very much
sins,
and apprehension of them.
sense
' ;
trim your lamp,
243
done for thy soul:
by
appointed:
Himself to
man
holy
dedicate thyself to
thee.
minister,
what
When
dispute
no
more, enquire no more, doubt no more, be divided
no more
faith
but
spirit,
broken upon the cross

for
thy
sins
elect souls
and behold with the eyes of
believe,
and of the
that thou seest Christ's body

that thou seest
that thou puttest thy
Him bleeding
that thou feedest upon the food of
mouth to the hole

wound of the
of the rock that was smitten, to the

side of
thy Lord, which being pierced streamed forth
sacraments, and
and
life
holiness,
and pardon and
immortality upon thee.
purity and
dost receive
brother into
When
thou
thy Lord, do thou also receive thy

thy heart.
After
you have given
thanks and finished your private and the public

devotions,
go home
but do not presently forget
the solemnity, and sink from the sublimity of devotion
and mystery into a secular conversation,
falling star
from brightness into
dirt.
do by devotion and solemn religion
like
But what we
that day, we
must do every day, by material practice of
virtues."
THE LORD'S SUPPER
244
We
God,
that
Thou
hast done to the sons of
men ?
our nature
be eased,
mysterious
what
fountains of
Thy
come
sinners to
and glorious majesty
Thy bosom
hast from
Him
"
give a characteristic prayer.

ineffable
all
in
Thy Son to take upon

Him Thou hast opened the
mercy, and hast invited
the sorrowful to be comforted,
hungry to be
this great effusion of
my
my
my
of heaven and
may begin,
and
that by
Him
griefs, satisfied in
doubts, healed of the wounds of
bruises of
in all
life,
Admit me,
Thy loving-kindness,
partake of the Lord Jesus
may be comforted
the
all
and the
filled,
thirsty to be refreshed with the waters of
may
penitent
all
to be pardoned, all the oppressed to
sustained with the wine of elect souls.
God, to
Thou
sent
sick to be cured, all the
that I
this
is
my
soul
aU
and the
spirit, and being filled with the bread

armed with the strength of the Spirit,
continue,
this valley of tears,
finish my journey through

my portion of Thy heavenly
and
unto
kingdom, whither our Lord
is gone to prepare a
and obedient soul.
Grant
God, for His sake who died for us,
place for every loving

this,
eternal
and intercedes for
us,
and gives Himself daily to
our blessed Lord and Saviour Jesus.
us,
Amen."
The Worthy Communicant is to some extent an
expansion of what Taylor had written upon the
Sacrament in his Holy Living and Holy Dying.
SACRAMENT
IN
The tenth
Holy Living is
and the manner how to receive
LITERATURE
245
section of chapter four of
upon preparation
to
the holy Sacrament,
and the
and
effects
benefits of
worthy communicating.
In the chapter of Holy
Dying, deahng with the
visitation of the sick, the
author affirms
sick
to be the minister's
it
office
to invite
and dying persons to the holy Sacrament.
he adds this caution
But
" Let not the holy sacra-
ment be administered to dying
when they
persons,
have no use or reason to make that duty acceptable,
and the mysteries
effective to the
purposes of the
For the sacraments and ceremonies of the
soul.
Gospel operate not without the concurrent actions
and moral
The
tional
influences of the suscipient."
eighteenth century, so generally dry in devofeeling,
Qualijications
for
piety
practical
Table.
very
little
our
for
Communion and
Corrected
sentations
upon
yields
his
valuable
works
in
relation
to
Church members should be
since the
visible
in debarring
is
bearing
Lord's
saints,
real piety.
from Communion
unwarrantable exclusions should be made.
aim
the
wheat and tares grow together, care
must be exercised
chief
Misrepre-
are
and their profession should be one of
But
present
Jonathan Edwards's hiqidry concerning
purpose.
lest
Edwards's
to oppose promiscuous admission to the
Lord's Table.
"
And now
is
it
not better to have a
THE LORD'S SUPPER
246
few real living Christians kept back through darkness
and
than to open a door for letting in
scruples,
such a universal ruin as this

familiar comparison
is
To
"
by a
illustrate it
not better, when England
Is it
at war with France, to keep out of the British
realm a few loyal Englishmen, than to give leave
many
for as
please
Frenchmen to come
treacherous
in as
While these
treatises contain
much
that
is
search-
ing and salutary, they are marked by that excessive

austerity
which went so
influence as
far
to
weaken
later
his
to necessitate the resignation of his
ministry in 1750.
The
prayers before
Communion, composed by Dr.
Samuel Johnson (who died
noteworthy
in 1783), are
and devout
for their simple, vigorous,
spirit.
In the opening years of the nineteenth century,
was
little
kind.
written
of
specifically
sacramental
In his Notes on the Prayer-Book, Coleridge,
having quoted a
statement
that
Communion we must not only

also hate
them, adds this
coming to
ere
our
see
" But what
a man,
seeing his sin, earnestly desire to hate it?
he not at the altar

the yet lingering
this
offer
sin,
up at once
and seek
for strength
end only, and not likewise the means
Shall
his desire,
sacrament medicine as well as food?

?
but
sins,
if
and
Is
Is it
Is it
not
an
merely
SACRAMENT
a triumphal feast
IN
or
is
blessed refreshment for
Of the Oxford
LITERATURE
it
247
not even more truly a
and during the
conflict
School, so fertile in literature
"
?
upon
name to attract our attention

who
is that of Keble,
did so much to foster the
devotional spirit.
From the Christian Year a few
lines (besides those taken above from the poem on
" Holy Communion ") may be cited from the poem
on " Communion of the Sick "
our subject, the
first
"
I
'
came again the place was

With something of celestial
bright
light
'
simple altar by the bed
For high Communion meetly spread,

Chalice and plate and snowy vest.
We ate and drank then calmly blest.
:
All mourners, one with dying breath.
We
From
extract.
sate
and talk'd of Jesus' death."
Keble's Eucharistic Adoration
" This memorial
God
night and day, to
Body, with
all
its
the Father:
Cross, but on
took again to Himself, and with
With
that
by
glorified
it
He
His Resurrection
it
ascended into
Body and Blood He appears
contiimally before the throne, by

cession for us
His
wounds. His Blood which
poured out upon the
Heaven.
we make a short
Christ offers in Heaven,
reminding
it
God
making
inter-
the Father of
His one oblation of Himself, once offered upon the

We have an Advocate,'
Cross, as St. John writes,
'
THE LORD'S SUPPER
248
one to plead for
'with the Father, and
us,
Propitiation for our sins
the
'
Thus He
He
is
is
our
and then our Melchizedec, the virtue

of His perpetual Advocacy depending on His former
Aaron
first
Propitiation."
J.
H. Newman's prose
writings, so rich in flights
of spiritual eloquence, are sufficiently familiar.

his less frequently read Verses
we
find these lines
In
on Various Occasions
"THE PRIESTLY OFFICE

" In
service o'er the Mystic Feast I stand
Thy
I cleanse
victim-flock
In holiest wise, and by a bloodless
fire
of Love
(As best
Dread
Of
and bring them near

rite.
gushing Fount of Light
know, who need Thy pitying Hand)

bemired souls to clear
defilement, and again make bright." (cxvi.
I
office this,
their
Perhaps no sermons of
the
Oxford School so
home sacramental doctrine as those

preached by H. E. Manning while Archdeacon of
powerfully press
His subsequent
Chichester.
should no more
blind
us
to
transition
to
Rome
the beauty of his
Protestant sermons, than the similar fact in
Newman's
case blinds us to the excellencies of his Parochial
Sermons.
The
rarity of copies of these discourses
by Manning leads us to draw attention to them,

especially
to
the
fourth
volume, which contains
Eucharistic sermons with such titles as the following
SACRAMENT
"The Body
LITERATURE
IN
"The
of Christ,"
"The
"The
only Sacrifice,"
Feast of the Old Creation and the New,"

Passover greatly Desired,"
" Communion with Christ."
249
"Worthy Communion,"
From one of these we
reproduce the conclusion ^

