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 A BRIEF SHmiARY, mSTOWCAL AND DOCTRUWU 
 
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 '^^ftEV* DR. BEAUMONT, 
 
 'nSthitBiMr f mmr church, pethoua, m the tftooesi of hmoh. 
 
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 ORADUATB, AND MBMBER OF THKi»lBNBBAL COUNOIL, W TUB 
 UNIVERSITY OF 8T. ANVIKW8, SCOTLAND, 
 
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 A BRIEF SUMMARY, HISTORICAL AND DOCTRINAL, 
 ON THE LORD'S SUPPER. 
 
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 REV. I>R, BEAUMONT, 
 
 INCUMBENT OF CHRIST CHURCH, PETROLEA, in the DIfiCESE Of HURON. 
 
 (JltADlATK, AND MKMUKU OP THR(»K\RltAL COUNCIL, OF THK 
 ' . UNIVKIISITV OF ST. AXliKK\Vf<, SC'OTLAN'I). 
 
 M.P, UR.l.l'., KtiJXBUUOH, TtK. 
 
 PUBLISHED* BY E. A. TAYLOR & CO., RieHMOND-ST. 
 
 LONDOls : ,. 
 
 Al)%'KnTISER STEAM 1' i! K S S E S, K K,' II M O X I) S T tt E K T 
 
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 PREFACE. 
 
 X The design of the following pages is to show that the Doctrines of 
 Transubstantiation and the Real Presence in the Lord's Supper were 
 utterly unknown in the Apostolic Age, in the Post-Apostolic ages, and 
 in the Catholic (Orthodox and Universal) Church ot the first eight cen- 
 turies ; that they were erjually unknown to the early Fathers ; and were 
 the inventions of the Roman Church in her advancing career of cor- 
 fupition. ^hat they must, therefore, be altogetlior repudiated by those 
 who would ^jreserve the primitive purity of the Calholic and Apostolic 
 Church of KiVfjland. 
 
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THE ITOT.Y MEMORIAL ; 
 
 OR, THE LORD'S SUPPER 
 
 HISTORICALLY AND DOCTRINALLY CONSIDERED. 
 
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 ->-o^c>-<- 
 
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 ••T)uH ilo in rpmeiuhraiiop of iHf." — 1 Cof. xl. 24; 
 
 The evils of departure from the pLain teaching of the Word of God 
 are nowhere more apparent than in the controversies which have 
 disturbed the Christian Clwttlv.ilHr!ng many bygone centuries, in 
 reference to the Lord's Supp^j^pOpinions have been held, and doctrines 
 have been put forth on this subject, whi«h, on questioning the page of 
 ecclesiastical history, seem to have had no place in the early Christian 
 Church. Time, instead of smoothing down the at'erbitles of contemling 
 parties, Rccms only to intensify them, and now, more particularly in the 
 mother country, the contention rages more fiercely than ever. Rome, 
 by means of her Jesuitical agents, is forcing upon the people of England, 
 with a spirit of true ferocity, the pernicious doctrines which are held in 
 her own corrupt and uncatholic communion. I repeat the word un- 
 catholic with due intent, because the doctrines of Transubstantiation, 
 the Sacrifice of the Mass, and the Real Material Presence in the Supper, 
 were never held— ^never in the wildest flights of fancy conceived — by the 
 Ancient Catholic, or Universal and Orthodox' Church," during the first ^ 
 eight hundred years of her existence^ They took their first rise in the 
 ninth century, and were fully settled and set forth dogmatically by the 
 Church of Rome in the sixteenth century. They are therefore com- 
 paratively modem errors, and had no place in the canons and constitu- 
 tions of the Primitive Church. 
 
*r»l 
 
 I.—TME INSTTTUTfOM OF THR LORD's KUPPfR. 
 
 St. Paul's account of the inHtitution of the Holy Memorial strictly 
 
 corrol)or.it«;]i the testimony of fhc Kv.inKolists Matthew, Mark and I.ukc. 
 
 He wrote his record of it quite independently of them, and adds this im- 
 
 portant declaration, that it was communicated to him separately and by 
 
 Divine revelation ; he *' neither received it of man, neither was he 
 
 taught it," but had it "by the revelation oi Jesus Christ."— Gal. I. la. 
 
 The words of the Apostle so plainly and so clearly «how the Lord's 
 
 Supper to be a cimmmorative otdhtatue, that I will here transcribe the 
 
 whole passage, as given in his first epistle to the Corinthians. •* For I 
 
 have received of the Lord th.it which also I delivered unto you, Thiit 
 
 ^hc Lord Jesus, the same night in which He was betrayed, took bread : 
 
 and, when He had given thanks, He brake it, and said, Take, eat ; this - 
 
 is My body which is broken for you, this do in remembrance of Me." 
 
