The Sum of Christian Religion, Catechism · Part 2 · Section · Question 75 – Question 76
ON THE 28. SABBATH.Queſt. 75. How art thou in the Lords Supper admoniſhed and warranted, that thou art partaker of that onelyonly ſacrifice of Chriſt offered on the croſſe, and of his benefits?
Anſ. Becauſe Chriſt hath commanded me and all the faithfull to eat of this bread broken, and to drink of the cup diſtributed, in remembrance of him, with this promiſe adjoynedaMat. 16.27, 28. Mark 14.22, 23.24. Luke 22.19, 20. 1 Cor. 10.16, 17. & 11.23, 24, 25. & 12.13.: Firſt, that his body was as certainly broken and offered for me on the croſſe, and his bloud ſhed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my ſoul is no leſſe aſſuredly fed to everlaſting life with his body, which was crucified for us, and his bloud which was ſhed for us, then I receive and taſte by the mouth of my body the bread and wine, the ſigns of the body and bloud of our Lord, received at the hand of the Miniſter.
The Explication.
The chiefe Queſtions concerning the Lords Supper, are:
1. What the Supper of the Lord is.
2. What are the ends thereof, or wherefore it was inſtituted.
3. What it differeth from Baptiſme.
4. What is the ſenſe and meaning of the words of the inſtitution.
5. What is the difference between the Lords Supper, and the Papiſts Maſſe, and why the Maſſe is to be aboliſhed.
6. What is the right uſe of the Supper.
7. What the wicked receive in the Supper.
8. Who are to come to the Supper.
9. Who are to be admitted to the Supper.
The three former of theſe belong to the 75. and 76. Queſtions of the Catechiſm? the fourth to the 77, 78, 79. the fifth to the 80. the ſixth, ſeventh, eighth and ninth to the 81. and under them they ſhall be placed and handled.
1. What the Supper of the Lord is.
The names given to this Sacrament, and the reaſon of the names.FIrſt, we will ſee by what names the Supper of the Lord is called: then we will in few words define what it is. This action, or ceremony, or rite inſtituted by Chriſt, a little before his death, is called, The Lords Supper, It is called, 1. The Lords Supper.from the firſt inſtitution of it: that is in reſpect of the originall or firſt beginning of this rite, or in reſpect of the time wherein this ceremony was inſtituted; which circumſtance of time the Church (for her liberty in caſe of this quality) hath changed. For it was a matter of caſualty that this ceremony was inſtituted of Chriſt rather in the evening at ſupper time, then in the morning, or at noon day: to wit, becauſe of the eating of the Paſchal Lamb, which by the law was to be celebrated in the evening, and was afterwards to be aboliſhed by this new Sacrament. It is called of S. Paul, 2. The Lords Table.The Table of the Lord. It is likewiſe called Synaxis, that is, a covenant,3. A covenant of aſſembly. in reſpect of the aſſembly and convent of the Church; becauſe ſome, either few or many, muſt aſſemble and meet together in celebrating of the Supper: for in the firſt celebration the diſciples were preſent; to them it was ſaid, Take this, and divide it among you: Wherefore it muſt needs be, that there was ſome number there; which alſo appeareth by the Apoſtle repeating the firſt inſtitution, where in the end he addeth,1 Cor. 11.20, 35. When ye come together to eat, tarry one for another. And further, that moe ought to come together to celebrate the Supper, this end of the Supper doth evidently enough ſhew, in that it was inſtituted to be a token, and even a bond of love; For wee that are many, 1 Cor. 10.17.are one bread, and one body. It is called alſo the Euchariſt; 4. The Euchariſt.becauſe it is a rite and ceremony of thankſgiving. Laſt of all,5. A Sacrifice. it is called alſo a Sacrifice, not propitiatory or meritorious, (as the Papiſts dream) but gratulatory; becauſe it is the commemoration of Chriſts propitiatory ſacrifice. And at length it was alſo