The Lord's Supper as Seen Through the Eyes of Church History

Reference on reference on reference

So this article will be very little actual “article,” so to speak. While I am indeed working on an article that does summarize and discuss the various views of Communion throughout the history of the Church, it is taking a lot longer than I anticipated. So, this week, I wanted to merely publish the sources and references that I am drawing from. I have done my best to include as much context from the original documents and writings as possible. Of course, you can’t really be sure of that other than trusting me and/or going back to the documents themselves. But! I promise you that I have included as much context as possible so that you can get a good idea of what is being discussed and so that you can see firsthand that I am not trying to be picky or choosy when it pertains to this subject.

The writings and documents span from 50 AD to 2020 AD. In other words: for all of Church history. From the time of the New Testament to our modern day. As you may have guessed, or can already tell by how small the scroll bar is on the side of the screen… this is a lengthy post. It may be intimidated to read and if you do not want to read all of it, I do not blame you. Nonetheless, I wanted to provide this so that we can all see firsthand the conclusions that our forefathers in the faith have previously arrived at.

Each source is listed in bold followed by its estimated date of writing. I also included a fun picture with each to break up the wall of text. I will hopefully be updating this page as I continue to compile resources

Enjoy!

The Didache (50-120 AD)

Chapter 9: Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

Chapter 14: But every Lord’s Day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.

First Apology of Justin Martyr (155-157 AD)

Chapter 65: … There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. … And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

Chapter 66: And this food is called among us [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, This do in remembrance of Me, Luke 22:19 this is My body; and that, after the same manner, having taken the cup and given thanks, He said, This is My blood; and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn.

Chapter 67: … And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. …

Letter 54 by St. Augustine (400 AD)

Chapter 1: In regard to the questions which you have asked me, I would like to have known what your own answers would have been; for thus I might have made my reply in fewer words, and might most easily confirm or correct your opinions, by approving or amending the answers which you had given. This I would have greatly preferred. But desiring to answer you at once, I think it better to write a long letter than incur loss of time. I desire you therefore, in the first place, to hold fast this as the fundamental principle in the present discussion, that our Lord Jesus Christ has appointed to us a light yoke and an easy burden, as He declares in the Gospel: Matthew 11:30 in accordance with which He has bound His people under the new dispensation together in fellowship by sacraments, which are in number very few, in observance most easy, and in significance most excellent, as baptism solemnized in the name of the Trinity, the communion of His body and blood …

Chapter 2: There are other things, however, which are different in different places and countries: e.g., some fast on Saturday, others do not; some partake daily of the body and blood of Christ, others receive it on stated days: in some places no day passes without the sacrifice being offered; in others it is only on Saturday and the Lord's day, or it may be only on the Lord's day. In regard to these and all other variable observances which may be met anywhere, one is at liberty to comply with them or not as he chooses; and there is no better rule for the wise and serious Christian in this matter, than to conform to the practice which he finds prevailing in the Church to which it may be his lot to come. For such a custom, if it is clearly not contrary to the faith nor to sound morality, is to be held as a thing indifferent, and ought to be observed for the sake of fellowship with those among whom we live.

Chapter 3: Some one may say, The Eucharist ought not to be taken every day. You ask, On what grounds? He answers, Because, in order that a man may approach worthily to so great a sacrament, he ought to choose those days upon which he lives in more special purity and self-restraint; for 'whosoever eats and drinks unworthily, eats and drinks judgment to himself.' 1 Corinthians 11:29 Another answers, Certainly; if the wound inflicted by sin and the violence of the soul's distemper be such that the use of these remedies must be put off for a time, every man in this case should be, by the authority of the bishop, forbidden to approach the altar, and appointed to do penance, and should be afterwards restored to privileges by the same authority; for this would be partaking unworthily, if one should partake of it at a time when he ought to be doing penance, and it is not a matter to be left to one's own judgment to withdraw himself from the communion of the Church, or restore himself, as he pleases. If, however, his sins are not so great as to bring him justly under sentence of excommunication, he ought not to withdraw himself from the daily use of the Lord's body for the healing of his soul. Perhaps a third party interposes with a more just decision of the question, reminding them that the principal thing is to remain united in the peace of Christ, and that each should be free to do what, according to his belief, he conscientiously regards as his duty. For neither of them lightly esteems the body and blood of the Lord; on the contrary, both are contending who shall most highly honour the sacrament fraught with blessing. There was no controversy between those two mentioned in the Gospel, Zacchæus and the Centurion; nor did either of them think himself better than the other, though, whereas the former received the Lord joyfully into his house, Luke 19:6 the latter said, I am not worthy that You should come under my roof, Matthew 8:8 — both honouring the Saviour, though in ways diverse and, as it were, mutually opposed; both miserable through sin, and both obtaining the mercy they required. We may further borrow an illustration here, from the fact that the manna given to the ancient people of God tasted in each man's mouth as he desired that it might. It is the same with this world-subduing sacrament in the heart of each Christian. For he that dares not take it every day, and he who dares not omit it any day, are both alike moved by a desire to do it honour. That sacred food will not submit to be despised, as the manna could not be loathed with impunity. Hence the apostle says that it was unworthily partaken of by those who did not distinguish between this and all other meats, by yielding to it the special veneration which was due; for to the words quoted already, eats and drinks judgment to himself, he has added these, not discerning the Lord's body; and this is apparent from the whole of that passage in the first Epistle to the Corinthians, if it be carefully studied.

Chapter 4: Suppose some foreigner visit a place in which during Lent it is customary to abstain from the use of the bath, and to continue fasting on Thursday. I will not fast today, he says. The reason being asked, he says, Such is not the custom in my own country. Is not he, by such conduct, attempting to assert the superiority of his custom over theirs? For he cannot quote a decisive passage on the subject from the Book of God; nor can he prove his opinion to be right by the unanimous voice of the universal Church, wherever spread abroad; nor can he demonstrate that they act contrary to the faith, and he according to it, or that they are doing what is prejudicial to sound morality, and he is defending its interests. Those men injure their own tranquillity and peace by quarrelling on an unnecessary question. I would rather recommend that, in matters of this kind, each man should, when sojourning in a country in which he finds a custom different from his own consent to do as others do. If, on the other hand, a Christian, when travelling abroad in some region where the people of God are more numerous, and more easily assembled together, and more zealous in religion, has seen, e.g., the sacrifice twice offered, both morning and evening, on the Thursday of the last week in Lent, and therefore, on his coming back to his own country, where it is offered only at the close of the day, protests against this as wrong and unlawful, because he has himself seen another custom in another land, this would show a childish weakness of judgment against which we should guard ourselves, and which we must bear with in others, but correct in all who are under our influence.