 (The original Creek says. Do this for a remembrance of Me). " Afttr 
 
 the same manner also He took the cup, when He had supped, saying. 
 
 This cup is the new testament in My blood ; this do ye, as oft as yc 
 
 drink it in rcmembrance-(/<;r <i remembrance) of Me. For as often as 
 
 ye eat this bread, and drink this cup, yc do 'show the Lord's death till 
 
 He come." Tlits latter clause, " Ye do show the Lord's death," Sfc, is 
 
 more correctly rendered," j'^ proclainf; and commemorate the Lord's death 
 
 till He come." The Lord's Supper Has therefore a two-fold significance. 
 
 1. It was commemorative of His first coming to suffer and die. 
 
 2. It was anticipative of His second coming, in glory. 
 
 I. The rejection of the Lord Jesus by the JeWs, and the errors so 
 fatal in their consequences to the whole Jewish nation, arose from the 
 confusion of the passages relating to these two phases pi the4ledeemer's 
 work. 
 
 These two events in the Christian dispensation were not understood 
 by the public interpreters of the Old Testament Scriptures. The pro- 
 phetical writings distinctly set forth both, but the Jewish doctors gave 
 a partial interpretation, and expected the promised Messiah to come 
 with all the pomp and pageantry of an earthly monarch. They expected 
 Him as /their deliverer from the domination of imperial Rome, and 
 vainly imagined that their own nation should at once be placed in the . 
 fore-iWint of the nations of the earth. Their error consisted in overlook, 
 ing the testimony of the prophets as to the lowliness and sufferings of the 
 
 'm 
 
Jloly One. When, therefore, in the *' futnes* of time," He appeared on 
 thii earth to ellect the remiMion of sins, ** He cjuiie unto Hi» own and 
 11 in own received Him not." . 
 
 It was the exprcM purpose of Hisyfn/ iulvcnt to suffer and to die 
 in our stead, " the just for the unjust, aliat He miglu bring us to God." 
 
 Pause lor a moment to think of the extreme hcinounncss of «in, and 
 the costly penalty it involved. No earthly sacrifices of any natu4l^or 
 even of unlunited numbers, could satisfy the demands of Divine justice. 
 £ven the Mosaic sacrifices, though appointed by (iod, were utterly in- 
 Buthcient, and were only intended as types to prefigure the great sacrifice 
 to comc^ — ^^_^. — _^ ^ :_ L„ 
 
 Nothing less than a Divine Victim could make effective reconcilia- 
 tion for us unto God. Therefore the Son of God Himself came down 
 to earth, and as He coiild not suffer nor offer Himself in His Divine na- 
 ture. He took upon Him our ////w<?m/j^, and in it He suffered. Jesus, the 
 Lord, Christ, tiiough to carnal eyes a seeming man, united in His own 
 mysterious person the (jodhood and the manhpod, " for iu Uim dwelt 
 all the fulngss of the Godhead bodily." ^ ' ■-■ ^■ 
 
 ■ •§' 
 The Divine Victim, "the l.ambof God slain from the foundation 
 
 of the world," shrunk not from the awful task, but "^delivered Himsel. 
 up for us all." * He surrendered Himself in order to undergo all those 
 sufferings which terminated in His death ; and having completed His 
 saving work, He exclaimed, "Itis finished!" ^. 
 
 ■ » ■ ■ ~ 
 
 Thus was offered upon Calvary, "<;«« /or <///," an alksufficient 
 
 sactifite, o6/aiion and sa/is/acii(r>i(dt the Hinn of the \vho\e world. 
 
 2. But the act which ratified all this, arkl gave us a pledge of its effi- 
 cacy, was the Resnrnction, a fact well knoWn, and at the very time 0» its 
 occurrence acknowledged by foes, and rejoiced in by the followers of the 
 Risen One. After having familiarly associated wifli His disciples for a 
 period of six weeks subsequently to His resurrection, the Lord Jesus 
 went out to Bethany, and in the presence of a large body of witnesses, 
 after having given full instruction for the further prosecution of the gospel 
 message, finally left this lower world. He was carried up by attendant 
 powers from above, and made His glorious and triumphal entry into 
 heaven, "where He ever liveth to make intercession for us." 
 
r"^«n^ ^-ir^j^^^^^Tjija^^' 
 
 
 While the disciples were still standing gazing heavenward, trans- 
 ffxcd with wondering rapture at the sight,, angelic messengers appeafcd 
 upon the scene, and.jthus addressed them: "Ye men of Galilee, why 
 stancl ye ga;?ing up into heaven ? this same Jesus which is taken up from 
 you into heaven, sjjall »/rt>///ir/« liki manner as ye have seen Him go 
 into heaven."— Acts i. ii. 
 