" O cold and constrained hearts, who draw near
:
only because
He has commanded
lating souls,
who come
Hard and
advantage
His
who without
On
desire.
jected of men.'
only because
come
calcu-
it is for their
who have
unbelieving and un-
cause turn their backs upon
'He was
earth,
So
and
close
perishing are they
cause to be afraid to
grateful,
He
is
now.
despised and re-
...
any dying
If
friend, in the night of his last agony, should say,

'
Day by day
me,' love
known
down
kneel
would constrain
desire of one loved
at noon and
to
us
fulfil
and departed
remember
it.
is
the most powerful and persuasive motives.

should foi-get
heart
'
sight,
out of mind,'
How then
to heartless friends.
if
we neglect
that
is
He
is
towards
and
sins.
all
What we
'
we
shall
His heart
follies,
are
affections.
the world's reproof
we escape rebuke
Blessed thought
drawing us to Himself; that
the midst of our faults,
and
is
so fervent a desire
us,
If
a day, we should be cut to the
it for
we should reproach our unstable
Out of
The
among
set
all
upon
us,
His
will
even in
weakness, inconstancy,
He knows and
;
" The Passover greatly Desired."
yet, such as
THE LORD'S SUPPER
250
we
He desires our fellowship, that by communion

Him we may be cleansed and changed that the
are,
with
altar here
may
be a preparation and foretaste of the
marriage supper in heaven, where with face unveiled
He
down, and
will sit
His saints and
all
His
all
Him, at the eternal Feast which

shall be eaten ever new in the kingdom of God."
To pass from the Oxford writers to C. H. Spurgeon
beloved ones with
might seem a sharp transition to any one oblivious

of the extent to which the Baptist preacher equals
them, and
in
in
us take a specimen from a

friends at
in
Com-
purest English.
Let
some points surpasses them,
munion fervour expressed
short address to a few
Mentone, at the Breaking of Bread on
Lord's-Day afternoon, January 2nd, 1887.

The
text is " Awake,
north wind and come, thou
;
south
of
may
blow upon
my
flow out.
garden, that the spices there-
Let
my
beloved come into his

" The soul of
garden, and eat his pleasant fruits."

the believer
is
the garden.
plants, such as yield 'spices'
At
Within
it
times within that garden everything
and quiet;
indeed,
more
are
and 'pleasant
is
rare
fruits.'
very
still
than could be wished.
Flowers are hi bloom, but they seem scentless, for

there are no breezes to waft the perfume.
cries
for the breath
calm which broods

north wind '
The
soul
of heaven to break the dead
over
though the
her heart.
blast
'
Awake,
be cold and cutting,
SACRAMENT
it
may be
that
will
it
perfume of the soul
send
'
is^
'Let
our
my
beloved come.'
circle
little
Beloved,
Surely
my
now
each heart.
into
my
sluggish,
sinful,
from coming
thee
Welcome,
Heaven cannot welcome thee
O my
heartily,
does
prevent
cheering.
heart hath great need of thee.
welcome, welcome
more
not
let
wandering thoughts
and
of the spouse
Let him come into
come
him
let
forth the
that the Lord
tender
The prayer
south.'
my
may be
it
251
form of repentance and
more
something
Come, thou
effectually fetch
in the
Yet
self-humiliation.
will
LITERATURE
IN
my
Beloved, than
heart
Fulfil to us that gracious promise,
'
still
I will
sup with him and he with me,' for we do open to

thee.
'
Give
Thou
me
unto
saidst
and
to drink,'
the
wilt
a draught of love from us
woman
of Samaria,
thou not now accept
Wilt thou not drink
from the cup which we now hold to thee

our love, our trust, our consecration.
come
to thy table, where
and drink
but
suffer
smell thereof
'
Lord and Master
To
will
now
our spices to be the perfume
my
'
While the King
spikenard sendeth forth the
Fulfil this wish of

!
We
Receive
thou shalt be our meat
of the feast, and let us each say,

sitteth at his table,
.''
our
soul, divine
Amen."
the above extracts we cannot forbear adding a
paragraph from the Communion Address which concludes Dr.
James Martineau's Hours
of'
Thought
THE LORD'S SUPPER
252
" If we have wandered from the Christ within the

soul, this
our time
is
Again and again,
this
our place of return.
is
after every failure,
we must come
Here
back with contrition, but without despair.

the rendezvous of our fidelity
is
munion once more

whose
God;
here the divine Guide,
are henceforth to harmonise our own.
to be hospitable to the holiest messenger
to
make ready the guest-chamber in the

and to shut out,
upper dwelling of our hearts
amid the converse of blessed thoughts, the
men and
threatenings
the
and perfect trust
fill
element in our soul

night
the
all
rise
of
let
voices of
Let pure
sorrow.
room
the Judas-
and quickly pass into the
and the love that remains
freer surrender,
An
with
is
This hour
of
we
will
here our com-
rest there,
upon the form of heavenly
unconventional " Address before
with
sanctity."
"
Communion
Professor Henry
given in the Appendix of

Drummond's Life} It was one of those given
students of Edinburgh University.
The subject
is
the Bread of Life.
am
" Gentlemen,"
it
glad that this series of meetings
is
to
is
begins,
"
to close
by
our sitting down together at the Lord's Supper.
Because
into
it
is
one of the
our memories
Christ."
the
many
things that bring
necessity
Then the speaker
goes
of living upon
on to deal with
the problem of Nutrition in connection with the

^
The Life of Henry Drwnmond, by G. A. Smith,
p, 493.
SACRAMENT
Christian
""
IN
and
life,
LITERATURE
253
message
with
his
illustrates
skilful biological analogies.
Poetry (apart from hymnody) yields surprisingly

little
concerning our theme.
Sonnets,
In his Ecclesiastical
Wordsworth preceded Keble in the comcommentary upon the principal
position of a poetical
Thus, after two
of the Prayer -Book.
contents
upon Confirmation, we have one
sonnets
entitled
" Sacrament."
" By chain yet stronger must the
One duty more,
soul be tied
last stage of this ascent,
Brings to thy food, mysterious Sacrament

The Offspring haply at the Parents' side ;
But not till they, with all that do abide

In Heaven, have lifted up their liearts to laud
And magnify the glorious name of God,
Fountain of grace, whose Son for sinners died,
Ye, who have duly weighed the summons, pause
No
longer
The
Altar
ye,
calls,
whom
come
to the saving Rite
early under laws
That can secure for you a path of light

Through gloomiest shade put on (nor dread
Armour divine, and conquer in your cause
;
its
weight)
"After Communion"
is
the
title
of a
poem by
Christina G. Rosetti, from which the following lines

are taken
"What
wilt
Who now
Thou
call
hast called
When Thou
for
me
me
in
our
home above
how will it be
friend?
good wine
settest forth the best?
Now Thou dost bid me come and sup with Thee,

Now Thou dost make me lean upon Thy breast
How will it be with me in time of love ?
";
THE LORD'S SUPPER
254
Dr. Walter C. Smith, the Scottish poet-preacher,
has written some sympathetic lines of intercession

in behalf of different classes of
'*
communicants
any to the Feast have come

were not bidden, Lord iorgive
They were not of our Father's Home,
Yet in Thy mercy let them live.
If
Who
any came in doubt and fear,

let them carry peace away
Let Heaven to them be calm and clear,
Still brightening to the perfect day
If
And who
give
in Zion mourning were,

them songs of praise to Thee
And who were
full of anxious care,

Lord, set them from their burden free.
who
All those
At
never sat before,
this dear altar of
Thy
grace,
O may
And
they love Thee more and more.

serve Thee in Thy holy place.
And
those
The day
who
of our
ne'er again shall see
Communion dawn.
Prepare them, Lord, to feast with Thee

At tables which are never drawn.
Forgive us
Our
little
all
our wandering thoughts.
love, our feeble faith,
And may we
meet, our battle fought.
Beyond the realms of
sin
and death
The amomit of Eucharistic hymnody

At primitive gatherings for the
siderable.
of bread, certain contributors
to the
is
con-
breakino'
proceedings
would bring a hymn of their "own composino-."