Institutes of the Christian Religion by John Calvin (1536 AD)

Chapter 17, Section 1: After God has once received us into his family, it is not that he may regard us in the light of servants, but of sons, performing the part of a kind and anxious parent, and providing for our maintenance during the whole course of our lives. And, not contented with this, he has been pleased by a pledge to assure us of his continued liberality. To this end, he has given another sacrament to his Church by the hand of his only-begotten Son—viz. a spiritual feast, at which Christ testifies that he himself is living bread (John 6:51), on which our souls feed, for a true and blessed immortality. Now, as the knowledge of this great mystery is most necessary, and, in proportion to its importance, demands an accurate exposition, … First, then, the signs are bread and wine, which represent the invisible food which we receive from the body and blood of Christ. For as God, regenerating us in baptism, ingrafts us into the fellowship of his Church, and makes us his by adoption, so we have said that he performs the office of a provident parent, in continually supplying the food by which he may sustain and preserve us in the life to which he has begotten us by his word. Moreover, Christ is the only food of our soul, and, therefore, our heavenly Father invites us to him, that, refreshed by communion with him, we may ever and anon gather new vigour until we reach the heavenly immortality. … The body which was once offered for our salvation we are enjoined to take and eat, that, while we see ourselves made partakers of it, we may safely conclude that the virtue of that death will be efficacious in us. Hence he terms the cup the covenant in his blood. For the covenant which he once sanctioned by his blood he in a manner renews, or rather continues, in so far as regards the confirmation of our faith, as often as he stretches forth his sacred blood as drink to us.

Chapter 17, Section 2: Pious souls can derive great confidence and delight from this sacrament, as being a testimony that they form one body with Christ, so that everything which is his they may call their own.

Chapter 17, Section 3: To all these things we have a complete attestation in this sacrament, enabling us certainly to conclude that they are as truly exhibited to us as if Christ were placed in bodily presence before our view, or handled by our hands. For these are words which can never lie nor deceive—Take, eat, drink. This is my body, which is broken for you: this is my blood, which is shed for the remission of sins. In bidding us take, he intimates that it is ours: in bidding us eat, he intimates that it becomes one substance with us: in affirming of his body that it was broken, and of his blood that it was shed for us, he shows that both were not so much his own as ours, because he took and laid down both, not for his own advantage, but for our salvation. And we ought carefully to observe, that the chief, and almost the whole energy of the sacrament, consists in these words, It is broken for you: it is shed for you. It would not be of much importance to us that the body and blood of the Lord are now distributed, had they not once been set forth for our redemption and salvation. Wherefore they are represented under bread and wine, that we may learn that they are not only ours, but intended to nourish our spiritual life; that is, as we formerly observed, by the corporeal things which are produced in the sacrament, we are by a kind of analogy conducted to spiritual things. Thus when bread is given as a symbol of the body of Christ, we must immediately think of this similitude. As bread nourishes, sustains, and protects our bodily life, so the body of Christ is the only food to invigorate and keep alive the soul. When we behold wine set forth as a symbol of blood, we must think that such use as wine serves to the body, the same is spiritually bestowed by the blood of Christ; and the use is to foster, refresh, strengthen, and exhilarate. For if we duly consider what profit we have gained by the breaking of his sacred body, and the shedding of his blood, we shall clearly perceive that these properties of bread and wine, agreeably to this analogy, most appropriately represent it when they are communicated to us.

Chapter 17, Section 4: Therefore, it is not the principal part of a sacrament simply to hold forth the body of Christ to us without any higher consideration, but rather to seal and confirm that promise by which he testifies that his flesh is meat indeed, and his blood drink indeed, nourishing us unto life eternal, and by which he affirms that he is the bread of life, of which, whosoever shall eat, shall live for ever—I say, to seal and confirm that promise, and in order to do so, it sends us to the cross of Christ, where that promise was performed and fulfilled in all its parts. For we do not eat Christ duly and savingly unless as crucified, while with lively apprehension we perceive the efficacy of his death.

Chapter 17 Section 7:  I am not satisfied with the view of those who, while acknowledging that we have some kind of communion with Christ, only make us partakers of the Spirit, omitting all mention of flesh and blood. As if it were said to no purpose at all, that his flesh is meat indeed, and his blood is drink indeed; that we have no life unless we eat that flesh and drink that blood; and so forth. … Nay, I rather exhort my readers not to confine their apprehension within those too narrow limits, but to attempt to rise much higher than I can guide them. For whenever this subject is considered, after I have done my utmost, I feel that I have spoken far beneath its dignity. And though the mind is more powerful in thought than the tongue in expression, it too is overcome and overwhelmed by the magnitude of the subject. All then that remains is to break forth in admiration of the mystery, which it is plain that the mind is inadequate to comprehend, or the tongue to express.

Chapter 17, Section 9: Now, who sees not that the communion of the flesh and blood of Christ is necessary to all who aspire to the heavenly life? Hence those passages of the apostle: The Church is the “body” of Christ; his “fulness.” He is “the head,” “from whence the whole body fitly joined together, and compacted by that which every joint supplieth,” “maketh increase of the body” (Eph. 1:23; 4:15,16). Our bodies are the “members of Christ” (1 Cor. 6:15). We perceive that all these things cannot possibly take place unless he adheres to us wholly in body and spirit. But the very close connection which unites us to his flesh, he illustrated with still more splendid epithets, when he said that we “are members of his body, of his flesh, and of his bones” (Eph. 5:30). At length, to testify that the matter is too high for utterance, he concludes with exclaiming, “This is a great mystery” (Eph. 5:32). It were, therefore, extreme infatuation not to acknowledge the communion of believers with the body and blood of the Lord, a communion which the apostle declares to be so great, that he chooses rather to marvel at it than to explain it.

Chapter 17, Section 10: The sum is, that the flesh and blood of Christ feed our souls just as bread and wine maintain and support our corporeal life. For there would be no aptitude in the sign, did not our souls find their nourishment in Christ. This could not be, did not Christ truly form one with us, and refresh us by the eating of his flesh, and the drinking of his blood. But though it seems an incredible thing that the flesh of Christ, while at such a distance from us in respect of place, should be food to us, let us remember how far the secret virtue of the Holy Spirit surpasses all our conceptions, and how foolish it is to wish to measure its immensity by our feeble capacity. Therefore, what our mind does not comprehend let faith conceive—viz. that the Spirit truly unites things separated by space. That sacred communion of flesh and blood by which Christ transfuses his life into us, just as if it penetrated our bones and marrow, he testifies and seals in the Supper, and that not by presenting a vain or empty sign, but by there exerting an efficacy of the Spirit by which he fulfils what he promises. And truly the thing there signified he exhibits and offers to all who sit down at that spiritual feast, although it is beneficially received by believers only who receive this great benefit with true faith and heartfelt gratitude. For this reason the apostle said, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ”? (1 Cor. 10:16.) There is no ground to object that the expression is figurative, and gives the sign the name of the thing signified. I admit, indeed, that the breaking of bread is a symbol, not the reality. But this being admitted, we duly infer from the exhibition of the symbol that the thing itself is exhibited. For unless we would charge God with deceit, we will never presume to say that he holds forth an empty symbol. Therefore, if by the breaking of bread the Lord truly represents the partaking of his body, there ought to be no doubt whatever that he truly exhibits and performs it. The rule which the pious ought always to observe is, whenever they see the symbols instituted by the Lord, to think and feel surely persuaded that the truth of the thing signified is also present. For why does the Lord put the symbol of his body into your hands, but just to assure you that you truly partake of him? If this is true let us feel as much assured that the visible sign is given us in seal of an invisible gift as that his body itself is given to us.