 Shall w <y«</ In His glorified body, witli glorious hosts attend 
 ing, and with power and splendour! In His first advent all the 
 prophecies relating to His sufferings and death on our behalf were amply 
 fulfilled, even to the last jot and tittle ; and so in Hjs second advent, 
 yet future, ^W relating to His i-^^^ sliall also be realized, for He shaH 
 wield the mighty sceptre of universal empire. The Lord's ancient and 
 Goyenant people, the Jiews, shall be brought in with the fulness of the 
 Gentiles^ and the Christian Church, 6mbrkcing faithful believers of all 
 nations, shall realize tKe fuH answer to their now daily prayer* "Thy 
 kingdom come r" ' 1 
 
 .This blessed event ^s to bAept in mind by those who participate 
 in the Lord's Supper, forijesus Himsell concluded all by saying, " For. 
 as oft as ye eat this breach and drink this cup, yc do show the Lord's 
 death/////^f/ww^."— I Cor. xi. 26. 
 
 Let this prospect en<:ourage us ! 
 
 VVhen we look around and see infidelity, indifference, error, violence, 
 fraud and superstition huifrying away unhappy millions to perdition, let 
 us rejoice in the fact that the day will come— periiaps ere long— when all 
 these shall give place to piety and truth, to light and intelligence, to 
 benevolence and good-will to men, and when heaven itself shall be begun 
 upon earth. Pray ! O ! ,pray for the hastening of that day ! "Lord, 
 how long?" 
 
 II. — INNOVATIONS. 
 
 Tlu observance of the Lord's Supper by the Early Christian Church. 
 
 The Lord's Supper was, during the apostolic age, celebrated in the 
 evening, as a strictly spiritual festival, and was preceded by the Agape, 
 or Love-Feast, at which the wealthy brought sufficient for the joint 
 wants both of themselves and the poor. For many centuries Subse- 
 quently it was observed with all simplicity. Certain alteration?/ were, 
 
 however, made m it by Gregory the Great, who was consectated^ishop 
 of Rome in the year 590, and who not only augmented the ceremonial 
 
 - ■ -' '■ . ■ ■■■■ - ' - / ■■.'• 
 
 it 
 
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 of the church generally, but added many embellishments to the Lord's 
 Supper in particular, in order to render it more impressive. Siill it was 
 regarded as a memorial, and as a memorial only, of the efficacious sacri- 
 fice and precious death of the Lord Jes.us. The influence and popularity 
 of the clergy at fhis time advanced with rapid strides, and everywhere 
 their importance as counsellors in civil affairs, and as priests of God, was 
 acknowledged. It is hot to be marvelled at, that, with human weakness 
 and vanity clinging to them, some should have sought out doctrinal 
 means of still further pushing theiy^iciar claims. In the 9th century a 
 Oallican priest had the audacity t^«sert, that after the delivery of the 
 words of consecration, the bread was turned into the real and* material 
 Hesh of Christ, and the wine into His yeritable blood. All Christendom 
 was startled by the assertion, and many and long were the disputationsT- 
 ^hich ensued. . > 
 
 Wordly-minded priests saw that an engine of great power would be 
 
 placed in their hands— a power that would give them permanent lordship ^. 
 
 over the minds of the people— if this startling doctrinrf could be; 
 
 established. But even the increa§mgly corrupt Church of Rome -hefsojf. 
 
 hesitated for nearly 400 years before adopting thi^ strange assertion iis.. 
 
 an article of her faith ; and it was not until the 4th Lateran Council, in 
 
 121 5, that this, the doctrine of Transubstantiation, was finally set forth 
 
 as an established dogma of the Roman Church- 
 Rome has ever been remarkable for the pertinacity with which she 
 
 has followed out her errors, and her course of action in reference to 
 
 Transubstantiation adds another instance of the woeful blunders she 
 
 has^made by departing from the plain Word of God, 
 
 The Council of Trent ( 1 545-1 564), held in the very days of the great 
 reformation of the sixteenth century, as if determined to make the breach 
 between Protestantism and Romanism— the Bible and the Papacy— . 
 utterly impassable, went the whole length on this subject Pope PiuS 
 IV. condensed the decisions of this Council into a creed, to which his 
 name is given, and which thus sums up the matter: "I profess likewise 
 that in the Mass is offered to God a true, proper and propitiatory sacri|[ 
 fice for the living and the dead, and that in the most holy sacrifice of 
 the Eucharist there is truly, really and substantially the Body and Blood, 
 together with the Soul and Divinity ol our Lord Jesus Christ, aind that 
 there is made a conversion of the whole substance of the bread into the 
 
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 body, and of the whole substance of the wine into the blood (of Christ), 
 which conversion the Catholic (Roman) Church calls Transubstan- 
 tiation." 
 