The fame of the Syrian St. Ephrem rests largely
SACRAMENT
upon
LITERATURE
IN
255
hymns, of which we give a specimen,

was composed originally in Syriac or
his
whether
it
Greek being doubtful

" Call with Thy voice commandingly
And
us rise lightly
let
Who
Thy Body gloriously,

And drink Thy Blood purely
And when Thou comest swiftly
eat
In the glory of the Angels
We
To
It
is,
extant
will enter with
Thee
terribly,
collectively.
dwell with Thee joyously."
from
however,
hymnaria that most
Latin
hymns
Sacramental
are
many
drawn,
of
which are so familiar as to require no particular

reference.
appear
Some
of
them,
translated
by Neale,
English and Scottish collections.
in the chief
Of English hymn-writers, in connection with the

Communion, Doddridge, J. Wesley, Bright, and
Bonar are eminent. A hymn by Wesley, which
appears in
Hymns
Ancient and Modern, might with
advantage have been included in other

such as 7%e Church Hymnary.
" Author
Who
of
life
It begins
collections,
:
Divine,
hast a Table spread,
Furnished with mystic Wine

And everlasting Bread,
Preserve the
And
The freedom
statement
is
feed
life
and
Thyself hast given.
train us
up
for heaven."
of song as compared with dogmatic
seen in such lines of Wesley as these
THE LORD'S SUPPER
256
" With solemn
And
we
faith
The only ground
of
offer up,
Thy
spread before
all
Glorious eyes,
our hope,
That precious Bleeding Sacrifice,

brings Thy Grace on sinners down,
Which
And
perfects all our souls in one,"
"By
In
faith
we
And on Thy
Its
The
metrical
see
Thy
Sufferings past
this mysterious rite
brought back,
grand Oblation
Matt.
paraphrase of
beginning, " 'Twas on that night,
know,"
is
hallowed
The
J.
vast
xxvi.
26-29,
when doomed
to
by long and general use at
Scotch Communions.
a certain
cast,
saving benefit partake."
Its
author
is
thought to be
Morison.
body of devotional
literature belonging
to the Lord's Supper forms an impressive testimony

to the unique place which the Sacrament occupies
in the
Christian heart.
What
fundamental unity
of feeling in this respect prevails in different ages,
The Lord's Table

honour of the Cross as a rallying point
for Christians redeemed out of every kindred, and
tongue, and people, and nation.
May the Holy
churches,
and individual minds
shares the
Spirit of Truth, Love,
and Peace more and more

till we all come in
dispel every cause of division,
the unity of the faith

fellowship of Christ's
to perfect oneness
Body and Blood
in
the
CHAPTER XIV
PRACTICAL ASPECTS OF THE DOCTRINE
AS
every Christian doctrine has

practice, so
in
there
are
counterpart
its
many important
points at which the doctrine of the Lord's Supper
touches individual and corporate
To
life.
begin with infancy, the Christian child being
the offspring of persons presumably in union and
communion with Jesus
Christ, the
christening of
the child at once foreshadows, and indeed directly

points forward to the fuller
day enjoyed
young
Son,
life is
baptized into the
and Holy
baptismal
communion
to be one
the subsequent Sacrament.
in
Ghost
regeneration
name
controversy
and,
and
apart,
The
of the Father,
without
about
any
approach to mechanical or magical sacramentalism,

the child of Christian parents
may be
be born again in this sense at
said to
reasonably
least
that
not a birth into a milieu of the merely
his birth
is
natural
order,
but
into
set
of
circumstances
profoundly modified by the Christian standing of

17
THE LORD'S SUPPER
258
and by the
his parents,
of a domestic and
fact
churchly atmosphere more or
less
and
of Christ.
"
The
visible
Church, which
Church, which
catholic or universal under the

all
those
least,
hope) in most cases really, the child
(let us
becomes a member of the
body
perfumed by the
Formally at
presence of the Spirit of Christ.
of
profess the true
and
is
the
Christ, the house
and
their children
icith
kingdom of the Lord Jesus
the
also
gospel, consists
who throughout the world
religion, together
is
is
The child is baptized in the

may be " received into Christ's holy
Church, and be made a lively member of the same." ^
Certainly he becomes a member of a society touched
family of God."'^
hope that he
to
some extent by the influences of
The
has a covenant
child
relation
Christianity.
more or
less
fruitful hereafter.
Now
Cup
the
Covenant
in
His blood.
is
the
New
That blood has been shed
for humanity, as a propitiation for the sins of the
whole world, and as an antidote to original

Christian
first
infants,
Adam
children
therefore,
the children
in the course of nature, are
of the
New
now
of
sin.
the
ideally
Covenant, and this implies
a relationship in embryo to the Cup of the Cove^
[Vestminster Confession^ chap. xxv.
Common Prayer " Tlie
i.
Public Baptism of Infants."
PRACTICAL ASPECTS
That Cup
nant.
to become
theirs in principle,
is
theirs
in
and
sufficient self-consciousness,
privileges
somehow
and ought
soon as they reach
so
fact,
259
unless their initial
Therefore amongst the
miscarry.
holy ambitions to be set before the Christian parent,

that of looking prayerfully and helpfully forward to
the child becoming a
full
communion ought
member
of Christ's body in
ever to be a salient one.
Supposing, then, that the prayers offered at a
baptism are
child's
graciously
answered,
he
will
grow into the knowledge and love of Jesus as the

bud opening into bloom turns ever more towards
the cherishing sun
at
which
presently
gives
no
the
whole
children
service
and the question
In the Jewish Passover
explicit direction.
family participated, and
who were
"
as to the age
may communicate in the Supper

arises.
On this point the New Testament
he
to ask, "
it
What mean
was
the
ye by this
was at twelve years of age that
It
Jesus accompanied His parents to the great feast

Children,
at Jerusalem.
it
is
interesting
though
not decisive to remember, were present at Christ's

feeding
of
the
multitude,
Himself as the Bread of

early Christian
when
Life.
At
He
proffered
length in the
Church child - communion came to
prevail.
>
Ex.
xii.
26,
THE LORDS SUPPER
260
The
Apostolical
(which
Constitutions
back to a period earHer than their own

order
scribe the following
" After
carry
us
date) pre-
the
this let
Bishop partake, then the Presbyters and the Deacons,
and subdeacons and

Ascetics
and the Virgins and Widows
and then
all
reverence,
The
and
readers,
and the
singers,
and among the women the Deaconesses,
after
them
the children,
the people in order, with modesty and
and without
common
practice
noise."
at an early period in the
Eastern and African Churches of giving the com-
munion to baptized
" shows the magical
infants
had assumed."
character which the Eucharist
In the Greek and Oriental Churches this custom

still
is
maintained.
"Even
infants,
from the very
time of their baptism, partake as often as their

parents
desire
gradually,*
it."^
and
was
In
the
West
it
fell
away
by
Pope
forbidden
finally
Innocent, lest the Host should be profaned in the
event of portions being let
fall
In England in the year
Bentham charging the

of
all
by
children.
1565 we
clergy to
Bishop
find
make presentments
children being full seven years of age
Confirmation."
" for
Later practice follows Cosin's recom-
'
Scudamore, Notitia Eucharistica,
'^
Christianity
"
Scudamore, Notitia Eucharistica,
Ibid. p. 46.
p. 49.
and the Roman Empire, by W. E. Addis

p. 49.
p.
JUd
80.
PRACTICAL ASPECTS
" But
meiidation of the age of sixteen.
W.
well be doubted," adds the Rev.
"whether the modern practice
it
261
may
Were
the best.
is
very
E. Scudamore,
persons confirmed at an earlier age than they usually
and
are now,
after
prepared for their
to think that there would be far
Sacrament.
why
interval carefully
suitable
Communion,
first
Abstractedly there
neglect of that
no
is
early age."
reason
Holy Com-
children should not be admitted to
munion at a very
reasonable
it is
less
We have seen George
Herbert's view that children and youths are usually

deferred too long,^ and Wordsworth's call to come
early to the saving Rite.*
In Scotland there
tion as to the age
Knox, while minister of

too late.
Of
in
great weight as
education
America, to the
is
Edinburgh, adat present
coming from a
and a modern
the opinion of Dr.
effect
John
Communion.
St. Giles's,
professor of moral philosophy

alist
prescrip-
ecclesiastical
first
The average age
mitted a boy of ten.

is
no
is
for
speci-
Coe of
that after careful investi-
and revision of his earlier opinion, he would

gation
t!
seek
for
"young
communicants"
the
in
early
teens.*
Notitia Euch. p. 48.

