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length to be forgotten. The consequence of this would be, an impious ingratitude to the mercy of God, and negligence of the instruction of our children in the principles of piety. For it is no small stimulus to our education of them in the serious fear of God, and the observance of his law, to reflect, that they are considered and acknowledged by him as his children as soon as they are born. Wherefore, unless we are obstinately determined to reject the goodness of God, let us present to him our children, to whom he assigns a place in his family, that is, among the members of his Church.

CHAPTER XVII.

The Lord's Supper and its Advantages.

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AFTER God hath once received us into his family, and
not only so as to admit us among his servants, but to number
us with his children; in order to fulfil the part of a most ex-
cellent father, solicitous for his offspring, he also undertakes to
sustain and nourish us as long as we live: and not content
with this, he hath been pleased to give us a pledge, as a fur-
ther assurance of this never-ceasing liberality. For this pur-
pose, therefore, by the hand of his only-begotten Son, he hath
favoured his Church with another Sacrament, a spiritual ban-
quet, in which Christ testifies himself to be the bread of life,
to feed our souls for a true and blessed immortality. Now, as
the knowledge of so great a mystery is highly necessary, and
on account of its importance, requires an accurate explication;
and, on the other hand, as Satan, in order to deprive the
Church of this inestimable treasure, long ago endeavoured,
first by mists, and afterwards by thicker shades, to obscure its
lustre, and then raised disputes and contentions to alienate the
minds of the simple from a relish for this sacred food, and in
our time also has attempted the same artifice: after having ex-
hibited a summary of what relates to the subject, adapted to
the capacity of the unlearned, I will disentangle it from those
sophistries with which Satan has been labouring to deceive the
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world. In the first place, the signs are bread and wine, which represent to us the invisible nourishment which we receive from the body and blood of Christ. For as in baptism God regenerates us, incorporates us into the society of his. Church, and makes us his children by adoption; so we have said, that he acts towards us the part of a provident father of a family, in constantly supplying us with food, to sustain and preserve us in that life to which he hath begotten us by his word. Now the only food of our souls is Christ; and to him, therefore, our heavenly Father invites us, that being refreshed by a participation of him, we may gain fresh vigour from day to day, till we arrive at the heavenly immortality. And because this mystery of the secret union of Christ with the faithful, is incomprehensible by nature, he exhibits a figure and image of it in visible signs, peculiarly adapted to our feeble capacity; and as it were, by giving tokens and pledges, renders it equally as certain to us as if we beheld it with our eyes: for the dullest minds understand this very familiar similitude, that our souls are nourished by Christ, just as the life of the body is supported by bread and wine. We see, then, for what end this mystical benediction is designed; namely, to assure us that the body of the Lord was once offered as a sacrifice for us, so that we may now feed upon it, and feeding on it, may experience within us the efficacy of that one sacrifice; and that his blood was once shed for us, so that it is our perpetual drink. And this is the import of the words of the promise annexed to it: "Take, eat; this is my body, which is given for you." The body, therefore, which was once offered for our salvation, we are commanded to take and eat; that seeing ourselves made partakers of it, we may certainly conclude, that the virtue of that oblation will be efficacious within us. Hence, also, he calls the cup "the new testament," or rather covenant, in his blood. (d) For the covenant which he once ratified with his blood, he in some measure renews, or rather continues, as far as relates to the confirmation of our faith, whenever he presents us that sacred blood to drink.

(d) Matt. xxvi. 26, 28. Mark xiv. 22, 24. Luke xxii. 19, 20. 1 Cor. xi. 24, 25.

II. From this sacrament pious souls may derive the benefit of considerable satisfaction and confidence; because it affords us a testimony that we are incorporated into one body with Christ, so that whatever is his, we are at liberty to call ours. The consequence of this is, that we venture to assure ourselves of our interest in eternal life, of which he is the heir, and that the kingdom of heaven, into which he has already entered, can no more be lost by us than by him: and, on the other hand, that we cannot be condemned by our sins, from the guilt of which he absolved us, when he wished them to be imputed to himself, as if they were his own. This is the wonderful exchange which, in his infinite goodness, he has made with us. Submitting to our poverty, he has transferred to us his riches; assuming our weakness, he has strengthened us by his power; accepting our mortality, he has conferred on us his immortality; taking on himself the load of iniquity with which we were oppressed, he has clothed us with his righteousness; descending to the earth, he has prepared a way for our ascending to heaven; becoming with us the Son of man, he has made us, with himself, the sons of God.