 . Can anything be conceived more gross and monstrous than the 
 , doctrines embodied in this short paragraph ? ' '' 
 
 The Church it Rome of the early centuries of Christianity knew 
 nothing of such doctrines, nor were they ever even hinted at. But the fact 
 of their subsetiuent promulgation stands.before the world, graven on the 
 tablets of history. \Vith the open Word of eternal truth before them, men 
 pressed into the service of Jesuitism are at present fiercely propagating, 
 in the mother country, these pernicious and revolting doctrines. Rome 
 IS gettmg together her forces for a series of efforts in her life or death 
 struggle—for her days are nuijibered— and England is the battle-field. 
 The next century, according to calculations based on prophetic data, will 
 probably witness agitations unsurpassed for severity in the religious his- 
 tory pf the^oyd. .The contest wiU be between the Bible and the Papacy^, 
 and^cafl we doubt on which side the victory will be? But in view of 
 ib'i social and even family turmoils into which a njalighant Jesuitism 
 wilt plunge Protestant Christendom (and perhaps England in particular), 
 we have a duty, and that duty is, that we should " Earnestly contend for 
 
 the faith once delivered to the saints." ' 
 
 . ■ ■ . '/ 
 
 Let us cherish a glowing thankhihiess for the privilege of having 
 
 ■ the Word of God in our hands,' and. let us more devotedly and more 
 
 earnestly follow its hallowed teachings than we have ever hitherto done. 
 
 ; THE iillILK DOCTKINE ANp THE VaPAL DOCTRINE OF THE 
 
 LptD's SUPPER. 
 
 The meretricious splen(lors of the Roman CathV)lic Mass are as 
 attractive to the carnal mind, even in these enlightenecf days, as ever 
 But the wonder is that men duly indoctrinated into the principles of/ 
 Evangelical Protestantism should, in their eagerness after a more show/ 
 ritual, have been betrayed into the advocacy of Romish doctrine, amL 
 the very practice of Romish Ceremonial itself. Truly, there is need fqf 
 an anxious inquiry after the^'old paths",pf;the Primitive Church. / 
 
 The Romish Church sets forth two propositions in reference to the 
 Supper, which are equally unscriptural :— 
 
 1. That it embodies the Ilea/, Material and Bodily Presence/ of 
 Cbnst. , 
 
 2. JhaXii is 2iiacrifice. 
 
 r 
 
9 
 
 V 
 
 1 . The fbrmer of these two theories originatetl^is we sec, in the 9lh 
 century, and is the logical sequence ol the doctrine of Transubstantia- „ 
 tion. The Church cf Rome, in order to put the uiatttr beyond the 
 bounds of misunderstanding, declares that after consecration the bre:u| 
 and wine become " really, truly afnd substantially the body and blood 
 together with the w/// and divinity oi our Lord Jesus Christ. (Creed oi' 
 Pope Pius IV., 1564.) And she further declares that, " In this Sacra- 
 ment are contained not°only the true body of Christ and all the consti- 
 tuents of a true body, as hone and smiivvs, but also C//r/6/ whole and 
 entire:^ (Trent Catechism, 1564.) '^v 
 
 The real presence of Christ in the Supper was, even in its simplesl 
 form, never imagined by the divines of the early Christian Church. 
 Before the close of the first century divers errors had crept hv antl 
 marred the doctrines promulgated by the Apostles, and for several cen^ 
 turies afterwards, various errors had to be considered and formally put 
 down by general councils of the Church. The divimty of our lx)rd was 
 by materialists called in (juesti'on, while on the other hand His human- 
 ity itself was also denied, there having been a class of disputants who 
 maintained that the body of Jesus was not real and substantial, but only 
 seeming : that indeed He hail dwelt on earth in His divine and spiritual 
 nature, but that His app:) rent body was a mere phantom ! Each and 
 every doctrine of the Christian faith was in these etirly days subjected 
 to the most minute and searching criticism, but no such notion as that 
 of Transubstantiation was ever even hinted at ; nor <lo the writings of 
 the Fathers of the first fom- or five centiuries contain anything that 
 favours the doctrine of the Heal Presence. Such a doctrine, then, 
 though an essential one ot the xwoClk^xw Roman Church was most cer- 
 tainly never held by the early Catholic or Orthodox Church. Much 
 stress has been laid by Roman writers, in their defence pf Transubstan- 
 tiation and the Real Presence, on the words of our Lord, "This IS my 
 body," and these words are held by them to be conclusive. But here 
 again is another blunder added to the heap already standing at the 
 door of Rome, as the consequence of her open departure from the Word 
 of God. The ordinary reader of the sacred page is familiar with many 
 such dogmatic phrases, whieh however are only symbolical. Our Lord 
 Jesus also said, "I am the viiie, ye are the branches." " I am the 
 way:'y'\l am the door^' In Deut. xvi. 3, the unleaVened bread is 
 called /-the bread of affliction," and the head of the Jewish family at 
 