Education in Religion
Ph.D.,
p. 254.
1904.
Page 237, sup.
Page 253, sup.
and Morals, by George
Albert Coe,
THE LORD'S SUPPER
262
Acting then
upon
the
importance
of
timely
Communion, parents, guardians, teachers, and pastors

will do well to bring this duty before the minds
of youths and maidens in the most judicious and
responsible way.
expectation that the
natural
time for approaching the Lord's Table, for "Confirmation" or "joining the Church," has arrived
may
opening
for
spiritual
pregnant kind.
The
lead to that of the
may
faith
conversation
of
most
the
question of the Sacrament will
Lord
Early
of the Sacrament.
thus become confirmed, ere "the world
grows thick and bad, and he
Or
and an unforced
afford a precious opportunity
crucial
be the happy
and much
result.
As
feels
out for virtue."
needed conversion
against
may
the risk that
young people may thus be induced to become candidates for
Communion without
of sincerity
and earnestness,
perils of procrastination
it
sufiicient
is
prompture
probable that the
on the part of the timid,
the over-scrupulous, the imperfectly informed, and

the
generally
unshepherded,
are
infinitely
more
serious.
At
all events,
with whatever safety or risk invita-
tions to the Lord's
men and women
as
Table may be given to young

a whole, there are certain
classes
them whose absence from the Sacrament may

justly occasion surprise.
The work of Sunday-school
of
PRACTICAL ASPECTS
263
members of
any
teachers,
choirs, collectors, indeed
activity spoken of as Christian work, ought to imply
a sufficiency of Christian faith and

participation
in
likewise,
Church
in
Women's Chi-istian
Societies,
Christian
and
to warrant
life
the Lord's Supper.
Membership,
Young Men's and
Guilds,
Associations, Christian
the
profession
an
involves
like,
which
Endeavour
amount of
pari passu
ought to
ensure application for the Sacrament.
now
Passing
some
to
obstacles which
the
of
prevent various classes of people from
communicants, the principal as

radical
and obvious
is
it
a lack
is
becoming
also the
most
of living faith
in
Christ and of real aspiration after fellowship with
Him.
But
many who
besides
there
this
are
are not without true
in
faith
the case of
in Christ
multitude of minor impediments capable of removal
by a right understanding of the doctrine of the

Supper
in its personal applications.
Nothing
is
more important than to obviate any
unduly terrorising
effect of the
words
in the eleventh
chapter of First Corinthians about communicating
"unworthily,"
damnation
and
thus
" to one's self
"eating
The
and
drinking
substitution, in the
Revised Version, of "judgment" for "damnation"

is
an advantage.
given
in
the
Still
excellent
clearer
is
Twentieth
the translation
Century
New
THE LORD'S SUPPER
264
Testament:'^
"Therefore
whoever eats the bread,
or drinks the cup, in an irreverent spirit, will have to
answer for an offence against the Lord's body and
Let each man look into
blood.
his
own
heart,
and
only then let him eat of the bread and drink of the
For the man who eats and drinks brings a
cup.
judgment on himself by
when he does not
The
true
eating and drinking,
his
discern the Lord's body."
of this passage cannot
interpretation
be more lucidly and helpfully expressed than in the
words of Calvin, who in such a question of spiritual

casuistry will
not be suspected of leaning to the

" In seeking to prepare for eating
side of laxity.
worthily,"
he writes, "
harassed and
yet have in
men have
often
miserable
consciences,
tortured
dreadfully
no degree attained the end.
and
They
have said that those eat worthily who are in a

state of grace.
Being in a state of grace they
have interpreted to be pure and free from all sin.
By
this
or are
of this
ness
definition
from ourselves,
despair
men
all
and
fatal
it
77<fi
Twentieth
Century
all
is
ruin
struggle to the utmost,

'
that ever have been
upon the earth were debarred from the use

Sacrament. For if we seek our own worthiover with us; only
await
we
New
modern English, made from the
will
Though we
us.
not only make no
Testament,
a translation into
original Greek.
PRACTICAL ASPECTS
most unworthy
progress, but then be
after
265
we have
laboured most to make ourselves worthy." ^
Un-
worthiness, Calvin goes on to say, cannot be expiated

as
Roman
the
attempt to do by con-
Catholics
and
confession,
trition,
"We
satisfaction.
rather consider," he proceeds, "that we
poor are coming to a benevolent giver,
shall
who
are
sick to
physician, sinful to the author of righteousness, in

fire,
dead to him who gives
which
commanded by God
is
which places
in faith,
and
in ourselves,
it
may be
increase
life
which though imperfect
in charity
since it cannot
especially
consists
things in Christ, nothing
all
sufficient to offer to
it,
that worthiness
be
God, that
He may
fully rendered."^
The unworthiness rebuked by
the Apostle Paul
in the case of the Corinthians consisted in a species
Agape preceding
of sacrilege in connection with the
the Communion.
haste
obtaining
in
drunkenness,
sideration,
to the
share,
their
greed and
general failure in
and above
spiritual
to be a
Certain carnal persons exhibited
all
brotherly
even
con-
a deplorable indifference
significance
means of communion
of a
Rite
intended
in the Lord's
Body.
In consequence of the abolition of the Love Feast,

little
opportunity
'
is
now
afforded
Institutes of Religion, iv. xvii. 41.

Ibid. IV. xvii. 42.
for
animal
THE LORD'S SUPPER
266
intemperance
but
the
wise carnal approach
very possible
essential
to
still
is
censured as an offence against the Lord's
Blood
un-
some
in
the Lord's Table
and such profanity
an
of
sin
undevout, venal or
believing, irreverent,
is
still
to
be
Body and
Yet
which the offender must answer.
for
even here the condemnation
and
remissible or fatal,
if
is
not necessarily un-
name should
the offender's
be blotted out from the Book of Life, his forfeiture

of salvation must be set
down
due rather
as being
to that deeper sin of which sacramental irreverence

is
but a symptom or an incident.

While, therefore, unworthy communicating meets
with
its
own
censure, it
is
not necessarily identical
with the unpardonable sin against the Holy Ghost,

with which sin
Something
it
has
sometimes been
like this confusion
confused.
has been apt to occur
where a morbid
awe of approaching the Lord's Table often results
in a very meagre proportion of the flock venturing
in parts of the Scottish Highlands,
to communicate at
This dread
may
all.
take the form not so
a present or retrospective sense of

as
of an
ability
apprehensiveness concerning
to walk
and
obligations.
it is
feared,
worthily of
much
of
unworthiness,
future
Communion
in-
privileges
These privileges and obligations,
may aggravate
the guilt
of trespasses
PRACTICAL ASPECTS
and
infirmities
otherwise less
apprehensiveness there
in the truth that
much
For such
heinous.
of course some warrant
is
whom much
from him to
be required, and that
shall
267
given,
is
may be
it
not to vow than to vow and not perform.
better
But
are
there no countervailing considerations of a reassuring
kind
Surely strength
who
promised to the Christian
is
does the duty that
fearlessly
lies
nearest to
him, in this case the duty of obeying the Lord's
command
and a
new
commemorate Him
to
fresh supply of grace
needed
forcement
as
the
to
and may
swerving
of
apprehensive
is
contrite
Christian be
the
to
forgiveness
of
is
partaking
God
will
is
certain.
betrayed into sin