Chapter 17, Section 11: I hold then (as has always been received in the Church, and is still taught by those who feel aright), that the sacred mystery of the Supper consists of two things—the corporeal signs, which, presented to the eye, represent invisible things in a manner adapted to our weak capacity, and the spiritual truth, which is at once figured and exhibited by the signs. When attempting familiarly to explain its nature, I am accustomed to set down three things—the thing meant, the matter which depends on it, and the virtue or efficacy consequent upon both. The thing meant consists in the promises which are in a manner included in the sign. By the matter, or substance, I mean Christ, with his death and resurrection. By the effect, I understand redemption, justification, sanctification, eternal life, and all other benefits which Christ bestows upon us. Moreover, though all these things have respect to faith, I leave no room for the cavil, that when I say Christ is conceived by faith, I mean that he is only conceived by the intellect and imagination. He is offered by the promises, not that we may stop short at the sight or mere knowledge of him, but that we may enjoy true communion with him. And, indeed, I see not how any one can expect to have redemption and righteousness in the cross of Christ, and life in his death, without trusting first of all to true communion with Christ himself. Those blessings could not reach us, did not Christ previously make himself ours. I say then, that in the mystery of the Supper, by the symbols of bread and wine, Christ, his body and his blood, are truly exhibited to us, that in them he fulfilled all obedience, in order to procure righteousness for us— first that we might become one body with him; and, secondly, that being made partakers of his substance, we might feel the result of this fact in the participation of all his blessings.

Chapter 17, Section 43: In regard to the external form of the ordinance, whether or not believers are to take into their hands and divide among themselves, or each is to eat what is given to him: whether they are to return the cup to the deacon or hand it to their neighbour; whether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence. These things are indifferent, and left free to the Church, though it is certain that it was the custom of the ancient Church for all to receive into their hand. And Christ said, “Take this, and divide it among yourselves” (Luke 22:17). … the sacrament might be celebrated in the most becoming manner, if it were dispensed to the Church very frequently, at least once a-week. The commencement should be with public prayer; next, a sermon should be delivered: then the minister, having placed bread and wine on the table, should read the institution of the Supper. He should next explain the promises which are therein given; and, at the same time, keep back from communion all those who are debarred by the prohibition of the Lord. He should afterwards pray that the Lord, with the kindness with which he has bestowed this sacred food upon us, would also form and instruct us to receive it with faith and gratitude; and, as we are of ourselves unworthy, would make us worthy of the feast by his mercy. Here, either a psalm should be sung, or something read, while the faithful, in order, communicate at the sacred feast, the minister breaking the bread, and giving it to the people. The Supper being ended, an exhortation should be given to sincere faith, and confession of faith, to charity, and lives becoming Christians. Lastly, thanks should be offered, and the praises of God should be sung. This being done, the Church should be dismissed in peace.

Chapter 17, Section 44: What we have hitherto said of the sacrament, abundantly shows that it was not instituted to be received once a-year and that perfunctorily (as is now commonly the custom); but that all Christians might have it in frequent use, and frequently call to mind the sufferings of Christ, thereby sustaining and confirming their faith: stirring themselves up to sing the praises of God, and proclaim his goodness; cherishing and testifying towards each other that mutual charity, the bond of which they see in the unity of the body of Christ. As often as we communicate in the symbol of our Saviour’s body, as if a pledge were given and received, we mutually bind ourselves to all the offices of love, that none of us may do anything to offend his brother, or omit anything by which he can assist him when necessity demands, and opportunity occurs. That such was the practice of the Apostolic Church, we are informed by Luke in the Acts, when he says, that “they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). Thus we ought always to provide that no meeting of the Church is held without the word, prayer, the dispensation of the Supper, and alms. We may gather from Paul that this was the order observed by the Corinthians, and it is certain that this was the practice many ages after.

The Scots Confession (1560 AD)

Chapter 21 – The Sacraments

As the fathers under the Law, besides the reality of the sacrifices, had two chief sacraments, that is, circumcision and the Passover, and those who rejected these were not reckoned among God’s people; so do we acknowledge and confess that now in the time of the gospel we have two chief sacraments, which alone were instituted by the Lord Jesus and commanded to be used by all who will be counted members of his body, that is, Baptism and the Supper or Table of the Lord Jesus, also called the Communion of His Body and Blood. These sacraments, both of the Old Testament and of the New, were instituted by God not only to make a visible distinction between his people and those who were without the Covenant, but also to exercise the faith of his children and, by participation of these sacraments, to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union, and society, which the chosen have with their Head, Christ Jesus. And so we utterly condemn the vanity of those who affirm the sacraments to be nothing else than naked and bare signs. No, we assuredly believe that by Baptism we are engrafted into Christ Jesus, to be made partakers of his righteousness, by which our sins are covered and remitted, and also that in the Supper rightly used, Christ Jesus is so joined with us that he becomes the very nourishment and food for our souls. Not that we imagine any transubstantiation of bread into Christ’s body, and of wine into his natural blood, as the Romanists have perniciously taught and wrongly believed; but this union and conjunction which we have with the body and blood of Christ Jesus in the right use of the sacraments is wrought by means of the Holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, and makes us feed upon the body and blood of Christ Jesus, once broken and shed for us but now in heaven, and appearing for us in the presence of his Father. Notwithstanding the distance between his glorified body in heaven and mortal men on earth, yet we must assuredly believe that the bread which we break is the communion of Christ’s body and the cup which we bless the communion of his blood. Thus we confess and believe without doubt that the faithful, in the right use of the Lord’s Table, do so eat the body and drink the blood of the Lord Jesus that he remains in them and they in him; they are so made flesh of his flesh and bone of his bone that as the eternal Godhood has given to the flesh of Christ Jesus, which by nature was corruptible and mortal, life and immortality, so the eating and drinking of the flesh and blood of Christ Jesus does the like for us. We grant that this is neither given to us merely at the time nor by the power and virtue of the sacrament alone, but we affirm that the faithful, in the right use of the Lord’s Table, have such union with Christ Jesus as the natural man cannot apprehend. Further we affirm that although the faithful, hindered by negligence and human weakness, do not profit as much as they ought in the actual moment of the Supper, yet afterwards it shall bring forth fruit, being living seed sown in good ground; for the Holy Spirit, who can never be separated from the right institution of the Lord Jesus, will not deprive the faithful of the fruit of that mystical action. Yet all this, we say again, comes of that true faith which apprehends Christ Jesus, who alone makes the sacrament effective in us. Therefore, if anyone slanders us by saying that we affirm or believe the sacraments to be symbols and nothing more, they are libelous and speak against the plain facts. On the other hand we readily admit that we make a distinction between Christ Jesus in his eternal substance and the elements of the sacramental signs. So we neither worship the elements, in place of that which they signify, nor yet do we despise them or undervalue them, but we use them with great reverence, examining ourselves diligently before we participate, since we are assured by the mouth of the apostle that “whoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.”