^pwwjf' 
 
 ■■ ■ ' \- 
 
 ■ : «■:■- .10.; ■■; ■■"..■• 
 
 the Supper of the Passover, brokc'it and gave to each a piece of it, with 
 the words, " T/tts is (signifies, represents, commemorates) the IJread 
 of affliction which your fathers did eat in the land of Egypt." The 
 prophet Ezekiel was commanded to shave his head as representative of 
 the desolation of Jerusalem ; then it is written, " Thus saith tlie Lordj^ 
 t/tis is yerusalem.'' What ! the prophet's shaven head i* St. Paul ii|i 
 Gal. iv. as, writing of Agar, says : "This Agar is Mount Sinai in 
 Arabia ;" and our I.ord who said, " This is My i^dy," said also, ** This 
 Cup is the New Testammt in My blood." And when, on another occa- 
 sion He significantly said, '* My meat is to do the will of Him that seiit 
 Me," He by no means meant that His labor was the material susten- 
 ance of His body. . i 1 :i_ ,'■._■_■:.__. -.^ ''::_..___,'_'::__■;::'._ 
 
 Our venerable Church, in her xxviii. article, sets forth very clearly 
 
 the spiritual character of the Supper in these wprds :" The Body of 
 
 • Christ is given, taken and eaten in thq Supper, only after a heavenly and 
 
 spiritual manner ; and the means whereby the Body of Christ is received 
 
 and eaten in the Supper, is^a/W." 
 
 The following note, first inserted in 1552, subsequently omitted and 
 then again restored in a remodelled form in 1662, is appended to the 
 Communioh Service, and runs thus : , J^--"^ 
 
 " Whereas, it is ordained in this officefdr the administration of the 
 Communion, that the communicants should receive the same kneeling : 
 It is hereby declared that thereby no adoration is intended, or ought to 
 be done, eiether unto the Sacramental Bread or \^ine there bojdily 
 received, or unto any. ciorporal presence of Christ's natural Flesh and 
 Blood. For the Sacramental Bread and Wine: remain still in their very 
 natural substances, and therefore may not be adored, for that were idola- 
 try to be abhorred of all faithful Christian/S ; and the natural Body .apd 
 Blood of our Saviour Christ are in heavqn and not here, it being against 
 the truth for Christ's natural body to be at one time in more places than 
 
 ^^'a »■ ■ "' ■ ' 
 
 one. . . 
 
 To these two quotations from our Formularies many more might be 
 
 adduced to show beyohd all doubt that the teaching of our church is 
 
 directly against the doctrinesofTransubstantiation and the Real Presence, 
 
 Nmd uncompromisingly opposed to them. This in some measure accomits 
 
 Im: the bitterness and rage of the Jesuit party who have been smuggled 
 
 into the Church, and who therefore labor so furiously to change her 
 
 cbnaftitution, and to subvert her eminently Scriptural character. The 
 
 \ 
 
:%■'■ 
 
 \: ■ 
 
 t« 
 
 Roman Church is thus.clearly in antagonisuKwith ihu Church of Eng- 
 land, and, with the early Catholic Church, of which the Dritish Church 
 was from tjie very first century a true and Ortnb4ox branch. Her 
 antagonism to these is owing to her irremediable opposhipn to the Wtrd 
 of God itself \; 
 
 2. The secohd error in reference to the Holy Supper is tfitn^it is a 
 Sacrifiie. This notion arises from that of the Presence. If the 
 ant be a Sacerdotal ^txi^iX^i^t^ with power to change the emblems in t 
 the real body and blood of the itofd Je&u^, he has also power to oficr 
 thcniiv This is the doctrine of Rome and the doctrine which the Jesuit;; 
 are dissoninating in the Church of England in the mother country. Both 
 maintain, in accordaneel with the Creed of Pope Pius IV. (1564), that, 
 " In the ftiass is offered unto God a true, , proper and propitiatory 
 sacrifice for the living and the dead, the same that Christ o^red on 
 the cross."^ \ , \. ' ^ 
 
