¹Quest. 75. How art thou in the Lords Supper admonished and warranted, that thou art partaker of that only sacrifice of Christ offered on the cross, and of his benefits?

¹Quest. 75. How art thou in the Lords Supper admonished and warranted, that thou art partaker of that onely sacrifice of Christ offered on the crosse, and of his benefits?

1. 1ON THE 28. SABBATH.

Ans. Because Christ hath commanded me and all the faithful to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoined^a: First, that his body was as certainly broken and offered for me on the cross, and his blood 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 less assuredly fed to everlasting life with his body, which was crucified for us, and his blood 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 blood of our Lord, received at the hand of the Minister.

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 adjoyned^a: 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.

1. aMat. 16.27, 28. Mark 14.22, 23.24. Luke 22.19, 20. 1 Cor. 10.16, 17. & 11.23, 24, 25. & 12.13.

The Explication.

The chief 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 Baptism. 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 Mass, and why the Mass 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 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.

¹First, 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 ⟨p. 427⟩Christ, a little before his death, is called, The Lords Supper, ²from the first institution of it: that is in respect of the original 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, ³The Table of the Lord. It is likewise called Synaxis, that is, a covenant,⁴ 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,⁵ 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 show, in that it was instituted to be a token, and even a bond of love; For we that are many, ⁶are one bread, and one body. It is called also the Eucharist; ⁷because it is a rite and ceremony of thanksgiving. Last of all,⁸

whereby Christ doth certainly promise and seal unto me, and all the faithful, first, That his body was offered and broken on the cross for me, and his blood 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 he doth as certainly, with his body crucified, and his blood 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 blood 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 faithful, that by these signs he might testify, that he hath delivered and yielded his body unto death, and hath shed his blood for them, and doth give them those things to eat and drink, that they might be unto them the meat and drink of eternal life, and that thereby also he might testify, that he would dwell in them, nourish and quicken them for ever. And again, That of the other side, he might by the same signs bind them to mutual dilection and love, seeing Christ spareth not to give his body and blood for us. This is confirmed, not only by Christ in the Evangelists; but also by Paul, who expressly saith, The cup of the blessing which we bless, is it not the communion of the blood of Christ? Moreover,¹ the signs 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 shedding of the blood of Christ. 2. Our union and conjunction with Christ by faith; so that we draw life everlasting from him, and are made partakers, as of Christ himself, so also of all his benefits, as the branches are made partakers of the life of the vine. We are advertised of this our union and communion with Christ, 1. By the proportion which the signs have with the things. 2. By the promise which is adjoined. And the proportion doth chiefly propose and show 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:² 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:

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 dink 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,

of which signification of this sign Paul doth testify, when he saith,¹ 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 spiritual ⟨p. 428⟩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 less 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 we 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 signify the violence of his death, because the blood was sundered from his body.

of which signification of this signe Paul doth testifie, when he saith,¹ 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 ⟨p. 428⟩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.

1. 1

2. What are the ends of the Lords Supper.

The ends for which the Lords Supper was instituted, are: §1¹That 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 signs, that he doth as verily feed us with his body and blood unto everlasting life, as we receive at the hand of the minister these the Lords signs; and this testification is directed to every one who receiveth the signs with a true faith: For we so receive the signs at the ministers hand, as that rather the Lord himself giveth them us by his ministers.² Wherefore, Christ is said to have baptised moe disciples then John, when yet he did it by his Apostles, and other disciples.§2 ³That it might be a public distinction or mark, discerning the Church from all other nations and sects: For the Lord instituted and appointed his Supper for his disciples, and not for others.§3 ⁴That it might be our testification to Christ, and the whole Church; which is a public confession of our faith, and a solemn thanksgiving and binding our selves to perpetual thankfulness, and the celebration of this benefit: both which are proved by these words of Christ;⁵ Do this in remembrance of me. This remembrance is taken, first for faith in the heart; then for thanksgiving and our public confession.§4 ⁶That 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^* Convent: and Christ expressly commandeth, Drink ye all of this. Likewise Paul, When ye come together to eat, stay one for another.

¹Of this which hath been spoken, we gather, that the Lords Supper ought not to be celebrated by one only: 1. Because it is a communion, and the sign of our communion; and a private supper is no communion. 2. Because it is a solemn thanksgiving, and all ought to give thanks unto God: and by consequent, he that thinketh himself unworthy to communicate with others in the Lords Supper, doth withal confess himself 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 public. 4. Christ called all his household unto it, even Judas himself: Therefore a private Supper is contrary to Christs institution. 5. That some abstain from coming to the Supper, it cometh of a certain evil 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 believe themselves to be delivered by Christ from eternal damnation, and desire to profit and go forward in godliness. In sum, if the Supper be received by one only, that is done against the use, appellation, institution, and nature of the Sacrament.

¹Of this which hath been spoken, we gather, that the Lords Supper ought not to be celebrated by one onely: 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 onely, that is done against the use, appellation, institution, and nature of the Sacrament.

Object.¹ Christ, in the words of the institution of the Supper, putteth, as the principal end of his Supper, his remembrance: Therefore the confirmation of faith must not be made the principal end of his Supper. Ans. The reason followeth not to the denial of a part, ⟨p. 429⟩by putting the whole. For the remembrance of Christ is the whole, wherein is comprised both our confession, and our solemn bond to thankfulness, and also the confirmation of our faith. Wherefore, rather by inverting the reason, I thus infer 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, he 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 instrumental cause, by the putting of a principal 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.

Object.¹ 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, ⟨p. 429⟩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.