in
the
Sacrament,
sub-
the
not be wanting to the
heart to-morrow any more than to-day.
The warnings
it
the
meanwhile problematical, whereas the
is
sequently
and
Besides, the future
present fault of omitting to communicate
Should
a means
the very rein-
character
his
conduct.
precariousness of his
itself is
in fact be
one who
by
fickleness
Supper;
the
in
guaranteed for every
The Sacrament
responsibility.
of fresh grace,
is
in the Epistle to the
Hebrews that
who have
tasted of the
impossible for those
heavenly gift and have fallen away to be renewed

again to repentance
'
and that
Heb.
vi. 4.
if after
receiving the
THE LORD'S SUPPER
268
sin wilfully in treading
knowledge of the truth we

the Blood of
Covenant underfoot, there
the
maineth no more
sacrifice for sins
apply to wilful sin as a habit
sin
(ixovaiug),
giveness where
What
is
in
there
are
or
put to God's for-
repentance on man's part.
is
Atonement?
God whereby He
The
justifying grace
accepts the sinner as righteous
His sight has a forward as well as a backward
Wrapped up
reference.
is
limits
seventy times seven compared to the virtue
of the Blood of
of
not
{aiJ,apTav6vTuv),
inward repugnance
without
But no
sorrow.i
re-
these warnings
and to a willing continuance
to single wilful acts,

in
in
God's act of justification
the truth of the perseverance of the saints in spite
of all lapses or divagations.
Nor,
finally,
does any
one escape the essential controversy between
and the
soul
God
simply by avoiding the guilt of a
subsequent dishonouring of the profession made at
For that
the Lord's Table.
essential
controversy
concerns the entire fact of the sin and guilt
man's nature
are beside the point
and when that
questions receive their
Of
arise
fears
from
modesty,
1
it
and
a
own
is
settled, other
solution.
scruples in general, except such as
certain
may be
Gilbert,
of a
until that is settled, other questions
pure
humility
and
noble
said that their generic spring
TAe First Interpreters ofJesus,
p. 295.
PRACTICAL ASPECTS
is
269
to be found in a lack of religious assurance.
seldom the lack has been due to
difficulty
Not
about the
doctrine of Election, and to uncertainty about one's

place amongst the elect.
It
will
be remembered
how much torment this speculation caused John

Bunyan,
until
he found
relief in
at the generations of old
Lord and were confounded

excellence
.''
"
And
mirror in which to see our election

ship with
whom
is
there
recommendation
Calvin's
in
"Look
the text,
did any ever trust in the
is
much
is
that
the
Christ, fellow-
proof of our election.
sufficient
But although the judgment by the House of Lords

in the recent Scottish Church Case has temporarily
revived popular interest in the doctrine of Election,
the pressure of modern uncertainty as to personal
standing in Christ, and as to a personal
title to
the
benefits of the Sacrament, bears at angles different
from
those
say,
reflected,
Pascal's
in
Letters, or in the early novels of Dr.
Provincial
George Mac-
donald, such as Robert Falconer.
Modern
revivalism, with its striking
of sudden conversion
sometimes the
crisis
Christians to
'
ecstatic
phenomena
experience, has
unduly shaking the confidence
who cannot
of Christians
any similar
effect of
and
point in their
or rapture.
remember that
Grace Abounding,
It
in
is
own
case to
well for such
considering their
p. 35 (Cassell's edition).
THE LORD'S SUPPER
270
title
to frequent the Lord's Supper, attention should
rather be occupied with Christ Himself than with
however genuine.
varieties of religious experience,
The admirable answer
to
interrogations about
personal fitness for joining in the Sacrament to be
found in the Westminster Larger Catechism
worth quotation, " One who doubteth
may have
of the Lord's Supper,
with
of his being
true
interest
though he be not yet assured thereof
in God's account
the
well
due preparation to the Sacrament
in Christ, or of his
Christ,
is
hath
it,
apprehension
of
if
in
and
he be duly affected
the want of
it,
and
unfeignedly desires to be found in Christ and to
depart
from
iniquity
in
which
case
promises are made, and this Sacrament

for the relief even of
he
is
is
weak and doubting
(because
appointed
Christians),
to bewail his unbelief, and labour to have his
may and ought

that he may be
doubts removed, and so doing, he

to
come
the
to
Lord's
further strengthened."
A number
may be
Supper,
of further objections to communicating
There are persons who, though
briefly met.
satisfied as to
the permissibility of their presence at
the Sacrament, think
it
their duty to resile until
they have acquired a higher degree of actual saintliness.
But
is
not this as though the insufficiently

'
Question 172.
PRACTICAL ASPECTS
271
nourished in body were to decline the food fitted to

strengthen, or as though the sick patient were to
decline the physician's prescription
and
secretive
solitary
disposition,
Others of a
in
segregating
themselves from fellowship, forswear the very cor-
needed in their
rective
again,
who complain
case.
The
self - righteous,
of the questionable character
and inconsistent conduct of persons to be seen at

the Table, overlook the Lord's parable of the Tares
and the Wheat,
forget
how He Himself ate and

sinners, and how even
drank with publicans and

the communicants in the
from being
The
perfect.
Upper Room were
exclusiveness practised
far
by
Plymouthists, Baptists of " close communion," and

perfectionists in general, implies
a defective under-
standing of the limits of judgment devolving upon

ecclesiastical officers.
and
it
is
certain
pharisaism
are
communion.
and of
God
alone searcheth the heart,
that the sins of uncharity and
not the least inimical to worthy
Once more, problems of asceticism

casuistry deter some from com-
practical
mitting themselves to the fellowship of the Supper.

in such matters will do well to study
than the opinions of ascetics and
more
their Bible
precisians, who often come under the Apostle's con-
The perplexed
demnation of teaching the doctrines of men for the

commandments of God. While there is no limit
THE LORD'S SUPPER
272
to the holy self-denial open to every communicant,
the individual
is
not to be judged of men, since
it
own Master that evei-y one standeth or

falleth.
As for sticklers about details in the manner
of administering the Sacrament, they are commonly
is
to his
marked
either
by lack of devotional fervour or of
calm judgment.
This not infrequently applies to
fastidiousness about the
some quarters
common Cup,
resulting in
in the adoption of the individual
Cup,
to the sacrifice of the dignity of the Chalice, and to
some measure of departure from the

this
and divide
it
rubric,
amongst yourselves." ^
"Take
Disputes
about the use of fermented wine seem most unhappy
and
superfluous.
Proceeding next to focus some of the
mental benefits of participation

of the
in the
characteristics to be noted
first
is
the ex-
Rite in respect of that funda-
pressiveness of the
mental mood of the

If penitence
experi-
Supper, one
human
spirit called penitence.
be the fundamental Christian grace,
Dr. Illing worth has just written 2) it be that

which " places our entire personality, with the triple
if (as
functions
of reason, feeling, and will, in
relation to
God,"
is
it
a right
not specially in the Lord's
Luke
Christian Character: being some Lectures on the Elements of
xxii. 17.
Christian Ethics.
PRACTICAL ASPECTS
Supper that we find
most
the fact of
municant
while
sin,
The
remedy.
truth
repentance
never
it
His Passion.
the
of
not
deep
enough, as
spiritual cross
of man's impeni-
Anon, however, contrition becomes
And
of
that lack
for'giveness
here let
the
of
Cup
by means of
be remarked that the
it
the
which
of sins
loss
to
laity
assurance
firm
Catholic piety.
is
partly
explains
concerning the
a defect of
Surely this denial
inflicts
full
Roman
a pathetic
not unnoticed by the writer on an
occasion when, as he communicated in

terian
in
Him
of that Blood once shed for the remission
sins.
loss,
be
in the sense of reconciliation
Cup
denial
of
much
symbolically renewed in the Sacrament of
is
merged
one
is
are not worthy so
the vicarious penitence of
is,
who endured the

tency
which every com-
up the crumbs under Thy Table." ^
as to gather
if
in
Sacrament
the
" We
eloquent of
is
more eloquent of the
still
true attitude
approaches
penitent confession,
And
evoked and made
this gi-ace
For the entire Rite
fruitful?
273
a Presby-
pew, and had partaken of the Bread, he
was inadvertently overlooked by the elder engaged

in administering the Cup.
God
called in one
'
"
And
let
the peace of
rule in your hearts, to the which also ye are
body
and he ye thankful." ^
Common Prayer "The Communion."