 Height of blasphemy ! \yhat ? Was the sacrifice made on Calvary 
 iusitfficient, 4hat it needs to be supplemented m order to inake xiefficqcioits ? 
 Was it imper/fe^, so that it needs something further to mi^teit compieti I 
 If so, then truly \Jesus "died in'vain." ^\ 
 
 Wellmight itr6guire the lapseof 1500 years before a 3octrine so luon* 
 strous could find an esjtabKshed place in a:ny s'ection, however fallen, ttfj 
 theChristian Church ! vVhen the ** Apostles and disciples came together/ 
 to break bread" (Acts ,xx/^), in accordance with our Lord's last act ii/ 
 the Supper, they took it and^p it memoriallf, hut who amongst tlicj 
 would not have recoiled in horror<atthe notion of a sacrifice? Nothing 
 can be more iNcplicit on this point than the language of the Apostle/iu 
 his epistle to the Hebifews. Even the Jhewish sacrifices, though divinely 
 appointed in the first coyenaht, were ine^lipacious because of the ne- 
 cessity of repeating them, for " every priest sta^ideth daily ministering 
 and offering oftentimes the same sacrifice, which^ean never take away 
 sin : but this man {priest; ^ee the original Greek, where the wo*d piau 
 does not occur), after He had offered <?«<? sacrificKfor iins for 
 ever, sat down on the right hand of God." (Heb. x. 1W2.)' Wc 
 are '^sanctified through <he offering of the body of Jesl(is><;jhrist 
 once for all'' (v. 10.) ** For by one offering he hath perfected (or e 
 them that .are sanctified." (v. 14.) St. Peter confirms the/dbctrine of 
 the efficacy of the one sacrifice made by Jesiis, where (i /Peter iii. 18) 
 he declaresthat "Christ hath <7ff^<r suffered for sins, the jj&st for the un- 
 just, that H^might bring us to God." 
 
 > 
 

 • 
 
 The blessings of this one sacrifice are realized to us by Faith, but 
 Rome holds up her priestly sacrifice in the Mass as part of her man- 
 invented system of justification by works and acts of our own doing. 
 While Rome teaches us that man can offer to God in Christ's stead, the 
 awakened penitent comes to Jesus with the words — 
 
 "Notliing in my hand I Itriag, • 
 
 .Situ|)ly to Thy eross I cling." 
 
 Our Church is as clear on this important doctrine as on aUothen^ 
 relating to the Christian Faith, and in her Communion Service pro- 
 claims that the ix)rd Jesus Christ, when He*Siuffered death upon t)ie cross, 
 " made there, by his jOfie oblation of Himself once offered, a full, perfect 
 and sufficietit sacrifice^ oblation and satisfaction for the sins of the whole 
 world." The xkxi. article sUms up the whole as follows •*' The 
 offering of Christ once made is that perfect redemption, propitiation 
 and satisfaction for all the sins of the whole world, both orijginal and 
 actual ; and there is none other satisfaction for sin, but that alone. 
 Wherefore the sacrifice of Masses in which it was commonly said that 
 the priest did offer Christ for the quick and the dead, to have remission 
 of pain or guilt, were blasphemous fables and dangerojis deceits." 
 
 Our Church and the Word of God are rangedr^i one side, to do 
 battle with Romish error and Sacerdotalism on the other. On which side 
 in the conflict shall we engage ourselves ? Our position must be clear, 
 unmistakable and decisive^ There is no middle way ; Israel is on one 
 side and the Philistines are on the ottier. Our duty is to point sinners 
 ko Jesus, the "Lamb of God that, taketh away the sins of the world." 
 He is the all-sufficient sacrifice, and we need no other ! While he is 
 tlie sacrifice, He mysteriously combines in His Divine Person the char- 
 acter of the Priest. Our " prophet," to show us the divinely appointed 
 way of salvation ; our "AiVm/," to plead "at the .right hand of God" His 
 offering for us, and our "King," to rule over us in heart and mind. He 
 Ife^ljr Great High Priest who has ,passed into the heavens and " who^ 
 ever nvethjo make intercession for us.'V 
 
 To preteild46 riapeat His sacrifice were to " crucify Him afresh and 
 put Him to an openshame/' To syx^^sQllxs Bodily Vreseiue necessary 
 in the Holy Supper werel^-view Him carnally, and lose sight of the 
 fact that He is a risen, living, ascended-^nd glorified Intercessor, whose 
 ears are ever open to the petitions of His^eopleon earth. But the 
 sacrifice of the Mass is a human invention and aSaereligious act of. 
 theatrical mimicry ! . , ^^ 
 
 \' 
 