called Miſſa, from the offering, or from the diſmiſſing of the reſt who might not communicate, after the Sermon, which went before the celebration was finiſhed. We retain the name left in Scripture, and call it The Lords Supper. Now let us come to define the Lords Supper:The definition of the Lords Supper. The Lords Supper is a ceremony or Sacrament inſtituted and appointed of Chriſt unto the faithfull for a memoriall of him; whereby Chriſt doth certainly promiſe and ſeal unto me, and all the faithfull, first, That his body was offered and broken on the croſſe for mee, and his bloud ſhed for me, as truly as I ſee with mine eyes the bread of the Lord to be broken unto me, and his cup distributed: And moreover, That hee doth as certainly, with his body crucified, and his bloud ſhed, feed and nouriſh my ſoul unto everlaſting life, as my body is fed with the bread and the cup the Lord, received from the hand of the miniſter, which are offered to me as certain ſeals of the body and bloud of Chriſt. It may be alſo more briefly defined on this wiſe: The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithfull, that by theſe ſignes he might teſtifie, that hee hath delivered and yeelded his body unto death, and hath ſhed his bloud for them, and doth give them thoſe things to eate and drink, that they might be unto them the meat and d…ink of eternall life, and that thereby alſo hee might testifie, that hee would dwell in them, nouriſh and quicken them for ever. And again, That of the other ſide, he might by the ſame ſignes binde them to mutuall dilection and love, ſeeing Chriſt ſpareth not to give his body and bloud for us. This is confirmed, not only by Chriſt in the Evangeliſts; but alſo by Paul, who expreſly ſaith, The cup of the bleſsing which wee bleſſe, is it not the communion of the bloud of Christ? Moreover,The ſigne and things ſignified in the Lords Supper. the ſignes in the Sacrament are bread and wine; bread broken and eaten, wine diſtributed and taken. The things ſignified are, 1. The breaking of the bod…, and the ſhedaing of the bloud of Chriſt. 2. Our union and conjunction with Chriſt by faith; ſo that wee draw life everlaſting from him, and are made partakers, as of Chriſt himſelfe, ſo alſo of all his benefits, as the branches are made partakers of the life of the vine. Wee are advertiſed of this our union and communion with Chriſt, 1. By the proportion which the ſignes have with the things. 2. By the promiſe which is adjoyned. And the proportion doth chiefly propoſe and ſhew two things unto us: 1. The ſacrifice of Chriſt. 2. Our communion with Christ; becauſe the bread is not only broken, but is alſo given us to eat:Breaking of the bread a part of the ceremony. Now the breaking of the bread is a part of the ceremony, becauſe unto it a part of the thing ſignified doth anſwer; namely, the breaking of Chriſts body: of which ſignification of this ſigne Paul doth teſtifie, when he ſaith,1 Cor. 11.24. This is my body which is broken for you. Here receiving and eating is part of the ceremony, whereunto doth anſwer the thing ſignified; to wit, the eating of Chriſts body. Now this divine and ſpirituall thing, namely, the breaking and communicating of Chriſts body, is ſignified and confirmed by this ceremony, which is the breaking and receiving of bread, for two cauſes: 1. Becauſe Chriſt commandeth theſe rites, unto which we ought to give no leſſe credit, then if Christ himſelf did ſpeak with us. 2. Becauſe he annexeth a promiſe, that they who obſerve theſe rites with a true faith, muſt be aſſured and certain, that they have communion with Christ. Wine is added, that wee ſhould know the perfection and accompliſhment of our ſalvation to be in his ſacrifice; and that there was nothing which could be further deſired. The wine is ſevered from the bread, to ſignifie the violence of his death, becauſe the bloud was ſundered from his body.