Chapter 22 – The Right Administration of the Sacraments

Two things are necessary for the right administration of the sacraments. The first is that they should be ministered by lawful ministers, and we declare that these are men appointed to preach the Word, unto whom God has given the power to preach the gospel, and who are lawfully called by some Kirk. The second is that they should be ministered in the elements and manner which God has appointed. Otherwise they cease to be the sacraments of Christ Jesus. This is why we abandon the teaching of the Roman Church and withdraw from its sacraments; firstly, because their ministers are not true ministers of Christ Jesus (indeed they even allow women, whom the Holy Ghost will not permit to preach in the congregation to baptize) and, secondly, because they have so adulterated both the sacraments with their own additions that no part of Christ’s original act remains in its original simplicity. The addition of oil, salt, spittle, and such like in baptism, are merely human additions. To adore or venerate the sacrament, to carry it through streets and towns in procession, or to reserve it in a special case, is not the proper use of Christ’s sacrament but an abuse of it. Christ Jesus said, “Take ye, eat ye,” and “Do this in remembrance of Me.” By these words and commands he sanctified bread and wine to be the sacrament of his holy body and blood, so that the one should be eaten and that all should drink of the other, and not that they should be reserved for worship or honored as God, as the Romanists do. Further, in withdrawing one part of the sacrament–the blessed cup–from the people, they have committed sacrilege. Moreover, if the sacraments are to be rightly used it is essential that the end and purpose of their institution should be understood, not only by the minister but also by the recipients. For if the recipient does not understand what is being done, the sacrament is not being rightly used, as is seen in the case of the Old Testament sacrifices. Similarly, if the teacher teaches false doctrine which is hateful to God, even though the sacraments are his own ordinance, they are not rightly used, since wicked men have used them for another end than what God had commanded. We affirm that this has been done to the sacraments in the Roman Church, for there the whole action of the Lord Jesus is adulterated in form, purpose, and meaning. What Christ Jesus did, and commanded to be done, is evident from the Gospels and from St. Paul; what the priest does at the altar we do not need to tell. The end and purpose of Christ’s institution, for which it should be used, is set forth in the words, “Do this in remembrance of Me,” and “For as often as ye eat this bread and drink this cup ye do show”–that is, extol, preach, magnify, and praise–“the Lord’s death, till He come.” But let the words of the mass, and their own doctors and teachings witness, what is the purpose and meaning of the mass; it is that, as mediators between Christ and his Kirk, they should offer to God the Father, a sacrifice in propitiation for the sins of the living and of the dead. This doctrine is blasphemous to Christ Jesus and would deprive his unique sacrifice, once offered on the cross for the cleansing of all who are to be sanctified, of its sufficiency; so we detest and renounce it.

Chapter 23 – To Whom Sacraments Appertain

We hold that baptism applies as much to the children of the faithful as to those who are of age and discretion, and so we condemn the error of the Anabaptists, who deny that children should be baptized before they have faith and understanding. But we hold that the Supper of the Lord is only for those who are of the household of faith and can try and examine themselves both in their faith and their duty to their neighbors. Those who eat and drink at that holy table without faith, or without peace and goodwill to their brethren, eat unworthily. This is the reason why ministers in our Kirk make public and individual examination of those who are to be admitted to the table of the Lord Jesus.

The Heidelberg Catechism (1563 AD)

Q66: What are sacraments?

A: Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.¹ And this is God’s gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ’s one sacrifice accomplished on the cross.² (1. Gen. 17:11; Deut. 30:6; Rom. 4:11 // 2. Matt. 26:27-28; Acts 2:38; Heb. 10:10)

Q67: Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

A: Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ’s one sacrifice for us on the cross.¹ (1. Rom. 6:3; 1 Cor. 11:26; Gal. 3:27)

Q68: How many sacraments did Christ institute in the New Testament?

A: Two: holy baptism and the holy supper.¹ (1. Matt. 28:19-20; 1 Cor. 11:23-26)

Q75: How does the holy supper remind and assure you that you share in Christ’s one sacrifice on the cross and in all his benefits?

A: In this way: Christ has commanded me and all believers to eat this broken bread and to drink this cup in remembrance of him. With this command come these promises:¹ First, as surely as I see with my eyes the bread of the Lord broken for me and the cup shared with me, so surely his body was offered and broken for me and his blood poured out for me on the cross. Second, as surely as I receive from the hand of the one who serves, and taste with my mouth the bread and cup of the Lord, given me as sure signs of Christ’s body and blood, so surely he nourishes and refreshes my soul for eternal life with his crucified body and poured-out blood. (1. Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-25)

The 39 Articles of Religion (1571 AD)

25. The Sacraments

The sacraments instituted by Christ are not only badges or tokens of the profession of Christians but are also sure witnesses and effectual signs of God's grace and good will towards us. Through them he works invisibly within us, both bringing to life and also strengthening and confirming our faith in him. There are two sacraments instituted by Christ our Lord in the Gospel—Baptism and the Lord's Supper. The five that are commonly called sacraments (confirmation, penance, ordination, marriage, and extreme unction) are not to be regarded as Gospel sacraments. This is because they are either a corruption of apostolic practice or states of life as allowed in the Scriptures. They are not of same nature as the sacraments of Baptism and the Lord's Supper since they do not have any visible sign or ceremony instituted by God. The sacraments were not instituted by Christ to be gazed at or carried about but to be used properly. It is only in those who receive them worthily that they have a beneficial effect or operation. As Paul the apostle says, those who receive them in an unworthy manner bring condemnation upon themselves.

26. The Sacraments are Not Rendered Ineffectual by the Unworthiness of the Minister

Although in the visible church the evil are always mingled with the good and sometimes
evil people possess the highest rank in the ministry of the Word and sacraments, nevertheless since they do not do these things in their own name but in Christ's and minister by his commission and authority, we may use their ministry both in hearing God's Word and in receiving the sacraments. The effect of Christ's institution is not taken away by the wickedness of these people, nor is the grace of God's gifts diminished, so long as the sacraments are received by faith and rightly. The sacraments are effectual because of Christ's institution and promise, even though they may be administered by evil men. Nevertheless, it belongs to the discipline of the church that investigation be made into evil ministers. Those who are accused by witnesses having knowledge of their offenses and who in the end are justly found guilty, should be disposed.

28. Of the Lord's Supper

The Supper of the Lord is not only a sign of the mutual love that Christians ought to have among themselves. Rather, it is a sacrament of our redemption through Christ's death. To those who rightly, worthily, and with faith receive it, the bread which we break is a partaking of the body of Christ, and similarly the cup of blessing is a partaking of the blood of Christ. Transubstantiation (the change of the substance of the bread and wine) in the Supper of the Lord cannot be proved from Holy Scripture, but is repugnant to the plain teaching of Scripture. It overthrows the nature of a sacrament and has given rise to many superstitions. The body of Christ is given, taken, and eaten in the Supper only in a heavenly and spiritual manner. The means by which the body of Christ is received and eaten in the Supper is by faith. The sacrament of the Lord’s Supper was not instituted by Christ to be reserved, carried about, lifted up, or worshipped.

The Westminster Larger Catechism (1647 AD)

Q35. How is the covenant of grace administered under the New Testament?

A: Under the New Testament, Christ is revealed as the substance of the same covenant of grace, which was and still is to be administered in the preaching of the word¹ and in the sacraments of baptism² and the Lord’s supper.³ In these the spiritual power of grace and salvation is more fully and clearly developed for all nations.⁴ (1. Mt 28.19-20, Mk 16.15 // 2. Mt. 28.19-20 // 3. 1 Cor 11.23-26 // 4. 2 Cor 3.6-9, Heb 8.6-7,10-11, Mt. 28.19)

Q154. What are the external ways Christ uses to bring us the benefits of his mediation?