III. Of all these things we have such a complete attestation in this sacrament, that we may confidently consider them as truly exhibited to us, as if Christ himself were presented to our eyes, and touched by our hands. For there can be no falsehood or illusion in this word, "Take, eat, drink; this is my body which is given for you; this is my blood which is shed for the remission of sins." By commanding us to take, he signifies that he is ours: by commanding us to eat and drink, he signifies that he is become one substance with us. In saying that his body is given for us, and his blood shed for us, he shews that both are not so much his as ours, because he assumed and laid down both, not for his own advantage, but for our salvation. And it ought to be carefully observed, that the principal and almost entire energy of the sacrament lies in these words; "Which is given for you;-which is shed for you:" for otherwise it would avail us but little, that the body and blood of the Lord are distributed to us now, if they had not been once delivered for our redemption and salvation. Therefore they are represented to us by bread and wine, to

teach us that they are not only ours, but are destined for the support of our spiritual life. This is what we have already suggested; that by the corporeal objects which are presented in the sacrament, we are conduced, by a kind of analogy, to those which are spiritual. So, when bread is given to us as a symbol of the body of Christ, we ought immediately to conceive of this comparison, that, as bread nourishes, sustains, and preserves the life of the body; so the body of Christ is the only food to animate and support the life of the soul. When we see wine presented as a symbol of his blood, we ought to think of the uses of wine to the human body, that we may contemplate the same advantages conferred upon us in a spiritual manner by the blood of Christ: which are these, that it nourishes, refreshes, strengthens, and exhilarates. For if we duly consider the benefits resulting to us from the oblation of his sacred body, and the effusion of his blood, we shall clearly perceive that these properties of bread and wine, according to this analogy, are most justly attributed to those symbols, as administered to us in the Lord's Supper.

IV. The principal object of the sacrament, therefore, is not to present us the body of Christ, simply, and without any ulterior consideration, but rather to seal and confirm that promise, where he declares that his "flesh is meat indeed, and" his "blood drink indeed," by which we are nourished to eternal life; where he affirms that he is "the bread of life," and that "he that eateth of this bread shall live for ever;" (e) to seal and confirm that promise, I say; and, in order to do this, it sends us to the cross of Christ, where the promise has been fully verified, and entirely accomplished. For we never rightly and advantageously feed on Christ, except as crucified, and when we have a lively apprehension of the efficacy of his death. And, indeed, when Christ called himself "the bread of life," he did not use that appellation on account of the sacrament, as some persons erroneously imagine, but because he had been given to us as such by the Father, and shewed himself to be such, when, becoming a partaker of our human mortality, he made us partakers of his divine immortality;

(e) John. vi. 35, 55-58.

when, offering himself a sacrifice, he sustained our curse, to fill us with his blessing; when, by his death, he destroyed and swallowed up death; when, in his resurrection, this corruptible flesh of ours, which he had assumed, was raised up by him, in a state of incorruption and glory.

V. It remains for all this to be applied to us; which is done in the first place by the gospel, but in a more illustrious manner by the sacred supper, in which Christ offers himself to us with all his benefits, and we receive him by faith. The sacrament, therefore, does not first constitute Christ the bread of life; but, by recalling to our remembrance that he has been made the bread of life, upon which we may constantly feed, and by giving us a taste and relish for that bread, it causes us to experience the support which it is adapted to afford. For it assures us, in the first place, that whatever Christ has done or suffered, was for the purpose of giving life to us; and, in the next place, that this life will never end. For as Christ would never have been the bread of life to us, if he had not been born, and died, and risen again for us; so now he would by no means continue so, if the efficacy and benefit of his nativity, death, and resurrection, were not permanent and immortal. All this Christ has elegantly expressed in these words: "The bread that I will give is my flesh, which I will give for the life of the world:" (f) in which he clearly signifies, that his body would be as bread to us, for the spiritual life of the soul, because it was to be exposed to death for our salvation; and that it is given to us to feed upon it, when he makes us partakers of it by faith. He gave it once, therefore, to be made bread, when he surrendered it to be crucified for the redemption of the world: he gives it daily, when, by the word of the gospel, he presents it to us, that we may partake of it as crucified; when he confirms that presentation by the sacred mystery of the Supper; when he accomplishes within, that which he signifies without. Here it behoves us to guard against two errors: that, on the one hand, we may not, by undervaluing the signs, disjoin them from the mysteries with which they are connected; nor, on the other hand, by ex

(ƒ) John vi. 51.

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