enforced upon the whole church in Saxony as symbolic, gives
the most objectionable view of this doctrine, viz.: I. 'The pure
doctrine of our church is, that the words, '_Take and eat, this is my
body: drink, this is my blood_, are to be understood _simply and
according to the letter_.' II. That the body (which is received and
eaten,) is the _proper_ and _natural body_ (der rechte natuerliche Leib)
of Christ, _which hung upon the cross;_ and the blood (which is drunk)
is the _proper_ and _natural blood_ (das rechte natuerliche Blut) _which
flowed from the side of Christ_.' Mueller's Symb. Books, p. 847. Now we
cannot persuade ourselves, that this is the view of a single minister of
the General Synod, or of many out of it; and yet these are the views
that those are obligated to receive, who avow implicit allegiance to the
former symbolical books of our church in Europe. If any adopt the
modification received by many of our distinguished divines, such as
Reinhard Storr, Knapp, and others, they do not faithfully embrace the
symbolical doctrine, and cannot fairly profess to do so."

In regard to the arguments against this view of the _mode_ of the
Saviour's presence, we shall merely add an enumeration of the principal,
and refer the reader for a more full and detailed discussion of the
subject to Discourse IV. contained in our History of the American
Lutheran Church, pp. 120 to 154, 5th edition.

The Reformers justly rejected the Romish error, that the bread and wine
were transformed and transubstantiated into the body and blood of
Christ. But they still adhered to the opinion, that the real body and
blood of the Saviour are present at the Eucharist, in some mysterious
way, and are received by the month of every communicant, worthy and
unworthy. This view of the subject appears inconsistent with the Word
of God, for various reasons:-

(_a_) When Christ uttered the words, this (bread) is my body, his body
was not yet dead, but living and reclining, at their side at the table.
It was therefore certainly not received by them into their mouths. The
language must, therefore, have been figurative, such as Jesus was
accustomed often to employ. Thus, when he said, "I am the _door_" John
x. 9, he certainly does not mean a literal door, such as a door of wood
or stone or brass or of any other material. He means that the
acceptance of the atonement and mediation by the sinner is the
appointed condition of salvation to him. Thus also