A: The ordinary external ways Christ uses to bring the benefits of his mediation to his church are his regulations, particularly the word, sacraments, and prayer, all of which are made effective for the salvation of his chosen ones.¹

(1. Mt 28.19-20, Acts 2.42,46-47, 1 Tm 4.16, 1 Cor 1.21,Eph 5.19-20, 6.17-18)

Q161. How do the sacraments become effective means of salvation?

A: The sacraments become effective means of salvation, not by any power in them or by any inherent potency coming from the devoutness or the intention of whoever administers them, but rather by the working of the Holy Spirit and the blessing of Christ, who established them.¹ (1. 1 Pt 3.21, Acts 8.13,23, 1 Cor 3.6-7, 6.11, 12.13)

Q162. What is a sacrament?

A: A sacrament is a holy regulation established by Christ in his church¹ as a sign, seal, and outward display² to those within the covenant of grace³ of the benefits they have from Christ’s mediation.⁴ It serves to strengthen and increase their faith and all other graces in them;⁵ it obliges them to obey God⁶ and to witness to and cherish their love and fellowship with each other;⁷ and it distinguishes them from those outside the covenant.⁸ (1. Gen 17.7,10, Ex 12, Mt 28.19, 26.26-28 // 2. Rom 4.11, 1 Cor 11.24-25 // 3. Rom 9.8, 15.8, Ex 12.48, Gal 3.27,29, 5.6, 6.15 // 4. Acts 2.38, 22.16, 1 Cor 10.16 // 5. Rom 4.11, Gal 3.27, 1 Cor 11.24-26 // 6. Rom 6.3-4, 1 Cor 10.21 // 7. Eph 4.2-5, 1 Cor 10.17, 12.13 // 8. Eph 2.11-12, Gn 34.14, 1 Cor 10.21)

Q163. What are the parts of the sacrament?

A: There are two parts of the sacrament. One is the external, physical sign used according to Christ’s own directions. The other is the internal, spiritual grace signified by the external use.¹ (1. Gn 17.10, Mt 3.11, 26.27-28, 1 Pt 3.21, Rom 2.28-29, Ti 3.5)

Q164. How many sacraments has Christ established in his church under the New Testament?

A: Under the New Testament, Christ has established in the church only two sacraments, baptism and the Lord’s supper.¹ (1. Mt 28.19, 1 Cor 11.20, 23-26, Mt 26.26-28)

Q168. What is the Lord’s supper?

A: The Lord’s supper is a sacrament of the New Testament¹ in which bread and wine are given and received as Christ directed to proclaim his death. Those who receive the Lord’s supper in the right way feed on his body and blood and thereby are spiritually nourished and grow in grace.² They have their union and communion with Christ confirmed,³ and they publicly witness to and repeat anew their thankfulness⁴ and commitment to God⁵ and their mutual love and fellowship with each other, as members of the same mystical body.⁶ (1. Lk 22.20 // 2. Mt 26.26-28, 1 Cor 11.23-27 // 3. 1 Cor 10.16 // 4. 1 Cor 11.24 // 5. 1 Cor 10.14-16, 21 // 6. 1 Cor 10.17)

Q169. What are Christ’s directions for giving and receiving the bread and wine in the sacrament of the Lord’s supper?

A: Christ has directed ministers of his word to administer the sacrament of the Lord’s supper. First, they should set apart the bread and wine from their ordinary use by the biblical declaration, thanksgiving, and prayer. Then they take the bread, break it, and give both it and the wine to the communicants, who, according to the same directions, are to eat the bread and drink the wine, thankfully remembering that the body of Christ was broken and given, and his blood shed, for them.¹ (1 Cor 11.23-24, Mt 26.26-28, Mk 14.22-24, Lk 22.19-20)

Q170. How do those who receive the Lord’s supper in the right way feed on the body and blood of Christ?

A: The body and blood of Christ are not present in bodily or physical form, either in, with, or under the bread and wine in the Lord’s supper.¹ They are, however, spiritually present to the faith of the recipient just as truly as the external elements are obvious to the senses.² And so those who receive the Lord’s supper in the right way do truly and actually feed on the body and blood of Christ, not in a bodily or physical way, but spiritually,³ while by faith they receive and apply to themselves Christ crucified, along with all the benefits of his death.⁴ (1. Acts 3.21 // 2. Mt 26.26,28, Gal 3.1, Heb 11.1 // 3. 1 Cor 11.24-29, Jn 6.51,53 // 4. 1 Cor 10.16)

Q171. How do we prepare to receive the Lord’s supper?

A: Preparation for the Lord’s supper involves careful examination:¹ of the condition of our life in Christ;² of our sins and failings;³ of whether we truly and to what degree know God,⁴ believe in him,⁵ and have repented,⁶ and of whether we love God and our fellow believers.⁷ We should have a charitable attitude toward everyone,⁸ including forgiveness of those who have wronged us.⁹ We must also assess how much we desire Christ¹⁰ and whether we are living in newness of obedience.¹¹ Finally we must renew the practice of these graces in us¹² by serious meditation¹³ and fervent prayer.¹⁴ (1. 1 Cor 11.28 // 2. 2 Cor 13.5 // 3. 1 Cor 5.7, Ex 12.15 // 4. 1 Cor 11.29 // 5. 2 Cor 13.5, Mt 26.28 // 6. Zec 12.10, 1 Cor 11.31 // 7. 1 Cor 10.16-17, Acts 2.46-47 // 8. 1 Cor 5.8, 11.18,20 // 9. Mt 5.23-24 // 10. Is 55.1, Jn 7.37, Lk 1.53 // 11. 1 Cor 5.7-8 // 12. 1 Cor 11.25-26, 28, Heb 10.21-22,24, Ps 26.6 // 13. 1 Cor 11.24-25 // 14. 2 Chr 30.18-19, Mt 26.26)

Q172. Should those who have doubts about their being in Christ or about whether they are ready to take communion come to the Lord’s supper anyway?

A: Those who have doubts about their position in Christ or about their readiness to take communion may nonetheless have a valid interest in Christ, even though they are not yet assured of being in him.¹ In God’s view, if such people are aware of and grieved by their lack of assurance,² sincerely want to be found in Christ,³ and want to get away from sinning,⁴ and (since promises are involved in the sacrament, and it has been established to aid even weak and doubting Christians⁵) if people in that condition are truly sorry for their lack of faith⁶ and work hard to resolve their doubts,⁷ they may and ought to come to the Lord’s supper, so that their faith may be further strengthened.⁸ (1. Is 50.10, 1 Jn 5.13, Ps 88, 77.1-12, Jon 2.4,7 // 2. Is 54.7-10, Mt 5.3-4, Ps 31.22, 73.13, 22-23 // 3. Phil 3.8-9, Ps 10.17, 42.1-2, 5, 11 // 4. 2 Tm 2.19, Is 50.10, Ps 66.18-20, Rom 7.24-25 // 5. Is 40.11,29,31, Mt 11.28, 12.20, 26.28 // 6. Mk 9.24 // 7. Acts 2.37, 9.6, 16.30 // 8. Rom 4.11, 1 Cor 11.28, Mt 11.28)

Q173. Should the Lord’s supper be withheld from anyone who professes the faith and wants to come to it?

