What is the spiritual presence view of the Lord's Supper?

There is more than this in the Supper of our Lord, because the Lord is really present with us in it spiritually according to the intention of the institution; and this is very precious. But it has pleased Him to give us a physical means by which we may be reminded of Him, so that I am authorised to speak of a portrait by way of comparison. I have still further authority to repel the idea of any physical change in the bread and wine, in that the Lord has said, in John 6, which you have quoted, "The Spirit quickens; the flesh profits nothing." The verses of this chapter, however, which speak of eating His flesh and drinking His blood, do not speak at all of the Lord's supper, but of Christ: I am, I do not say persuaded, but sure of this. The supper speaks of that of which the chapter speaks; but the chapter does not speak of the supper - the symbol - but of the thing symbolised. This is perfectly evident; one has only to read the chapter to see it. If the application that has been made of it to the supper be correct, then not one of those who have partaken of it would be lost, and he who had not partaken of it would be lost, whatever he might be; and those who participate of it would not only be blessed, but they would be eternally saved. (See vers. 53, 54.) Further, the Saviour says that it is of Himself, come down from heaven, that He speaks (not of the supper) - of the same Person who will ascend up where He was before in heaven. (Vers. 35-41, 48, 51, 58-62.)

There is more than this in the supper of our Lord, because the Lord is really present with us in it, by the Spirit, according to the intention of the institution; and this is very precious. But it has pleased Him to give us a physical means by which we may be reminded of Him, so that I am authorized to speak of a portrait by way of comparison. I have still further authority to repel the idea of any physical change in the bread and wine, in that the Lord has said, in John 6, which you have quoted, "The Spirit quickeneth; the flesh profiteth nothing."

It may be added that while the Lord's Supper is in the strictest sense and fullest way the calling of Christ to mind, there is much more to the faithful than a sign or symbol. He vouchsafes His presence to be enjoyed there and then as nowhere else. Call this a real presence if you will; but it is not the grossness of a presence in the bread and wine, a dream worthy of a heathen. Consubstantiation is only less heinous than transubstantiation. There is simply "blessing" or thanksgiving — terms equally used when the Lord gave the bread and fish to the hungry multitudes. Consecration, as a sacerdotal act, is a mere superstition, a prelude to the mass.

But the presence of Christ in the midst of His own is just as real as is His presence in heaven. He is corporally present in heaven, and spiritually present in the midst of His own down here. His spiritual presence is none the less real because it is spiritual, but it can only be enjoyed by those who are indwelt by the Spirit of God. The Lord promised His presence to His own before leaving this world, and faith lays hold of His promises, and enjoys them in the power of the Spirit of God.

Beloved friends, do not let Satan get any victory over us in this matter of punctual attendance. The Lord is there at His supper, and the object of this ceremony is His remembrance. We remember the Lord Jesus as the One Who died; He is present with us as the living Lord of glory, and this is the "real presence" in connection with the supper of the Lord about which we hear a great deal sometimes. The phrase is often misunderstood and misconstrued. The "real presence" is the living presence of Christ in this way, as He promised to be in the midst of His own company. He is there as the One Who is glorified at God's right hand; and He is there to lead our hearts back to remember Him when He was betrayed and crucified.

Once more; "The doctrine of a real, spiritual presence, is the Anglican doctrine, and was more or less the doctrine of Calvin, and of many foreign reformers. It teaches that Christ is really received by faithful communicants in the Lord's Supper, but that there is no gross or carnal, but only a spiritual and heavenly presence there; not the less real, however, for being spiritual. It teaches, therefore, that the bread and wine are received naturally; but the body and blood of Christ are received spiritually," etc. There can be no doubt that this is the teaching of Dr. Browne and of the Church of England: indeed the work from which these extracts are taken, is the standard work on the subject, — one in which candidates for ordination have to undergo examination,

In opposition to both these is the Calvinistic or "Reformed" view, in which the reception is not by the mouth, but by faith, through the power of the Spirit; and not of the substance of His body and blood, but of the sacrificial virtue or efficacy of His work alone.

Zwingle, on the other hand, maintained that the bread and wine were simply significant memorials; but this is considered by the greater number of the Reformed "too low" a view. Yet in refusing the thought of any actual physical reception of Christ in the Supper, and limiting this reception to that of the virtue of His sacrificial work, and in declaring that it is by faith we feed upon Him, and we can do the same thing apart from the Supper altogether, they come much nearer to Zwingle's view than they seem to be aware: for if wherever there is faith, Christ is received and fed upon, and in the Supper not apart from faith, what does this add, except a significant memorial of what faith receives?

It is the holy, gracious, and deep meaning of the Lord's supper, and in no way the elements or the ministrant, which invests it with such value and blessing. He is in the midst of His own to give them the enjoyment of His love in present power, but as recalling their hearts to the sacrifice of Himself for their sins to place them without charge or question before God. The bread remains bread, and so does the wine; the thanksgiving, or blessing, we find as at all times of ordinary life in receiving the creatures of God; of miracle at this time the word of God whispers not a word. The Lord breaks the bread and says, This is My body which is on your behalf: this do in remembrance of Me; in like manner the cup after supper, saying, This cup is the new covenant in My blood: this do as often as ye drink it in remembrance of Me.

Take yourself to task in this respect. Ask yourself when you come to the Lord's Supper "What am I here for?" Because someone else comes? Because it is customary to attend? Is this or something like it, your reason? Such are all very poor and insufficient reasons for a lover of the Lord. The real cause of our assembling is that the Lord has invited us to do so, and that He is present at any gathering, and that in the bread and the wine He by the Spirit brings to our view His body which was given for us, and His blood which was shed for us. Having this purpose before us, we discern the Lord's body (ver. 29). It is not that we believe that the bread becomes the body of the Lord, or the wine His blood; such is the wicked opinion of deluded masses in Christendom. Nevertheless, the Lord's own word comes to us even as we are participating. We hear Him speak, and the eyes of faith behold Him, and we are occupied with Him and He is talking to us of His decease, which He accomplished in His body at Jerusalem. This is our spiritual, but real, experience.

Take yourself to task in this respect. Ask yourself in the day you come to the Lord's Supper, "What am I here for?" Because someone else comes? Because it is customary to attend? Is this, or something like it, your reason? Such are all very poor and insufficient reasons. The real cause of assembling is that the Lord has invited us to do so, and that He is present, and that in the bread and the wine He by the Spirit brings to our view His body which was given for us, and His blood which was shed for us. Having that purpose before us, we discern the Lord's body. It is not that we believe that the bread becomes the body of the Lord, or the wine His blood; such is the wicked opinion of some in Christendom. Nevertheless, it is the Lord's word that comes to us as we are participating. We hear Him speak, and the eyes of faith behold Him, and we are occupied with Him and He is talking to us of His decease, which He accomplished in His body at Jerusalem.