2. What are the ends of the Lords Supper.
THe ends for which the Lords Supper was inſtituted, are: Confirmation of our faith.That it might be a confirmation of our faith; that is, a moſt certain teſtification of our communion and union with Chriſt: becauſe Chriſt teſtifieth unto us by theſe ſignes, that hee doth as verily feed us with his body and bloud unto everlaſting life, as wee receive at the hand of the miniſter theſe the Lords ſigns; and this teſtification is directed to every one who receiveth the ſignes with a true faith: For wee ſo receive the ſignes at the miniſters hand, as that rather the Lord himſelf giveth them us by his miniſters.John. 4.1. Wherefore, Chriſt is ſaid to have baptiſed moe diſciples then John, when yet he did it by his Apoſtles, and other diſciples. Diſtinction of Chriſtians from infidels.That it might be a publick diſtinction or marke, diſcerning the Church from all other nations and ſects: For the Lord inſtituted and appointed his Supper for his diſciples, and not for others. Teſtification of our faith.That it might be our teſtification to Chriſt, and the whole Church; which is a publick confeſſion of our faith, and a ſolemn thankſgiving and binding our ſelves to perpetuall thankfulneſſe, and the celebration of this benefit: both which are proved by theſe words of Chriſt;Luke 22.19. 1 Cor. 11.26. Doe this in remembrance of me. This remembrance is taken, firſt for faith in the heart; then for thankſgiving and our publick confeſsion. To be a bond of the Churches aſſembly.That it might be a bond of the Churches aſſemblies and meetings: becauſe the Supper was inſtituted, that it ſhould be done and celebrated in a congregation, and that either great or ſmall. Therefore the Supper (as was ſaid before) is called a*Synaxis. Mat. 20.27. 1 Cor. 11.33. Convent: and Chriſt expreſly commandeth, Drink yee all of this. Likewiſe Paul, When ye come together to eat, ſtay one for another. To be a bond of love among men. 1 Cor. 10.17.That it might be a bond of mutuall love and dilection: becauſe the Supper teſtifieth, that all who receive it aright, are made the members of Chriſt under one head: as alſo Paul ſaith, For wee that are many, are one bread and one body, becauſe we are all partakers of one bread. Now the members of one body mutually love one another.
The Lords Supper may not be celebrated by one onelyonly.Of this which hath been ſpoken, we gather, that the Lords Supper ought not to be celebrated by one onelyonly: 1. Becauſe it is a communion, and the ſigne of our communion; and a private ſupper is no communion. 2. Becauſe it is a ſolemne thanksgiving, and all ought to give thanks unto God: and by conſequent, hee that thinketh himſelf unworthy to communicate with others in the Lords Supper, doth withall confeſſe himſelfe not to be fit to give thanks unto God. 3. Becauſe Chriſt, together with his benefits, is not proper to any, but common to all: wherefore a private Supper maketh that good private, which ſhould be publick. 4. Chriſt called all his houſhold unto it, even Judas himſelfe: Therefore a private Supper is coutrary to Chriſts inſtitution. 5. That ſome abstain from coming to the Supper, it cometh of a certain evill and corrupt motion, either becauſe they will not communicate with others, or becauſe they think themſelves not worthy enough to approach unto this Table. But all are worthy, who beleeve themſelves to be deſivered by Chriſt from eternall damnation, and deſire to profit and goe forward in godlineſſe. In ſumme, if the Supper be received by one onelyonly, that is done againſt the uſe, appellation, inſtitution, and nature of the Sacrament.
Object.An objection againſt that end which before …as alledged to be principal in the Lords Supper. Chriſt, in the words of the inſtitution of the Supper, putteth, as the principall end of his Supper, his remembrance: Therefore the confirmation of faith muſt not be made the principall end of his Supper. Anſ. The reaſon followeth not to the deniall of a part, by putting the whole. For the remembrance of Chriſt is the whole, wherin is compriſed both our confeſſion, and our ſolemn bond to thankfulneſſe, and alſo the conſirmation of our faith. Wherefore, rather by inverting the reaſon, I thus inferre and conclude; becauſe the remembrance is the Supper, therefore it is the confirmation of our faith: and becauſe alſo Chriſt propoſeth unto us that ceremony or rite which muſt be unto us a remembrance of him, hee doth verily propoſe alſo a confirmation of our faith▪ which is nothing elſe but a remembrance of Chriſt and his benefits. Ob. The holy Ghoſt confirmeth our faith: therefore the Supper doth not Anſ. The reaſon followeth not to the removing of an inſtrumentall cauſe, by the putting of a principall cauſe: as if a man ſhould ſay, God feedeth and nouriſheth us; therefore bread doth not. For the holy Ghoſt confirmeth indeed our faith, but by the word and ſacraments; as God feedeth and nouriſheth us, but by bread.