18
Col.
Peace
iii.
15,
THE LORD'S SUPPER
274
God
with
Lord Jesus
our
thi-ough
through the Blood of the Cross,

deep
sense
is
The Eucharist
thankfulness.
of
Thanksgiving
at once the cause
entails obligation to the service of
of
man
largely in the service of
is
God
is
realised.
called to the
or
and the expression
Gratitude for blessings received
of thankfulness.
It
and
Christ,
followed by a
is
It
is
" in one
enjoyment of
God and man.
that the service
body " that we are
sacramental blessing,
all
and having fellowship in one Head, communicants

are " obliged to the performance of such duties, public
and
private, as
in the
inward and the outward man."
munion of the
saints
do conduce to their mutual good, both
saints
is
on earth and the
This com-
also one existinff
between the
saints in light.
What
exactly
is
" All saints
Head by His Spirit."^
are united to Jesus Christ their
the relationship existing between
the great cloud of witnesses and the earthly runners
surrounded by that throng invisible,

revealed.
Yet
surely
if
in
is
but
little
sentiment merely we
would
fain connect ourselves with the line of illus-
trious
Christian
men and women now
welcome means of doing so
is
sacred ceremony counted so precious
handed on by them to
some were known to us

'
us.
in glory, a
to be foimd in this
Of the
by them and
sainted dead
as fellow-communicants in
Westminster Confession, chap.
.ixvi.
/^^.
PRACTICAL ASPECTS
the earthly shrine
pastors, teachers, guides,
parents, kinsfolk,
and
it
may be one
275
friends,
dearer than
all
Between those loved departed ones and

us who remain the bond now strongest is the holy
beside.
religion of our
mutual
faith,
and
in that religion there
can be no more hallowed link than that created by

the
memory
of mutual
here below.
communion
munion Sabbath did we say within

it
is
in the
Sacrament
Never more sincerely than on a Com-
our holy day
let us
Hence
the Lord together "
ourselves, "
Come,
go up to the House of
it is
that at the Lord's
Supper thoughts of loved ones above so readily

occur to our minds
hence also that the thankful
commemoration of the departed, always impressive

and often touching,
feeling.
satisfies
an
of that reunion the Sacrament

until the
instinctive Christian
Anticipation of reunion
is
is felt
day break and the shadows
Meanwhile, every Communion
quickened, and
to be a pledge,
flee
away
is
an admonition
and a stimulus to more Christian
living in every
relationship in
Communions ought
progress made with respect to
Successive
life.
to be milestones in
that " whole discipline of piety "

conscientious
Dr.
in
which the
Johnson was wont to examine
himself on occasions of Communion.
At a time
of Easter, while lamenting that he has " corrected

Rambler, no.
THE LORD'S SUPPER
276
is obhged to add, " I hope

Communion, I have advanced
no external habits," he
my
that since
by pious
my
last
my
reflections, in
benevolence to man."
strength
submission to God, and
In time of Communion,
coming temptation
against
acquired,
is
and many a tempted Christian has been mercifully

preserved from transgression by the remembrance
of consecration sealed at the Table of the Lord.
Thus the eminent Scotsman, Adam Black, whose

statue
stands
Edinburgh, in
in
man
experience as a young
became a communicant, says

gave a stability to
defence
from
young man
follies
my
'
found this step
and proved a
character,
and
London
in
speaking of his
London, where he
in
especially
vices,
my own
entirely
with no one to guide or check me."is
not easy to tempt that
pressure of Chrisfs
Amongst
the
hand
man
in
as
master,
Certainly
it
whose palm the
still lingers.
practical
benefits to be derived
from the Lord's Supper there are some peculiarly
valuable for the
modern
duties,
practice
life,
its
Amid
multiplicity
the rush of
of
interests,
and pleasures, the act of meditation and the

of tranquillity are,
accomplishments.
'^
present day.
with
How
it
is
salutary in
often
said, lost
this i-espect is
Life, by Boswell.
Quoted by
Di-.
Cameron Lees
in Life
and Conduct,
p. loo.
PRACTICAL ASPECTS
277
Communion
the alterative supplied by a
Service
In the stillness of the sacramental hour, in the
holy aloofness from worldly distractions and feverish

contacts,
chiefly
the restfulness of a function calling
in
receptiveness
for
recollection of
and
passiveness,
memories of past
in the consciousness of the antiquity
of a Rite continuous through so
now encompassing
the globe
reposeful influence of
The hard
the
poetic
materialism
of
is
the
catholicity
centuries
all this
there
and
is
prophylactic value.
prose of modern
quality
and
many
in
much
in
religious experience,
life
is
softened by
the ceremony, and vulgar
chastened by
its
mystic atmosphere.
Materialism, also as an intellectual temper, tends

to be
That
mitigated.
and
between matter
place to a recognition
clumsy distinctions
our
may
spirit
ultimately give
of some higher unity, has
been hinted by Sir Oliver Lodge in one of his
Such premonitions
recent addresses.^
genial
medium
outruns mere
in
find
a con-
the Sacrament, where intuition
ratiocination,
and
where
the soul
grows conscious of the truth that the iron frame

of this world
is
after
all
penetrable
by
forces of
the unseen universe.
Thus
far
we have supposed a
of agreement as to the things
At Glasgow, Nov.
tolerable
amount
most surely believed

1904.
THE LORD'S SUPPER
278
among
us,
question
but
quisite for
a time of intellectual doubt the
in
of the
minimum
belief re-
of doctrinal
communicating
one of great concern
is
to multitudes of thoughtful
men and women, who,
although sincere disciples of Jesus, yet refrain from

the Sacrament, because
of a sensitive
aversion to
any appearance of subscribing to dogmas which

they either disbelieve or are holding in suspense.
Thus Professor D. H. Bassermann, who occupies a

theological chair in one of the
German
universities,
has recently written an interesting series of Letters

to a
Layman, the layman being one who holds aloof
from the Holy Meal because of the slendemess of

his
equipment in point of positive dogma.

the writer
letters
In these
endeavours to lead his
friend
from the position of a merely ethical sympathy

with Christianity into a more positive belief
in
the living Person behind the ethical system, and
from
this into a sense of the
duty and benefit of
engaging in the Memorial of the Divine Master.^
Recent
articles
in the
Lodge and other
Oliver
Hibhert Journal, by Sir
thinkers,
on the attitude of
laymen to church worship, and books
like The Diary

a
Church-goer,
recently
published, afford fresh
of
many minds maintaining
indications that there are

'
ijier
Reform des Abetidmahk
ingen, 1904.
Briefe an einen Laien.
Tub-
PRACTICAL ASPECTS
279
religious fellowship with Jesus, yet unable to assent
to the metaphysical theories of His Person contained

in creeds like the Nicene.
It
is
long since Albrecht
Ritschl of Tubingen urged the possibility of a real
experience of justification and reconciliation through

