anathema sit." The comment of Perrone on these words is as follows : " Haec porro Veritas est corollarium dogmatis de tran- substantione ; panis enim et vinum per consecrationem convertuntur in illud Christi corpus et sanguinem, qui in coelis est, et in eodem statu glorioso ; jam vero corpus illud inseparabile est a sanguine, anima et divinitate, et e converso pariter sanguis separari nequit a corpore, anima, et divinitate, ergo sub quavis specie totus Chris- tus praesens fiat necesse est." 1 Withholding the cup from the laity is therefore founded on the doctrine of transubstantiation, and must fall with it. The custom was introduced gradually, and it was not until the Council of Constance, A. D. 1415, that it was made a law in the Latin Church. And that Council admits that its action was contrary to the primitive practice, for it says : " Although in the primitive Church this sacrament was received under both kinds, yet has this custom been introduced, that it should be taken by the celebrants under both kinds, and by the laity under the kind of bread only. Wherefore since this custom has been introduced by the Church and the holy fathers on reasonable grounds, and has been very long observed, it is to be accounted for a law, etc." 2
The Design of the LoroVs Supper. As the death of the incarnate Son of God for us men and for our salvation is of all events the most important, it should be held in perpetual remembrance. It was to this end that our blessed Lord instituted this sacrament, and accompanied the institution with the command, " This do in remembrance of me." And the Apostle in 1 Corinthians xi. 26, tells his readers, " As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." This itself is of great importance. The fact that the Lord's Supper has been celebrated without interruption in the Church, from the day of the crucifixion to the present time, is an irresistible proof of the actual occurrence of the event which it is intended to commemorate. It is, therefore, just as certain that Christ died upon the cross as that Christians everywhere celebrate the Lord's Supper. It is not only, however, the fact of Christ's death, which this sacrament thus authenticates ; but also its design. Our Lord declared that He died as a substitute and sacrifice. " This is my body which is given for you ; " or, as the Apostle reports it, "broken for you." "This is my blood of the New
1 Preelections Theologicce, 5th edit. Turin, 1839, vol. vi. p. 168. a Notitia Eucharistica, ut supra, p. 624.
622 PART HI. Ch. XX. — THE MEANS OF GRACE.
Testament, which is shed for many for the remission of sins." Redemption, therefore, is not by power, or by teaching, or by moral influence, but by expiation. It is this truth which the Lord's Supper exhibits and authenticates. Still further, as Christ affirms that his body was to be broken and his blood shed for the remission of sin, this from the nature of the case involves on his part the promise and pledge, that the sins of those who receive and trust Him, shall certainly be forgiven. The sacrament thus becomes not only a sign but also a seal. It is the handwriting and signet of the Son of God attached to the promise of redemp- tion. As, therefore, the truth revealed in the Word has the highest power that can belong to truth in its normal influence on the human mind ; so even the natural effect of the truths symbol- ized and authenticated in the Lord's Supper, is to confirm the faith of the believer. But as the natural or objective power of the truth as revealed in the Word is insufficient for conversion or sanctification without the supernatural influences of the Spirit, so the truths set forth in the eucharist avail nothing towards our salvation unless the Spirit of all grace gives them effect. On the other hand, as the Word when attended by the demonstration of the Spirit, becomes the wisdom and power of God unto salvation ; so does the sacrament of the Lord's Supper, when thus attended, become a real means of grace, not only signifying and sealing, but really conveying to the believing recipient, Christ and all the benefits of his redemption.
In the Lord's Supper, therefore, the believer receives Christ. He receives his body and blood. The Apostle asserts that the bread which we break is a participation (kowuvio) of the body of Christ, and that the cup which we bless is a participation of the blood of Christ. (1 Cor. x. 16.) Our Lord in John vi. 53 says, " Except yet eat the flesh of the Son of man, and drink his blood, ye have no life in you." There must be a sense, therefore, in which believers receive the body and blood of Christ. The effect of this reception of Christ is two fold. First, He and his people become one ; and secondly, all true believers in virtue of this union with Christ become one body " and every one members one of an- other." Christ and his people are one in such a sense that it is not they that live, but Christ that liveth in them. (Gal. ii. 20.) He dwells in them ; his life is their life ; because He lives they shall live also. (John xiv. 19.) They are one in a sense analo- gous to that in which the head and members of the human body are one. The Holy Spirit given to Him without meas^ire is com-