II. What Is the Design of the Lord’s Supper?
The Lord’s supper was instituted:
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That it might be a confirmation of our faith, or a most sure proof of our union, and communion with Christ, who feeds us with his body and blood unto everlasting life, as truly as we receive these signs from the hands of the minister. This object is attained by all those who receive these signs in true faith: for we so receive these signs from the hands of the minister, as if the Lord himself gave them unto us with his own hand. It is in this way that Christ is said to have baptized more disciples than John, when he, nevertheless, did it through his disciples. (John 4:1.)
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That we may by the observance of it make a public confession of our faith, acknowledge our gratitude, and bind ourselves to constant thankfulness, and to the celebration of this benefit. Hence it is said: “This do in remembrance of mo.” “For as often as ye eat of this bread, and drink of this cup, ye do shew the Lord’s death till he come.” (Luke 22:19. 1 Cor. 11:26.) This remembrance, or commemoration of Christ precedes and is taken for faith in the heart; after which we make public confession, and acknowledgements of our thankfulness.
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That it might be a public distinction, or badge, by which the true church may be known, and recognized from the world. The Lord has instituted this supper for none, but those who are his disciples.
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That it might be a bond of love, declaring that all who partake of it aright, are made members of one body whose head is Christ. “For we being many are one bread, and one body; for we are all partakers of that one bread.” (1 Cor. 10:17.) Those now who are members of the same body have a mutual love one for another.
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That the people of God who assemble in a public manner might be united together in the closest fellowship; for it was instituted to be observed in the congregation, whether there be many or few present. Hence Christ says, “Drink ye all of it,” and Paul says, “When ve come together to eat tarry one for another.” (Matt. 26:27. 1 Cor. 11:33.)
That the Lord’s supper ought not to be celebrated privately, by one person alone may be proven; 1. Because it is a communion, and is the sign of our communion with Christ: but a private supper is no communion. 2. Because it is a solemn thanksgiving; and we ought all to render thanks unto God. Hence he who regards himself as unworthy to communicate with others, declares that he is not fit to give thanks unto God. 3. Because Christ, with all his benefits, is not the property of one, but belongs to all in common. A private communion would, however, make a private good out of that which is common. 4. Because Christ admitted all his disciples, yea even Judas, from which it is easy to see that a private communion is contrary to the appointment of Christ. 5. That some neglect the communion or defer it even until death, arises no doubt from some wrong notion, or influence, either because they will not commune with others, or because they think that they are not worthy. But all who believe that they are delivered from eternal condemnation by the death of Christ, and desire to advance in holiness, are worthy. Briefly, when the Lord’s supper is observed by one person alone it is done contrary to the design, name, institution, and nature of the sacrament.
Obj. But Christ makes the chief design of this supper consist in his remembrance. Therefore the confirmation of our faith is not the chief design of it. Ans. This consequence is not legitimate; for the remembrance of Christ comprises the confirmation of our faith, and the expression of our thankfulness as separate parts. It is, therefore, such an inference as if one would say, Peter is a man; therefore he does not possess a body. It is more correct, therefore, to conclude thus: Because remembrance of Christ is the supper; therefore it is the confirmation of our faith; for if Christ appointed this sacrament in remembrance of himself, he also designs the confirmation of our faith, since faith is nothing else than a faithful remembrance of Christ and his benefits. But some one may be ready to reply, It is the Holy Ghost that confirms our faith; therefore not the Lord’s supper. But this again is no just conclusion; for it is the same as if any one were to say, It is God that feeds and supports us; therefore bread does not nourish us. The Holy Ghost does, indeed, confirm our faith, but it is through the word, and the sacraments, as God feeds and nourishes us, through the use of bread.
III. In What Does the Lord’s Supper Differ from Baptism?
Although baptism, and the Lord’s supper impart and seal unto us the same blessings, such as our spiritual ingrafting into Christ, communion with him, and the whole benefit of our salvation, of which the apostle speaks, when he says: “By one Spirit are we all baptized into one body, and have been all made to drink into one Spirit;” (1 Cor. 12:13) yet they, nevertheless, manifestly differ in various respects. They differ, 1. In outward rites. 2. In the signification of these rites. For although the washing away of sin by the blood of Christ, by baptism, and the eating and drinking of the body and blood of Christ in the Lord’s supper, signify the same participation of Christ; yet the former is signified by plunging the body into the water of baptism, whilst the latter is exhibited, and sealed unto us in the supper by the eating of bread, and the drinking of wine. Hence whilst the sacraments agree, as to the things which they signify, they, nevertheless, differ as to the manner in which these things are expressed. 3. They differ as to the design peculiar to each. Baptism is the sign of the covenant between God and the faithful; the Lord’s supper is the sign of the preservation of the same covenant: or, baptism is the sign of our regeneration, and connection with the church and covenant of God; the Lord’s supper is the sign of the nourishment and preservation of those who have already entered into the church. It is necessary that the Spirit should first renew us, of which renewal baptism is the sign; then after we are renewed it is further necessary that we should be nourished by the body and blood of Christ, the sign of which is the Lord’s supper. Or to express it more briefly, God assures us by baptism of our reception into the church, and confirms us in regard to the preservation and increase of his gifts by the use of the Lord’s supper. Yet Christ, who regenerates and nourishes us unto everlasting life is one and the same. 4. They differ as to the manner of their observance. Baptism merely requires regeneration, and is applied unto all those whom the church regards as regenerated, including adults who make a profession of repentance and faith, and infants born in the church; whilst the Lord’s supper requires that those who receive it examine their faith, commemorate the Lord’s death, and express their thankfulness. “This do in remembrance of me.” “Ye do shew the Lord’s death till he come.” “Let a man examine himself.” (Luke 22:19. 1 Cor. 11:26, 28.) All, therefore, who belong to the church, infants as well as adults, are to be baptized; whilst none but such as are capable of examining themselves and shewing the Lord’s death are to be admitted to the supper. 5. They differ in the order of their observance. Baptism precedes the Lord’s supper, which ought not to be administered to any, except such as have been baptized, and that, not until they have made a profession of their repentance and faith. Hence in the ancient church, after the sermon, and just before the administration of the supper, they dismissed those who were excommunicated; likewise such as were possessed with an evil spirit, and those who were learning the first rudiments of the Christian faith, who were either not yet baptized, or had been baptized in their infancy, but did not sufficiently understand the principles of religion. So it was also in the Jewish Church, in relation to those who were uncircumcised. If those now who were baptized, were not admitted to the supper before they made a profession of their faith, much less are they to be admitted, who, although they are baptized, lead offensive and wicked lives. 6. The Lord’s supper is to be observed frequently, because it is proper for us often to commemorate his death. It was instituted to be a public commemoration, and showing of his death. It is also necessary for us frequently to have our faith confirmed in regard to the perpetuity of the covenant. The Lord’s supper is, therefore, to be often repeated, as in the case of the paschal Lamb. Baptism, however, is not to be repeated, because there is no command requiring it, and because it is the sign of our reception in the church and covenant of God. The covenant once entered into is not again made void in the case of those who repent, but remains unchangeable. The gifts and calling of God are without repentance. There is, therefore, no new covenant made, not even in the case of those who fall, and renew their repentance. There is merely a renewal of the first covenant. Hence it is said: “This do ye as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do shew the Lord’s death till he come.” (1 Cor. 11:25, 26.) Of baptism it is said: “As many of us as were baptized into Jesus Christ, were baptized into his death.” “He that believeth and is baptized shall be saved.” (Rom. 6:3. Mark 16:16.)
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