3. What the Supper differeth from Baptiſme.
ALthough the ſame benefits are imparted and ſealed unto us both in the Lords Supper, and in Baptiſm, to wit, a ſpirituall ingraffing into Chriſt, and a communion with him, and the whole benefit of ſalvation, whereof the Apoſtle ſpeaketh, ſaying; By one ſpirit are we all baptiſed into one body, 1 Cor. 12.13.and have been all made to drink into one ſpirit: Yet many and manifeſt are the differences of theſe ſacraments; for the Supper differeth from Baptiſme, In ceremonies.In ceremonies or externall rites. In ſignification of ce emonies. The ſame thing is ſealed in baptiſm and the Supper; but the meanes of ſealing is diverſe.In the ſignification of the ceremonies. For albeit it is the ſame participation of Chriſt; namely, both the waſhing away of ſins by the bloud of Chriſt, which is repreſented in baptiſme; and eating and drinking of the body and bloud of Chriſt, which is confirmed unto us in the Supper: yet notwithſtanding that ſignification of our new birth is ſealed by the dipping of our body into the water of baptiſme; and this of our maintenance and preſervation is depainted and ſealed by the eating and drinking of bread and wine in the Supper. And therefore the thing ſignified of the ſacraments is not divers; becauſe it is the ſame, To be waſhed with the bloud of Chriſt, and, To drink the bloud of Chriſt. But the manner of ſignifying one and the ſame thing is divers. In ends.In their proper ends: Baptiſme is a covenant made betweene God and the faithfull; the Supper is a ſigne of the continuing of that covenant. Or, Baptiſme is a ſigne of regeneration, and of our entrance into the Church and covenant of God; the Supper is a ſigne of their foſtering, abiding, and preſervation, who are once entred into the Church. The new man muſt firſt be born by the ſpirit of Chriſt, and the ſigne of this renewing or regeneration is baptiſme; afterwards, when he is once renewed and born again, hee muſt be foſtered and nouriſhed by the body and bloud of Chriſt, the ſigne of which nouriſhing is the Supper. Briefly, in baptiſme God confirmeth us of our receiving into the Church; in the Supper, of his continuing and increaſing his benefits unto us. In the mean time, it is one and the ſame Chriſt who both regenerateth, and nouriſheth us to eternall life. In manner of uſing.In the manner of uſing them. To the lawfull uſe of baptiſme regeneration ſufficeth: therefore it agreeth to all whom the Church reputeth regenerate; as, all elder perſons profeſſing faith and repentance, and infants born in the Church. But the Supper requireth farther the triall of the faith of the receivers, the remembrance of the Lords death, and thankſgiving.Luke 22.19. 1 Cor. 11.18. Doe this in remembrance of me. Shew forth the Lords death till he come. Let a man examine himſelf. Baptiſm therefore is due to the whole Church, that is, as well to infants as elder perſons; the Supper onelyonly to elder perſons, who can prove themſelves, and ſhew forth the Lords death. In order of receiving.In the order of receiving them: For baptiſm muſt goe before, and the Supper follow: that is, the ſacrament of the Supper muſt not be given, but to them who are baptiſed; and not to them neither preſently after baptiſme, but after they have made confeſſion of their faith and repentance. Whereupon, in the ancient Church, after the ſermon, were diſmiſſed ſuch as were excommunicated, likewiſe thoſe that were poſſeſſed or troubled with an evill ſpirit, and the Catechumens, that is, ſuch as did not yet underſtand the grounds and principles of religion, or were not as yet baptiſed. So of old, they who were not yet circumciſed, were not admitted to the ſacrifices or ceremonies. Now, if they who were baptiſed, before they have made confeſſion of their faith and repentance, are not as yet to be admitted unto the Supper: much leſſe are they, who, being baptiſed, live after the manner of ſwine and dogs. In order of receiving it ſelfe: which of baptiſm is but once, of the Supper often.In the receiving it ſelfe: Wee muſt often celebrate the Supper, becauſe we muſt often ſhew forth the Lords death; for it was therefore inſtituted, that in it ſhould be made publick remembrance, recounting, and ſhewing of Chriſts death: alſo the confirmation of our faith concerning the eternall continuance of the covenant (which confirmation is by the Supper) is often neceſſary; and therefore the Supper is often to be reiterated, as alſo the eating of the Paſchal lamb, prefiguring this Supper, was for this cauſe yeerly reiterated. But baptiſm is not to be reiterated, but once only to be received in our life time; even as circumciſion of old was but once received: and baptiſm is therefore not to be reiterated, both becauſe wee have no commandement to this purpoſe, and alſo becauſe it is a ſigne of our receiving into the Church and covenant of God; for the covenant once made, is not againe undone or made void to thoſe that repent, but remaineth ratified and firme for ever: For the gifts and calling of God are without repentance: and wee by repentance after our falls enter not a new league with God, but renew and reſtore an old. Hereof it is that Chriſt himſelfe ſaith of the Supper;Luke 22.19. 1 Cor. 11.26. Doe this, as often as yee ſhall drink it, in remembrance of me. And the Apoſtle, As often as ye ſhall eat this bread, and drink this cup, ye ſhew the Lords death till hee come. Rom. 9.3.But of baptiſm the ſame Apoſtle teacheth, As many as have been baptiſed into Chriſt Jeſus▪ have been baptiſed into his death. And Chriſt pronounceth,Mark 16.16. He that ſhall beleeve and be baptiſed, ſhall be ſaved.