A: The sacrament should and must be withheld by the authority Christ has left in his church from those whose profession of faith is based on spiritual ignorance or whose lives have scandalized the church,¹ until they are properly instructed and demonstrate by their behavior that they have reformed their lives.² (1. 1 Cor 11.27-31 compared with Mt 7.6, 1 Cor 5, Jude 23, and 1 Tm 5.22 // 2. 2 Cor 2.5-8, 1 Cor 5.4-5)

Q174. How must we receive the Lord’s supper when it is offered?

A: In receiving the Lord’s supper when it is offered, we should reverently and attentively wait on God,¹ as we carefully observe the sacramental elements and their administration.² We should take specific notice of the Lord’s body³ and meditate feelingly on his death and suffering⁴ and so stir up in us a lively effect of God’s spiritual gifts.⁵ We should critically examine ourselves⁶ and be sorry for our sins.⁷ We should earnestly hunger and thirst after Christ,⁸ feeding on him by faith,⁹ drawing from his fullness,¹⁰ trusting in his merit,¹¹ rejoicing in his love,¹² and giving thanks for his grace.¹³ We thereby renew our covenant with God¹⁴ and our love for fellow believers.¹⁵ (1. Lv 10.3, Heb 12.28, Ps 5.7, 1 Cor 11.17, 26-27 // 2. Ex 24.8, Mt 26.28, Gal 3.1 // 3. 1 Cor 11.29 // 4. Lk 22.19 // 5. 1 Cor 11.26, 10.3-5, 11, 14 // 6. 1 Cor 11.31 // 7. Zec 12.10 // 8. Rv 22.17, Ps 63.1-2 // 9. Jn 6.35, Gal 2.20 // 10. Jn 1.16, Col 1.19 // 11. Phil 1.16, 3.9 // 12. Ps 63.4-5, 2 Chr 30.21, 1 Pt 1.8 // 13. Ps 22.26 // 14. Jer 50.5, Ps 50.5 // 15. Acts 2.42, 1 Cor 10.17)

Q175. What should we do after we have received the Lord’s supper?

A: After receiving the Lord’s supper, we should think about our participation in the sacrament and whether we got anything out of it.¹ If we have been spiritually renewed and comforted in that participation, we should bless God for it,² pray for the effect to continue,³ watch out for relapses,⁴ fulfill our vows,⁵ and be encouraged to take communion frequently.⁶ If, on the other hand, we have not received any immediate benefit from our participation, we should more carefully go over how we prepared for and participated in the sacrament.⁷ If this review reveals no fault in us before God and our own conscience, then we should wait for the spiritual fruit of participation to come to us in due time.⁸ However, if such a review finds us at fault in either preparing for or participating in the sacrament, we must humbly⁹ resolve to be more careful and diligent in the future.¹⁰ (1. Ps 28.7, 85.8, 1 Cor 11.17, 30-31 // 2. 2 Chr 30.21-23, 25-26, Acts 2.42, 46-47, 2 Cor 2.14 // 3. Ps 36.10, Sg 3.4, 1 Chr 29.18 // 4. 1 Cor 10.3-5, 12, Rom 11.20 // 5. Ps 50.14 // 6. 1 Cor 11.25-26, Acts 2.42,46, Ps 27.4 // 7. Sg 5.1-6, Eccl 5.1-6, Ps 77.6, 139.23-24 // 8. Ps 123.1-2, 42.5,8, 43.3-5, Is 8.17 // 9. 2 Chr 30.18-19, Hos 14.2, 6.1-2 // 10. 2 Cor 7.11, 1 Chr 15.12-14)

Q176. In what ways do the sacraments of baptism and the Lord’s supper coincide?

A: The sacraments of baptism and the Lord’s supper coincide in that God is the author of both,¹ and the spiritual part of both is Christ and his benefits.² Both are also seals of the same covenant,³ are ordinarily to be administered by ministers of the gospel,⁴ and are to continue in Christ’s church until the second coming.⁵ (1. Mt 28.19, 1 Cor 11.23 // 2. Rom 6.3-4, 1 Cor 10.16 // 3. Rom 4.11, Col 2.11-12, Mt 26.27-28 // 4. Jn 1.33, Mt 28.19, 1 Cor 11.23, 4.1, Heb 5.4 // 5. Mt 28.19-20, 1 Cor 11.26)

Q177. In what ways do the sacraments of baptism and the Lord’s supper differ?

A: The sacraments of baptism and the Lord’s supper differ in that baptism is administered just once, with water, as a sign and seal of our rebirth and engrafting into Christ,¹ even for infants.² The Lord’s supper, on the other hand, is to be administered repeatedly with the elements of bread and wine, to represent and display Christ as spiritual food for the soul³ and to confirm our continuing growth in him,⁴ and it is only for those who are old enough and capable of self-examination.⁵ (1. Mt 3.11, Ti 3.5, Gal 3.27 // 2. Gn 17.7-9, Acts 2.38-39, 1 Cor 7.14, Lk 18.16, Rom 11.16, Col 2.11-12, Gal 3.17-18, 29 // 3. 1 Cor 11.23-26, Col 2.19 // 4. 1 Cor 10.16, Jn 6.51-53 // 5. 1 Cor 11.28-29)

The Lord’s Supper by Thomas Watson (1660’s AD)

QUESTION. But why was the sacrament of the Lord’s Supper appointed? Is not the Word sufficient to bring us to heaven?

ANSWER. The Word is for the engrafting; the Sacraments are for the confirming of faith. The Word brings us to Christ; the Sacrament builds us up in Him. The Word is the font where we are baptized with the Holy Ghost; the Sacrament is the table where we are fed and cherished. The Lord condescends to our weakness. Were we made up of all spirt, there would be no need of bread and wine. But we are compounded creatures. Therefore God, to help our faith, not only gives us an audible word but a visible sign. I may here allude to that saying of our Savior, “Except ye see signs, ye will not believe,” John 4:48. Christ sets His body and blood before us in the elements. Here are signs, else we will not believe.

QUESTION. Why did Christ take bread rather than any other element?

ANSWER 1. Because it prefigured Him. Christ was typified by the show bread, 1 Kings 7:48; by the bread which Melchisedek offered unto Abraham, Genesis 14:18; and by the cake which the angel brought to Elijah, 1 Kings 19:6. Therefore, He took bread to answer the type.

ANSWER 2. Christ took bread because of the analogy. Bread resembled Him closely. “I am the Bread of life,” John 6:48. There is a threefold resemblance:

1)    Bread is useful. Other comforts are more for delight than use. Music delights the ear, colors the eye, but the bread is the staff of life. So Christ is useful. There is no subsisting without Him. “He that eateth Me, even he shall live by Me,” John 6:57

2)    Bread is satisfying. If a man is hungry, flowers or pictures do not satisfy, but bread does. So Jesus Christ, the Bread of the soul, satisfies. He satisfies the eye with beauty, the heart with sweetness, the conscience with peace.

3)    Bread is strengthening. “Bread which strengthens the man’s heart,” Psalm 104:15. So Christ, the Bread of the soul, transmits strength. He is like the cake the angel brought to the prophet. “He arose and did eat, and went in the strength of that meat forty days and forty nights, unto Horeb the mount of God,” 1 Kings 19:8.