Christ, while at the
same time professing to discard
metaphysics and to decline anything like bondage to
A writer,
historical detail in the Gospels.
respects largely Ritschlian,
who has
in these
just completed
an erudite work on the Lord's Supper (awaiting

deserved translation)
is
Herr K. G. Goetz of
Although we do not assent to

views, nor to
his
his
may not have been
originator of the Lord's Supper as
New
for those
we
find
Testament, yet his conclusion
who
is
ample
it
In spite
is
never-
subjective justification for the various
views of the Supper that
commend
themselves to
different types of minds, the ritualistic, mystic,

intellectual.
the
in the
of interest
share his general standpoint.
of historical uncertainty, he concludes, there

theless
Basle.
critical
opinion, reached on very slender
grounds, that Christ Himself
later
extreme
and
In any case, he who, following the steps
of Jesus, strives by faith to understand the original
Supper, will succeed in some true sense

eloquent of the greatness of Jesus.
is
'
for the Rite
'^
Die Abendmahkfrage in ihrer geschichtlichen EnHvichlung, von
Karl Ceroid Goetz, Leipzig, 1904, pp. 310, 311.
THE LORD'S SUPPEE,
280
This modern sense of the greatness of Jesus as
it
breaks through the Gospels as they are read in the

presence
of
who
The
The Diary of a Church-goer.
expressed in
author,
been well
worshippers, has
Christian
styles himself
unorthodox, in writing of
the gospel nan-ative, pens the following words, which
he probably would not grudge to see applied to the

story of the Institution of the
Supper
"
As
the
verses follow one another, suddenly out of the well-
known
story there comes a strange thrilling sense of
heights and depths never before scaled or plumbed.
Something
thing
it
something in ourselves, some-
in the air,
may be
the voice of the reader,
in
in
sunny mornings, in country churches, when scents
and sounds of summer come thro' the open windows,

in the equable
atmosphere of some vast minster,
when the words spoken

with
passed
stillness
at the lectern are encom-
under
all
varying circum-
and explanation,the
stances, defying calculation
new comes out of the old, the passion out of the

commonplace, and we say within ourselves, This
'
thing
is
of God.' " ^
the late T. H. Green
There are not a few who,

^
of Oxford, feel the
Christ as a Divine idea,

ally to
as others of a tentative
'
without assenting
customary formularies.
Page 213.
and
like
power of
liter-
Such minds, as well
eclectic disposition,
Sermons on Faith and The Wilness of the
apt
Spirit.
PRACTICAL ASPECTS
to hold ideas in suspense,
281
and with too great an
addiction to the abstract, might derive benefit from
the embodiment of Christian ideas in the concrete
form of the Supper.

Thus, as
the
of
lives
vision, feebleness of faith,
all
dimness of
and slowness
in spiritual
growth, the good work of grace
forward
an
to
ultimate
" the rest from individual
effort,
Meanwhile,
the calm after long
which the true elevation of devotion
will, in
of
being carried
is
perfection.
joy in God, the acquiescing in
striving, the secret
His
communi-
very diverse
cants proceed year by year, amidst
these all
men
are not capable
all may
God which
but
reach the silent and humble adoration of

arises
Nor
out of a pure and quiet mind."^
by which such
any means of grace
lies
is
there
purity and
quietude of mind can be more truly begotten than
by the
silent
and humble adoration of
is
far
Lord
Communion.
Jesus Christ in the hour of believing
While the mystical union of the
oin-
soul
with Christ
from being confined to the Holy Supper, the
quickening of faith
those
moments
of
marvellous indeed.
not exceptional.
Sprott,
who
'
and
love
experienced during
sacramental
interchange
The testimony
We
give
it
of Boston
is
is
as quoted by Dr.
urges the value of obeying the WestJ.
H. Shorthouse
in John Inglesant.
THE LORD'S SUPPER
282
minster Directory in
its
injunction that the Minister
make the Declaration " that these elements, otherwise common, are now set apart and sanctified to
"
this holy use by the word of institution and prayer
;
(even as in Baxter's Liturgy the elements are to be

declared " sacramentally the
Christ
Body and Blood of

" The elements after consecration, being
").
more common bread and wine,
declared to be no
but sacred symbols of the Body and Blood of Christ,
my
I felt in
spirit
a sensible change accordingly.
the sacramental union
discerned
of the signs and
the thing signified, and was thereby let
view of the mystical union.
and
do believe
it this
day.
saw
it,
into
believed
it,
do not remember
myself ever to have been so distinct in the view and

faith
of
time
second
change on
said.
glorious
this
May
my
I
have
spirit
mystery.
most
This
remarkably
upon the declaring
is
felt
as
the
that
above
never omit to declare as said in the
administration of that ordinance."
In concluding our present survey

field of
of the wide
thought connected with the Lord's Supper,
in its history
theory and practice during
nineteen centuries,
the past
we may venture to express the
devout hope that this great Sacrament of the world's

1
Worship and
D.D., p. 123.
Offices
of the Church of Scotlmul.
G.
W.
Sprott,
PRACTICAL ASPECTS
Redemption, purged
of
all
false
accretions
283
and
enriched by the experience and reflection of manifold

generations, will again
first,
the
symbol and
become what
the
throughout aU Christendom.
means
it
of
was at the
real
unity
INDEX
Aaron's
Bucer, 65, 691.

BuUinger, 65.
Bunyan, 238.
pot, 3.
Abel's offerings, 3.
Abraham's
sacrifices, 3.
Acts of Apostles, 4.
Addis, W. E., 260.
Agapi, IS, 23, 31, 34.
Age
for first
Butler, 103.
Calvin, 61, 208, 264.
Communion,
Canterbury, Archbishop
259.
Altar, 24, 25.
Carlstadt, 59.
Ambrose,
Catechisms,
Amen,
13.
Ceremony, 134.
Chalmers, Thomas, 125.
Andrewes, Lancelot, 235.

Antidote of immortality, 35.
Apocalypse, 26.
Charles
i.,
86.
Child-Communion, 260.
Apologeticus, 34.
Apologia, Newman's,
Chrysostom, 50, 228.
16.
Clement of Alexandria, 43,

Clement of Rome, 27, 28.
Justin's, 31.
Apostolical Constitutions i 260.

Aquina's, Thomas, 43.
Articles, 66, 67, 71, 74, 75, 76.
Asceticism, 271,
Ascham, Roger,
89,
91, 270.
32.
Apology,
of, 57.
Westminster,
45.
Coal of fire, 4.
Coe, Prof., 261.
Coleridge, S. T., 109, 246.
Commission, Christ's, 20.
73.
Common
Babylonian Captivity, 66.
Banquet, Plato's, 140.
Prayer (Edward VI.),
68.
Communion
of saints, 274.
Confessio Variata, 65.
Confession, Westminster, 88, 89,
Baptism, 11, 257.

Barnabas, 27.
Bassermann, 27^-
90, 91.
Confraternity of Sacrament, 124.

Consecration of elements, 31,
201, 204, 215, 219.
Corinthians, Epistles to, 21.
Corpus Christi, Feast of, 41.
Baxter's Liturgy, 77> 282.

Beet, Prof., 15.
Black, Adam, 276.
Black Rubric, 74.
Boston, Thomas, 104, 281.
Breaking of bread, 20, 21.
Bruce, Robert, 86, 233.
Convocation, 53, 76.

Covenants, 3.
235
INDEX
286
Cranmer, 67, 69,
72.
First
Book
of Discipline, 80, 81.
of blessing, 22.
of the Lord, 22.
Cup, denial of, 273.
Fourfold State, The, 104.

Free Church of Scotland, 128.
Cyprian, 37.
Cyril of Jerusalem, 13, 48.
Frith, 66.
Cup
Cup
Cyril Lucaris, 53.
Date of Passover,
18.
Declaration, the, 282.

hnitaiioju^ 232,
Dc
Demeter, 44.
Denney, Prof., II, 13, 25.
Devotional literature, 227.
Diary of a Church-goer, 278, 280.
Didachi, 28.
Dionysius, 50Directory, Westminster, 80, 89,
91.
Disruption, Scottish, 127.

Doctrinal minimum, 278.
Doctrines in Sacrament, 157,162.
Dorner, 52, 61, 151.
Douglas, 80.
Drinking Christ's blood, 12.
Drinking into one Spirit, 23.
Eating
Christ's flesh, 12.
Friends, Society
of, 95.
Froude, Hurrell, 115.
Gennadios, 51.
Gift in Sacrament, 156.
Gilbert, 14.
Goetz, 279.
Gore, 121, 123, 145.
Greek Church, 42.

Greek customs, 53.
Green, T. H., 280.
Gregory of Nazianzum, 49.

Gregory of Nyssa, 48.
Hales, John, 94.
Halifax, Lord, 124.
Hallowed bread, 3.
Hamilton, Patrick, 79-
Harnack, 27, 36, 42, 50.

