laid down his life for men. v. 62, 53, 42, 51. In other instances also, the entire man Christ is expressed by the phrases "Flesh," or "body," "blood," "flesh and blood" [oaps, owμα, αίμα, σαρξ και αἱμα3], John 1: 14, he, the Word or Logos, became flesh, i. e. became man. Moreover, the body of Jesus is not severed from the rest of himself; and therefore he cannot be given us in a separated state. But the man Jesus himself who died for us, is present at the celebration of the Holy Supper, in that manner in which he now exists, that is, a glorified state.1 Hence Paul uses the phrases "body" and "body and blood" of Christ as synonymous, in 1 Cor. 11:27, 29; for both, by synecdoche, signify the man Jesus himself, who is the Lord (15:47). And the object of his being thus designated by his body and blood, is to remind us, that it is the same Jesus who once died for us, though now he is Lord over all, and of whom it may therefore with truth be said, that he gave his body a sacrifice, and shed his blood.5

XIII. Christ is not to be regarded as a mere man, from whom nothing could be expected which transcends the powers of human nature. John 6: 42. We must remember that the person who makes these promises, is in the most perfect union with the divine nature, which existed long before the time of the incarnation (v. 62), and is therefore possessed of advantages and

1 See the work on the Design of the Gospel of John, p. 193 &c.

2 Gataker de novi instr. stylo, c. X. p. 103–105, and Schleusner's Lex. art. owuɑ no. 5.

3 See Kypke on Matth. 27: 4. Tom. I. obss. SS. p. 135, and Schleusner's Lex. voc. aiua no. 6. Tom. I. p. 59.

4 Libr. Symbol. p. 158, "Loquimur de praesentia vivi Christi." Seiler's Theol. Dogm. polem. p. 644, 639.

5" Flesh and blood" signify a mortal body. Heb. 2: 14. 1 Cor. 15: 50. 53, 42. This signification of the words oαog nai aiua, is admitted in Eichhorn's Biblioth. Vol. 6, p. 759-772; in which Dissertation, however, the words of the institution themselves are explained in a very different way.

perfections of such a nature as cannot be measured by the contracted standard of human power.1 This is especially the case in the present state of Jesus, in which he has the full enjoyment of his divine greatness and power. That divine Logos, or Word, who is omnipresent, who became man (John 1:14), and whose human nature puts him into a peculiar union with us (Eph. 5: 29-32), is present at the eucharist, and exerts his influence in an incomprehensible manner. But although it is impossible for the finite mind of man to comprehend the mode of the omnipresence of God, in general, and consequently also the mode of his presence in the eucharist; we nevertheless believe the doctrine on the authority of Jesus Christ, the Son of God (John 6: 68). I do indeed willingly admit, that the 6th chapter of John does not treat of the Lord's supper; but we may at least learn from that chapter, that, in consequence of bis peculiar union with the Deity, Jesus is the food of the soul to those who put their trust in him (see v. 35. 48-51. 53–56. 58); that is, that in consequence of a peculiar union (v. 56), he becomes ours, becomes as it were our meat and drink, and promotes our spiritual life and welfare, and that by virtue of this union with Christ, we may expect that our bodies will after death enter on a new and blessed existence. He who puts his trust in Christ, derives nourishment from him, but this nourishment does not consist merely in faith, or reliance on him, as Calvin himself declared.4 Just as in the case of bodily eating, the nourishment derived from the food does not result merely from the act of eating, but also depends on the presence and quality of the substance eaten; thus also the nourishment re

1 On the Design of John's Gospel, p. 194. and Calvin's Institutiones Christ. rel. L. IV. c. 17. § 7-10.

2 See Libr. symbol. p. 753. Seiler sup. cit. p. 641. Sartorii Compend. Theol. Dogm. 651. Reinhard, p. 599.

3 John 6: 54. Rom. 8: 10. 1 Cor. 6: 13-17. 15: 47-49. § 65.

4 Institut. Christ. relig. Lib. IV. c. 18. § 5.

ceived in the Holy supper by the worthy communicant, does not depend merely on the act of believing, but also on the presence and influence of Christ, with whom we become united through the instrumentality of faith, and who thereby becomes ours (v. 56). Faith is merely the instrument by which this union of the believer with Christ is effected, Eph. 3: 17, that Christ may dwell in your hearts by faith. Nor does this spiritual food consist merely in the recollection of that favour which Christ has long since shown us by his death. For, although the glorified state of Jesus could have had no beneficial influence on us, and could not have tended to nourish our souls, i. e. to promote our spiritual welfare, if he who had come from heaven, and who, after he had assumed human nature, returned to heaven as man (v. 62), had not previously laid down his life; still his death is not the only blessing which he intended to bestow on us. But the exalted1 Redeemer, desires to bestow on us a new and permanent blessing by taking us into an intimate union? with himself, and by being present with us3 (Eph. 5: 32) in an incomprehensible manner, and thus exerting a beneficial influence on us, and by this union, qualifying us for the benefits of his death. Had the idea which Jesus intended to convey in John 6, been merely this, that those are blessed (Swηv exew v. 53, 58) who accept the blessings which he purchased by his death and make a proper improvement of them; he might have taught them this without giving such decided offence, as it

John 6: 62. Matth. 28: 18. Eph. 5: 23. 1: 22.