\' 
 
 y^ 
 
 ' '■ ■■■■ . :'. '■ / ■ ■- '3 ■•■■' • ■ • "^ ■■ 
 
 If the Ixjrd's Supper were indeed a sacrifice, it would be no longer 
 a Sacramettt A Sapament is a visible sign, or symbol by which some- 
 thing invisible is signified. The Body of Jesus offered on Calvary was 
 the object signified, and the Supper^'the bread and wine— merely the 
 ^cr2Lmtn\s\ Memorial. * ^ 
 
 The Supper, instead of embodying the presence of Jesus, is to signify 
 His ABSENCE. It is becausc the Lord was about to finish His saintly work 
 and return to the throne of His Father that He instituted it. It was that 
 which, according to His divine design, was to keep us <' in remembrance'' 
 .of Him. It was to remind us of the great offering on Cjlvijry ; to 
 strengthen our faith, and to cherish our hope of His second coining, when 
 with power and glory He shall comet o complete the defeat~of Satan, and 
 embrace all nations under His own sovei-eign sway ! The question now 
 otcurs,— ■■ ■_ ■;-; ■''■ '-''" 
 
 IS THERE A PRESENCE OF ANY RIND IN THE LORD'S SUPPER? 
 . IF SO, WHAT IS THE NATURE OF IT ? 
 
 • By the teaching of the Word of God; by the doctrine of 
 the Universal Church for the first eight centuries ; by the doctrine 
 of our own church; and by the common consent a(f all Protest- 
 ant Christendom,we reply that there is no ma/eriai and bodtiy presence oi 
 Christ lii this holy ordinance. The Bread and the Wine after conse- 
 cration, remain in the same state chemically and naturally as before. 
 The Lord's Supper is, however, that Memorial which brings under our 
 pious contemplation more closely than any other service in the whole 
 Christian Church, the amazing love of Him who poured out His soul unto 
 death, even the death of the cross, and who thusjiot only died for our 
 sins, but rose again for our justification. The more we are impressed 
 with a feeling of our guilt before God, and of the penalty doe to our 
 sins, the more overwhelming is the sense of our condemnation by jus- 
 tice and our happy acquittal by the mercy of God in Christ Jesus— what 
 we^re by nature, and what we become by divine grace ! Added to 
 this thougnt comes the parting promise of Jesiis, " Lo ! I am wHh you 
 always, evert to the end of the world." In such a holy frame pf mind, 
 the Christian feels, in partaking of the memorials of the death of Jesus, 
 that He \smdeeA verily and iruiy'pnsetit, heaHng the infirmities of the 
 soul and cheering it with His own life-giving power! But, Christian 
 brother ! be not mislead as to this hallowed /m<rw^, It is not in the 
 brea^, neither is it in the wine. It is in»thyOWN HEART! It is the 
 
 
 m 
 
 m 
 
i 
 
 r 
 
 Spirit of Christ b 
 
 animated. Materially and bodily ]em^habstnt, but the presence ot 
 the Holy Spirit which He sends, conjointly from the Father, is that 
 which fills the heart with its hallowed glow. The heart is the tetnp/e 
 of the Spirit, and the SiJirit is the , life-giving power wit/ihi. 
 " Know ye not that ye are the temple of God, and 
 that the Spirit of God dwelleth in you?" (i Cor. iii. i6.) 
 This divinely announced fact, though felt with more or less power, 
 "according to the measure of faith," by every true disciple o( Jesus, and 
 though more esi)ecially felt in the act of meditation and worship,, is most 
 powei fully felt in the participation of the Holy Supper. It is in this 
 pre-eminently spiritual service that the glory of the God-hood of Jesus 
 — the wonders of His condescending love— the all-sufficiency of His 
 mysterious sufferings and vicarious death, and the absolute complete- 
 ness of His redeeming work, crowd in upon the prostrate soul of the 
 true communicant, and' make him/«r/as if Jesus were within his very 
 
 sight. 
 
 It would seem as if there were then but a step from the material to 
 the spiritual, and from the spiritual to the material ; and without doubt 
 the notion of the real and bodily presence of Jesus in the holy com- 
 munion, however gross in its origin, lias been received and cherished in 
 the Anglican communion by over-devotion and by an excessive ;sipiritu- 
 alityof mind. Let charity then temper our judgment, but let the 
 love of Christ constrain us to uphold the truth. Jesus is bodily present 
 in His glorified state in heaven, but spirUiiaUy present in the /i('atts of His 
 people on earth. The paschal supper which He instituted, like the pass- 
 over which it suppltuittd, was a Memorial, and was to be kept " in re- 
 membrance" of the death which terminated His first coming, and in 
 anticipation of the glory which shall inaugurate His second CQmmg 
 Then shall H? " see of the travail of His soul and be satisfied," then 
 shall the powers of hell be annihilated, then shall all delusions, all super- 
 stition, all error, all evil cease, and " the kingdoms of this worid be- 
 come the kingdoms of our Lord" Christ— the establishment of His 
 universal empire— " and He shall reign forever and ever !" 
 