Christ, in blessing the elements, opened the nature of the Sacrament to the apostles. He explained this mystery. Christ advertised them, that as surely as they received the elements corporeally, so surely they received Him into their hearts spiritually.

Christ’s blessing the elements signified His prayer for a blessing upon the ordinance. He prayed that these symbols of bread and wine might, through the blessing and operation of the Holy Ghost, sanctify the elect and seal up all spiritual mercies and privileges to them.

Also, this doctrine of the Sacrament confutes such as a look upon the Lord’s Supper only as an empty figure or shadow, resembling Christ’s death, but having no intrinsic efficacy in it. Surely, this glorious ordinance is more than an effigy or representative of Christ. Why is the Lord’s Supper called the communion of the body of Christ, 1 Corinthians 10:16, but because, in right celebration of it, we have sweet communion with Christ? In this gospel ordinance, Christ not only shows forth His beauty, but sends forth His virtue. The Sacrament is not only a picture drawn, but a breast drawn. It gives us a taste of Christ as well as a sight, 1 Peter 2:3. Such as make the Sacrament only a representative of Christ shoot short of the mystery and come short of the comfort.

Has Jesus Christ been at all this cost to make a feast? Then, surely, there must be guests, Luke 22:19. It is not left to our choice whether we will come or not; it is a duty purely indispensable. “Let him eat of that bread,” 1 Corinthians 11:28, which words are not only permissive but authoritative. It is as if a king should say, “Let it be enacted.”

The neglect of the Sacrament runs men into gospel penalty. It was infinite goodness in Christ to broach that blessed vessel of His body and let His sacred blood stream out. It is evil for us to wilfully omit such an ordinance wherein the trophy of mercy is so richly displayed and our salvation so nearly concerned. Well may Christ take this as an undervaluing of Him, and interpret it as no better than a bidding Him to keep His feast to Himself. He who did not observe the Passover was to be cut off, Numbers 9:13. How angry was Christ with those who stayed away from the supper! They thought to put if off with a compliment. But Christ knew how to construe their excuse for a refusal. “None of these men which were bidden shall taste of My supper,” Luke 14:24. Rejecting gospel mercy is a sin of so deep a die that God can do no less than punish it for a contempt. Some need a flaming sword to keep them from the Lord’s Table, and others need Christ’s whip of small cords to drive them to it.

That we may set the higher value upon the blood of Christ. I shall show you seven rare supernatural virtues in it:

1. It is a reconciling blood. `You that were sometime alienated, and enemies, yet now hath He reconciled through death," Colossians 1:21. Christ's blood is the blood of atonement. Nay, it is not only a sacrifice but a propitiation, 1 John 2:2, which denotes a bringing us into favor with God. It is one thing for a traitor to be pardoned, and another thing to be brought into favor. Sin rent us off from God; Christ's blood cements us to God. If we had had as much grace as the angels, it could not have wrought our reconciliation. If we had offered up millions of holocausts and sacrifices, if we had wept rivers of tears, this could never have appeased an angry Deity. Only Christ's blood ingratiates us into God's favor and makes Him look upon us with a smiling aspect. When Christ died, the veil of the temple was rent. This was not without a mystery, to show that through Christ's blood the veil of our sins is rent which interposed between God and us.

2. Christ's blood is a quickening blood. "Whoso drinketh My blood, hath eternal life," John 6:54. It both begets life and prevents death. "The life of a thing is in the blood," Leviticus 17:11. Sure enough, the life of our soul is in the blood of Christ. When we contract deadness of heart, and are like wine that has lost the spirits, Christ's blood has an elevating power; it puts vivacity into us, making us quick and lively in our motion. "They shall mount up with wings as eagles," Isaiah 40:31.

3. Christ's blood is a cleansing blood. "How much more shall the blood of Christ purge your conscience!" Hebrews 9:14. As the merit of Christ's blood pacifies God, so the virtue of it purifies us. It is the King of heaven's bath. It is a laver to wash in. It washes a crimson sinner milk white. "The blood of Jesus cleanseth us from all our sin," I John 1:7. The Word of God is a looking glass to show us our spots, and the blood of Christ is a fountain to wash them away, Zechariah 13:1.

But this blood will not wash if it is mingled with anything. If we go to mingle anything with Christ's blood, either the merits of saints or the prayers of angels, it will not wash. Let Christ's blood be pure and unmixed, and there is no spot but it will wash away. It purged out Noah's drunkenness and Lot's incest. Indeed, there is one spot so black that Christ's blood does not wash away, and that is the sin against the Holy Ghost. Not but that there is virtue enough in Christ's blood to wash it away, but he who has sinned that sin will not be washed. He condemns Christ's blood and tramples it under foot, Hebrews 10:29.

4. Christ's blood is a softening blood. There is nothing so hard but may be softened by this blood. It will soften a stone. Water will soften the earth, but it will not soften a stone; but Christ's blood mollifies a stone. It softens a heart of stone. It turns a flint into a spring. The heart, which before was like a piece hewn out of a rock, being steeped in Christ's blood, becomes soft and the waters of repentance flow from it. How was the jailer's heart dissolved and made tender when the blood of sprinkling was upon it! "Sirs, what must I do to be saved?" Acts 16:30. His heart was now like melting wax. God might set what seal and impression He would upon it.

5. Christ's blood cools the heart. First, it cools the heart of sin. The heart naturally is full of distempered heat. It must be hot, being set on fire of hell. It burns in lust and passion. Christ's blood allays this heart and quenches the inflammation of sin. Second, it cools the heat of conscience. It times of desertion, conscience burns with the heat of God's displeasure. Now, Christ's blood, being sprinkled upon the conscience, cools and pacifies it. And, in this sense, Christ is compared to a river of water, Isaiah 32:2. When the heart burns and is in agony, Christ's blood is like water to the fire. It has a cooling, refreshing virtue in it.

6. Christ's blood comforts the soul. It is good against fainting fits. Christ's blood is better than wine. Though wine cheers the heart of a man who is well, yet it will not cheer his heart when he has a fit of the stone or when the pangs of death are upon him. But Christ's blood will cheer the heart at such a time. It is best in affliction. It cures the trembling of the heart.

A conscience sprinkled with Christ's blood can, like the nightingale, sing with a thorn at its breast. The blood of Christ can make a prison become a palace. It turned the martyr's flames into beds of roses. Christ's blood gives comfort at the hour of death. As a holy man once said on his deathbed when they brought him a cordial, "No cordial like the blood of Christ!"

7. Christ's blood procures heaven. Israel passed through the Red Sea to Canaan. So, through the red sea of Christ's blood, we enter into the heavenly Canaan. "Having boldness therefore to enter into the holiest by the blood of Jesus," Hebrews 10:19. Our sins shut heaven; Christ's blood is the key which opens the gate of paradise for us. Hence it is that Theodoret calls the cross the tree of salvation because that blood which trickled down the cross distils salvation. Well, then, may we prize the blood of Christ and, with Paul, determine to know nothing but Christ crucified, 1 Corinthians 2:2. King's crowns are only crosses, but the cross of Christ is the only crown.