2 John 6: 56, He that eateth my flesh and drinketh my blood, remaineth in me and I in him. Eph. 5: 30-33. 1 Cor. 6: 15, your bodies are the members of Christ. v. 17, he that is joined unto the Lord, is one spirit.

3 Matth. 28: 20, I am with you. Eph. 5: 29, the Lord nourisheth and cherisheth the church.

4 Phil. 3: 8. Rom. 8: 1, 9. Calvin's Instit. sup. cit. § 11. p. 491. Nay, this he actually did teach without giving so much offence. John 10: 11-18. comp. 6: 60-66.

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is evident he did, from the fact, that many of his disciples, in consequence of it, even abandoned his cause and left him v. 52, 60, εστιν σκληρος αυτος λογος this is a hard saying. Moreover, had he meant no more than this, he would certainly have rectified their misapprehension of his meaning by an explanation. But we find on the other hand, that he always repeats the very same words (v. 53-58), and every thing which he says by way of explanation, goes to confirm the proposition, that he who is truly man, who was sent into this world, and who would suffer death for all its inhabitants (v. 51), actually was the food of the souls of all those (or according to another reading, the actual food, αληθως οι αληθης βρωσις ή σαρξ μου εστι ν. 55.) who are desirous of obtaining the salvation procured by his death; or that they must be received into a peculiar union with him (v. 56), and that on this union, and the union of himself (the man Jesus) with God, depended their spiritual life and salvation. It was necessary for Christ to be a man, oaos, and a man most closely united to God (v. 63), in order that he might be enabled to die for the human family (rov xooμov v. 51. § 82). But in order that each individual may actually enjoy the salvation purchased by his death, it is necessary that Jesus who died for us, and who now lives in the full enjoyment of his union with God (v. 63, 57), should be united with us (v. 50, 53-58), and exert his divine power in the exercise of that right to bestow salvation (§ 87); in order to effect and consummate the salvation of those sinners who put their trust in him (v. 47). The agency of Christ in the salvation of his people, will not indeed be visible in its highest degree (§ 65) until the end of the world (εoxατη nμεog v. 54). But he is now also engaged in promoting the salvation of his people, in a manner suited to their situation (v. 56). Now, if the man Jesus, who is the Son of God is in general present with his people and exerts his agency for

their good; if true christians are united to him and through him1 to the Father2 and Holy Spirit ;3 surely it is not unreasonable to believe that he will, according to his promise, be present at the celebration of the Holy Supper also, and exert his salutary influence on those who partake of that ordinance with upright intentions. But the Holy Supper is distinguished by the peculiar circumstance, that in it the presence of Christ is displayed by a visible pledge, with which pledge he has placed his presence in such intimate connexion, that we may believe its truth, as assuredly as we believe the testimony of our senses that bread and wine are before us. And the confidence of the believer in the general presence and protection of Jesus must certainly be confirmed in a high degree by the idea, that on this particular occasion he is present at a specific time and at a particular place, and evinces his presence and agency by a visible pledge and symbol.5

XIV. The guilt of irreverent communicants is aggravated by the circumstance of the presence of Jesus. 1 Cor. 11:27 -29. It could not be said of the unworthy communicants, that they are "guilty of the body and the blood of the Lord," ενοχοι του σωματος και της αἱματος του κυριου, if the body and blood of Christ were not present; if, in addition to the bread and wine which are received in an irreverent manner, the Lord

6

1 John 17: 23. 14; 9. 16: 13-15. Gal. 4: 6. § 44, 45.

2 John 14:23, I and my Father will make our abode with him. In the Dissert. de efficientia spir. sancti in mentibus nostris, it is proved from the context v. 16-22 that these words refer to a union between the believer and Christ and the Father in this life.

3 Rom. 8: 9 &c. the phrase "the Spirit of God dwelleth in you” is synonymous with "to have the spirit of Christ," and with the phrase Christ is in you."

4 Comp. Seiler, p. 650. Sartorius, § 557. p. 441.

5 See Crusius' Plan of the kingdom of God, p. 160, 171–173. Goetz on Matth. 26: 26, in his Commentary, p. 493.

6 εvɛxα must be supplied, as in James 2: 10. Comp. Diss. in Epist. Jacobi, Note 64.