 » PRACTICAL SUMMARY. 
 
 ■ I. the Lord's Supper is Xh&Holy JTm^Jrwr-^f the sufferings and 
 death of the Lord Jesus Christ, apd of the atonement made on Calvary 
 for sin, for our reconciliation to God, and for our attainment to the 
 
 
^ sfarf-»l'»!^^=»«» '■'K*^-'<ra»*^ J"* 
 
 " inheritance Incorruptible, undefiled and that fadeth not away." We 
 observe it " in rmi-mbrance " of the glorious work of redemption. 
 
 2. It cannot be a Sam/tee, because then it would cea«c to be a Sa- 
 crament. It cannotbe a 5rtfri/?r^,bccause there is no offeringof blood, and 
 •• without shedding of blood there is no remission " of sins. (Ilcb. ix. 22.) 
 It cannot be a Sacrifice, for that would impfy that the sucrificc of 
 Jesus Himself as the Lamb of Clod was insitfuient or imperfect. Such a 
 notion is dishonoring to God, insulting to Jesus, and subversive of the 
 
 entire plan of salvation. 
 
 3. The repetition of the sacrifice of the Mass, or oJ the Holy Kuchar- 
 
 l8t,isantagonistic to the Holy Scriptures, which declare Jesus to have 
 made tf«* sacrifice of Himsell once offered, and '* o;w for all," on 
 
 Calvary. 
 
 4. The Lord's Supper asa ^'remembrance' implies the bodily ahsknce 
 of Him who appointed it ; and the supposed//w<-«r<' of Jesus materially 
 in the bread and wine is an idea contrary to reason, to Scripture, to 
 apostolic teaching, and to the doctrine of the Holy Universal (Gatholic) 
 Church for the first eight centuries. . 
 
 5. The true presence &\ Jcsusat the Supi)cr is in the heart of the be- 
 liever ; and if not there, Hx; is not present at all! 
 
 
 
 If the foregoing pages be read by those who mistake thi nature of the 
 Memorial Supper, and look upon it as a sacrijicr, let me entreat them 
 to ponder and think of the dishonor done t4 Jesus in setting up a 
 mimic and a sham sacrifice of their own ofi*ering, unauthorized and un- 
 acceptable to God. Tlie one great sacrifice made on Calvary is all- 
 sufiicient, and its benefits are realizable to all those who look to it with 
 a sound faith. If, however, they meet the eye of those who neglect the 
 Holy Communion, let me remind them of its hallowed cff"ects as a 
 means of grace. The further you go in life. Christian reader, the greater 
 will be your need of Jesus, and it is when celebrating the HQLY 
 MEMORIAL that He draws near in spirit, and broods over the 
 HEART of His true disciple, sanctifyinft^omforting, strengthening, and 
 jm/w^ him unto everlasting life ! f^l ^^ 
 
 Be ever ready to avail yourself of the opportunities aflforded to you 
 of commemorating the dying love of Jesus', and with alacrity adopt thel 
 sentiments set forth in that sublime hymjv by -Montgomery, prepared 
 for the sacramental occasion :i- 
 
 -^ 
 
 J^M^ ^ 
 
1^ 
 
 •• AcconUnu Thy k^^^Iou" """*• 
 In inwk humility . 
 
 Tlil» will I «!'» ii»y 'iyJ"« '•"»■"• 
 I win i«iH.'m»M'i- 'Chw. 
 
 Thy Ixxly hrok<n for my "">''. 
 
 My hnmdfroiii ln'tt'-n Mhall In*, 
 Thv tf«tiui|<'iitiil <>il» I tnko, • 
 
 Aii.l thuH irm.niVH>r Tlioo. 
 
 \Vli«ii to Ih.- 'r<«H I turn uAw ey*, 
 
 Villi roxt on Citlvaiy, 
 1 ) • lAKmh of U«a, my Hn.iilirf, 
 .^ 1 iiiu>ir^i:«'Mi«'mb4'i' Tlu'« '- 
 
 An.l When thcso riitHnK Hl« «!"« 'I'""''. 
 
 Aii.l iiiin.t ■.iii»l nii'inoiy lU;' , 
 Wlini I'hoii sliiilt til Thv Kirit,'.l/oiii 
 
 .li'.iUd ! tfilKiiil't r iiK- ' " 
 
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