The 1689 London Baptist Confession of Faith (1689 AD)

Chapter 22: Of Religious Worship and the Sabbath Day

5. The reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord's supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear; moreover, solemn humiliation, with fastings, and thanksgivings, upon special occasions, ought to be used in an holy and religious manner. (1 Timothy 4:13; 2 Timothy 4:2; Luke 8:18; Colossians 3:16; Ephesians 5:19; Matthew 28:19, 20; 1 Corinthians 11:26; Esther 4:16; Joel 2:12; Exodus 15:1-19, Psalms 107)

Chapter 28: Of Baptism and the Lord’s Supper

1. Baptism and the Lord's Supper are ordinances of positive and sovereign institution, appointed by the Lord Jesus, the only lawgiver, to be continued in his church to the end of the world. (Matthew 28:19, 20; 1 Corinthians 11:26)

2. These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ. (Matthew 28:19; 1 Corinthians 4:1)

Chapter 30: Of the Lord’s Supper

1. The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other. (1 Corinthians 11:23-26; 1 Corinthians 10:16, 17,21)

2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect. (Hebrews 9:25, 26, 28; 1 Corinthians 11:24; Matthew 26:26, 27)

3. The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants. (1 Corinthians 11:23-26, etc.)

4. The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ. (Matthew 26:26-28; Matthew 15:9; Exodus 20:4, 5)

5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, albeit, in substance and nature, they still remain truly and only bread and wine, as they were before. (1 Corinthians 11:27; 1 Corinthians 11:26-28)

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries. (Acts 3:21; Luke 14:6, 39; 1 Corinthians 11:24, 25)

7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses. (1 Corinthians 10:16; 1 Corinthians 11:23-26)

8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves. (2 Corinthians 6:14, 15; 1 Corinthians 11:29; Matthew 7:6)

“The Duty of Constant Communion” A Sermon by John Wesley (1730’s AD)

I.1.: The first reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, “Do this in remembrance of me:” By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ’s body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.

I.4.: Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord’s-day service. And for several centuries they received it almost every day: Four times a week always, and every saint’s day beside. Accordingly, those that joined in the prayers of the faithful never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: “If any believer join in the prayers of the faithful, and go away without receiving the Lord’s Supper, let him be excommunicated, as bringing confusion into the church of God.”

II.2.: First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, “Do this in remembrance of me.” I ask then, Why do you not do this, when you can do it if you will? When you have an opportunity before you, why do not you obey the command of God?

II.3.: Perhaps you will say, “God does not command me to do this as often as I can:” That is, the words “as often as you can,” are not added in this particular place. What then? Are we not to obey every command of God as often as we can? Are not all the promises of God made to those, and those only, who “give all diligence;” that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

II.4.: Perhaps you will say, “God does not command me to do this as often as I can:” That is, the words “as often as you can,” are not added in this particular place. What then? Are we not to obey every command of God as often as we can? Are not all the promises of God made to those, and those only, who “give all diligence;” that is, to those who do all they can to obey his commandments? Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

II.5.: Consider the Lord’s Supper, Secondly, as a mercy from God to man. As God, whose mercy is over all his works, and particularly over the children of men, knew there was but one way for man to be happy like himself, namely, by being like him in holiness; as he knew we could do nothing toward this of ourselves, he has given us certain means of obtaining his help. One of these is the Lord’s Supper, which, of his infinite mercy, he hath given for this very end; that through this means we may be assisted to attain those blessings which he hath prepared for us; that we may obtain holiness on earth, and everlasting glory in heaven.

I ask, then, why do you not accept of his mercy as often as ever you can? God now offers you his blessing;—why do you refuse it? You have now an opportunity of receiving his mercy;—why do you not receive it? You are weak:—why do not you seize every opportunity of increasing your strength? In a word: considering this as a command of God, he that does not communicate as often as he can has no piety; considering it as a mercy, he that does not communicate as often as he can has no wisdom.

II.16.: A third objection against constant communion is, that it abates our reverence for the sacrament. Suppose it did: what then? Will you thence conclude that you are not to receive it constantly? This does not follow. God commands you, “Do this.” You may do it now, but will not, and, to excuse yourself say, “If I do it so often, it will abate the reverence with which I do it now.” Suppose it did; has God ever told you, that when the obeying his command abates your reverence to it, then you may disobey it? If he has, you are guiltless; if not, what you say is just nothing to the purpose. The law is clear. Either show that the Lawgiver makes this exception, or you are guilty before him.

II.17.: Reverence for the sacrament may be of two sorts: either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord’s Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it.

The Lord’s Supper in Paul by James Hamilton Jr. (2010 AD)

Page 77: The earliest church seems to have met on a daily basis in the homes of believers to break bread (Acts 2:46). As time passed and the church settled into normal patterns, they moved to a weekly meeting. On the first day of the week, the church would gather to break bread (Acts 20:7). Just as Jesus instituted the Lord’s Supper in the context of a meal, so the early Christian celebration of the Lord’s Supper seems to have taken place in the context of a meal.

Page 110: It is not clear to me why churches that seek to model themselves by the pattern of church life and structure seen in the NT would not also partake of the Lord’s Supper on the first day of the week. If it is objected that this would diminish its significance, my reply is simply that those who make this argument typically do not claim that weekly observance diminishes the significance of the preaching of the Word, the prayers of God’s people, the singing of Psalms, hymns, and spiritual songs, and I doubt they would be disappointed to have weekly baptisms! The same practices and attitudes that keep preaching, praying, singing, and baptizing from having their significance diminished could surely be applied to the weekly celebration of the Lord’s Supper. In the Lord’s Supper, we are proclaiming the Lord’s death: heralding that Jesus died for our sins. The gospel has more power to humble than any other force in the world. It places all on equal footing before the cross. This humbling power of the gospel then enables us to proclaim the Lord’s death as we live out the self-inconveniencing love for others modeled by Jesus, even unto death.

To Be A Christian: An Anglican Catechism by J.I. Packer and Joel Scandrett (2020 AD)

131. Why did Christ institute the sacrament of Holy Communion?

He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17)

132. What is the outward and visible sign in Holy Communion?

The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23–26)

133. What is the inward gift signified?

The inward gift signified is the Body and Blood of Christ, which are truly taken and received in the Lord’s Supper by faith. (Deu­teronomy 8:1–20; Psalm 78:17–29; John 6:52–56; 1 Corinthians 10:1–4, 16–18)

134. What benefits do you receive through partaking of this sacrament?

As my body is nourished by the bread and wine, my soul is strengthened by the Body and Blood of Christ. I receive God’s forgiveness, and I am renewed in the love and unity of the Body of Christ, the Church. (1662 Catechism; Psalms 28:6–9; 104:14–15; Jeremiah 31:31–34; John 6:52–56; 17:22–24; Revelation 19:6–9)

135. What is required of you when you come to receive Holy Communion?

I am to examine myself: Do I truly repent of my sins and intend to lead a new life in Christ? Do I have a living faith in God’s mercy through Christ and remember his atoning death with a thankful heart? And have I shown love and forgiveness to all people? (Le­viticus 10:1–5; Psalm 50; 1 Corinthians 11:27–32)

136. What is expected of you after partaking in Holy Communion?

I should continue to grow in holiness, avoiding sin, showing love and forgiveness to all, and serving others in gratitude. (Leviticus 20:26; 1 Corinthians 10:14–32; 1 Peter 4:1–11)