Hatch, 43.
Hebrews, Epistle to, 24.
Hegel, 148.
Henry
VIII., 66.
Herbert, George, 236, 261.
Ecclesiastical Sonnets, 253.

Edward VI., 67.
Edwards, Jonathan, 104, 245.
Election, 269.
Elizabeth, Queen, 73.
Hermann, Archbishop,
Emmaus,
Hooker, 133.
19.
Ephesians, Epistle
Ephrem,
to, 23.
St., 4, 254.
69.
Hermas, 27.
Heron, 28.
Highlands, Scottish, 266.
Hippolytus, 36.
House
of Lords' judgment, 269.
Huss, 55, 56.
Erasmus, 56, 66.

Eucharist, 31, 32.
Kucharistic Adoration, 247.

Euchologion, 128.
Exclusiveness, 271.
Experimental benefits, 67.
Fear of communicating, 267.

Feasts, 6, 9.
Feeding the multitude, 10.
Fermented wine, 272.
Ignatius, 27.
Incarnation, 40.
Individual cup, 272.

Institution of Supper, 13.
Insubstantiation, 53.
Intercession of Christ, 186.
Intercessory prayer, Christ's,
IrensEus, 34.
Irish Episcopal
Irving,
Church, 77.
Edward,
125, 126,
8.
INDEX
James
vi., 76, 86.
Jerome,
287
Lollards, 79.
Peter, 41.
Lord's Prayer, 12.
Lombard,
13.
John of Damascus,
13.
John, St., Epistle of, 24.

John, St., Gospel of, iS.
Johnson, Samuel, 104, 246, 275.
Jude, St., Epistle of, 24.
Justin Martyr, 31.
Love-Feast, Wesleyan, 103.

Low Mass, 41.
Kant, 109,
Keble, 114, 247.
M'Cheyne, A. Murray, 127.

Macdonald, George, 269.
ICiss, 31.
Malachi's pure offering,
Knox, John, 80, 84, 86, 261.

Knox, Vicesimus, 12.
Kyd, B. J., 72.
Manna,
Lake
Poets, 112.
Lateran Council, 40.

Laud, 53.
Lights, 35.
Liturgies of the Sacrament, 193.
Liturgy, Baxter's, 77, 282.
Bersier's, 224.
Calvin's, 208.
Catholic Apostolic, 224.
Church of England, 213.
Church of Scotland, 221.
Congregational, 225.
Didachi, 200.
Eastern, 200.
Edward
VI.
St., 17.
7.
4.
Manning, H. E., 249.

Martineau, James, 143, 251.
Martyr, Peter, 69.
Mary, Queen of England, 73.
Mary, Queen of Scots, 86.
Mass, 16, 177.
Melanchthon, 63, 65.

Melchizedek's
Melville,
gifts, 3.
Andrew,
86.
Messianic reign, 6.
Middle Ages, 39.
Millenary petition, 76.
Milligan, Dr., 185.
Mixed Chalice, 33.
Moberly, Prof., 183.
Moody, D.
L., 128.
Mysteries, Eleusinian, 44.
67.
Free Church of Scotland,

222.
French Reformed, 212.
German
Luke,
Luther, 56, 57, 66, 233.

Lytic Treatise^ Frith's, 66.
Evangelical, 208.
Greek, 200.
Knox's, 217.
Newman,J.H.,iiS,ii8,ii9,248.
New Testament, 8.
Nicene Council, %i.
Nineteenth century, 9.
Noah's covenant, 3.
Luther's, 206.
Obstacles to
New
Occam,
Testament, 193.
Petrine, 16.
Scottish Bishops', 86.
Scottish Episcopal, 224.
St. Giles', 224.
Theistic, 137.
Loaves of setting forth, 3.
Lodge, Sir O., 277, 278.
Communion,
263.
60.
Ochino, 69.
Old Testament,
i.
Olney school, 114.

Order, Book of Common, 82, 84.
Origen, 36.
Owen, John, 98, 103.
Oxford Movement,
141.
INDEX
288
Paley, 103.
Papias, 27.
Parables, 10.
Parker, Archbishop, 74.
Paschasius, 39, 157.
Passover, 5.
Pilgritn's Progress^ Tke^ 238.
Pius IV., 73.
Short Catechysme, A, 70Smith, Dr. Walter C, 253.
Plummer,
Spurgeon, C. H., 150, 250.

Stanley, Dean, 52.
Supersubstantial bread, 13.
Synod of Jerusalem, 53.
Synod of London, 73.
Socrates, 140.
Song of Songs, 7.
Sophocles, 44.
Spiritual
Sprott, G.
16.
Polycarp, 27,
Practical Aspects, 257.
Presbyterians, English, 93,
Presence bread, 3,
Present-day needs, 276.
Priesthood, Christian, :87.
Pusey, 118, 120.
Quietists, 60.
22.
282.
Tertullian, 34.
Real Presence,
120,
96,
163,
43.
5.
Tillotson, 94.
Receiving Christ, 154.
Remembrance,
Thomas Aquinas,
Threshold Covenant, The,
177.
Tintern Abbey, 112.
17.
Transubstantiation, 38, 40, 129.
Reservation, 33.
Res
Sacratueiiti, 149.
Resurrection, After Christ's, 19.
Revivalism, 269.
Ritschl, 279.
Catholic recent thought,
Unitarian address, 142.

Unitarian Liturgy, 226.
United Presbyterian Church, 128.
Unworthy communicating,
Verbum
129,
Row,
W.,
Tabernacle table, 3.
Table talk, Christ's, 18.
Taylor, Jeremy, 96, 242.
Temple, The, 237.
Quakers, 136.
Roman
meat and drink,
Spottiswoode, 79.
265.
Visibile, 8.
Voysey, Charles, 137.
79.
Ruskin, 114.
Sacrifice, I, 2, 9, 34, 37, 38, 48.
Sacrificial Idea, 37.
Sadler,
M.
F,, 121.
Sancta Sanctis, 31,

Sanday, II.
Wilberforce, 63, 120.
Savonarola, 55, 56.

Savoy Conference, 76.
William ni.'s commission, 77.
Wisdom's
Schoolmen, 41.
Schwenfeld, 59.
Scott, Sir
W.,
113.
by
Morkison
invitation, 6.
Wishart, George, 79.

Witness of Sacrament, 25.
Wolf's Articles, 74.
Seabury, Bishop, 77.

Second Book of Discipline, 86.
Primed
Waldenses, 55.
Wesley, John, 103.'
Westminster Assembly, 88.
Weston, 72.
Whichcote, 93.
Zwingli, 146.
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3 1924 029 335 886

Cornell University Library.

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THE CHRISTIAN DOCTRINE OF

SIMPKIN, MARSHALL, HAMILTON, KENT,

NEW YORK CHARLES

subject of the Lord's

Of the Sacraments which were

ordained by the Divine Founder of the Church

and memorable hour

pointed, the wealth of religious truth

and controversy by which

these are but

throughout the Christian era

a means of communion with the Lord

and of fellowship between

a few of the circumstances

think truly and fruitfully

ever incumbent upon

both learned and simple.

The state of theological thought

For there are many signs

figure so largely in the

of doctrinal truth which

Testament, the historic creeds, and in Christian

century a number of factors

have been somewhat adverse to dogmatic

Activity with respect to the principle of evolution

has called for a recasting of apologetics, and for a

with simple and fervent

atonement through the

Industry in biblical criticism

questions as to the authenticity

been apt to content

views of the universe.

have drawn their

the character and work of Jesus as

than as the eternal Son of God.

theories need not disconcert, but

illuminative in the religious domain.

from shaking the Christian founda-

Evangelism seems to remain too elementary

and more potent sanctions than can be supplied by

enter again into the vast treasury of transcendental

truth contained in the

and the restatement of

terms compatible with newer intellectual con-

a task for the immediate future.

progress in this direction

may judge from

the history of Christian theology

in the past, the Lord's

through which the power of these truths may be

the Sacrament will supply

which the author believes to be greatly

a brief conspectus of the main

course of thought upon the subject from the earliest

to the most recent developments

endeavour has been made

some reference to every view of