Queſt. 76. What is it to eat the body of Chriſt crucified, and to drink his bloud that was ſhed?
Anſ. It is not only to imbrace by an aſſured confidence of mind the whole paſſion and death of Chriſt, and thereby to obtain forgiveneſſe or ſins and everlaſting lifeaJoh. 6.35, 40, 47, 48, 50, 51, 53, 54.: but alſo by the holy Ghoſt, who dwelleth both in Chriſt and us, ſo more and more to be united to his ſacred bodybJoh. 6.55, 56., that though he be in heavencCol. 3.1. Acts 3.21. 1 Cor. 11.26., and we in earth, yet nevertheleſſe are we fleſh of his fleſh, and bone of his bonesdEpheſ. 5.30. & 3.16. 1 Cor. 6.15. 1 John 3.24. and 4.13.: and as all the members of the body are by one ſoule, ſo are we alſo quickned and guided by one and the ſame SpiriteJoh. 6.57. & 15.1, 2, 3, 4, 5, 6. Eph. 4.15, 16..
The Explication.
THis queſtion expoundeth and declareth the thing ſignified in the Sacrament. The eating of Chriſts fleſh, and drinking of his bloud, is not corporall,What it is to eat the fleſh of Chriſt. but ſpirituall; and compriſeth, 1. Faith of Chriſts paſſion and death. 2. An apprehenſion of remiſsion of ſinnes and eternall life through faith. 3. Our union with Chriſt by the holy Ghoſt dwelling in Chriſt and in us. 4. The benefit of his quickning by the ſame ſpirit. Wherefore, to eate the fleſh of Chriſt, and drink his bloud, is, to be received into favour with God for Christs merit, to receive remiſsion of ſinnes, and be reconciled to God by the ſame faith, to have the Sonne of God, who aſſumed mans nature, and united it perſonally unto him, dwelling in us, and coupling us unto himſelfe and his aſſumed nature, by pouring into us his Spirit, through whom he regenerateth us, and reſtoreth light in us, righteouſneſſe and life eternall, ſuch as is eminent in his aſſumed manhood. More briefly, to eate, is, 1. To beleeve. 2. To receive remiſsion of ſins by faith. 3. To be united to Chriſt. 4. To be made partakers of the life of Chriſt, or to be made like, and conformed unto Chriſt by the holy Ghoſt, who worketh the ſame things in us and in Chriſt. This eating is our communion with Chriſt, which the Scripture teacheth, and which we profeſſe in the Creed: namely, a ſpirituall union with Chriſt, as members with the head, and branches with the vine. Chriſt teacheth us this eating of his fleſh, John 6. and confirmeth it in the Supper by externall ſignes. Thus did the ancient Fathers, Auguſtine, Euſebius, Nazianzen, Hilary, and others expound the eating of Chriſts body, as hereafter ſhall appeare. Wherefore the opinions of Papiſticall Tranſubſtantiation, of a corporall preſence, and of eating Chriſts body in the bread with the mouth (which many defend) are not grounded on the words of the Supper, which promiſe the eating of Chriſts body.