These Sections teach the Reformed doctrine as to the relation which in the Lord's Supper subsists between the sign and the grace signified — that is, as to the nature of the presence of Christ in the sacrament, and the sense in which, consequently, the worthy recipient is said to feed upon the body and blood of the Lord. This Reformed doctrine may be stated as follows :

1st. The bread and wine — always remaining mere bread and wine, without change — represent, by the divine appointment, the flesh and blood of the Redeemer offered as a sacrifice for sin. The relation between the bread and wine and the body and blood is purely moral or representative.

2d. The body and blood are present, therefore, only virtually — that is, the virtues and effects of the sacrifice of the body of the Redeemer on the cross are made present and are actually conveyed in the sacrament to the worthy receiver by the power of the Holy Ghost, who uses the sacrament as his instrument according to his sovereign will.

3d. When it is said, therefore, that believers receive and feed upon the body and blood of Christ, it is meant that they receive not by the mouth, but through faith, the benefits secured by Christ s sacrificial death upon

the cross — that this feeding upon Christ is purely spiritual, accomplished through the free and sovereign agency of the Holy Ghost, and through the instrumentality and in the exercise of faith alone. So that in no case is it ever done by the unbeliever. The unbeliever therefore, receiving the outward sign with his mouth while he fails to receive the inward grace in his soul, only increases his own condemnation and hardens his own heart by the exercise. All, therefore, who are known to be unbelievers, and whose unbelief is made manifest either by their ignorance or their ungodliness, should be prevented, both for their own sake and for the Church's sake, from coming to the Lord's table until they are able to make a credible profession of their faith.

4th. Hence, also, it follows that believers do in the same sense receive and feed upon the body and blood of Christ at other times without the use of the sacrament, and in the use of other meaus of grace — as prayer, meditation on the Word, etc.*

In the preceding sections we have a strong condemnation of the Popish doctrine respecting the sacrament of the Lord's supper, and hei'e we have an explicit condemnation of the Lutheran doctrine. The Lutherans hold, that although the bread and wine are not changed into the body and blood of Christ, yet that his real body and blood are received by the communicants along with the symbols. This is called consubstantiation, to signify that the substance of the body and blood of Christ is present in, with, or under the substance of the elements. " This opinion, although free from some of the absurdities of transubstantiation, appears to us to labour under so many palpable difficulties, that we are disposed to wonder at its being held by men of a philosophical mind. It is fair, however, to mention, that the doctrine of the real presence is, in the Lutheran Church, merely a speculative opinion, having no influence upon the practice of those by whom it is adopted. It appears to them that this opinion furnishes the best method of explaining a Scripture expression; but they do not consider the presence of the body and blood of Christ with the bread and wine as imparting to the sacrament any physical virtue, by which the benefit derived from it is independent of the disposition of him by whom it is received; or as giving it the nature of a sacrifice; or as rendering the bread and wine an object of adoration to Christians. And their doctrine being thus separated from the three great practical errors of the Church of Rome, receives, even from those who account it false and irrational, a kind of indulgence very different from that which is shown to the doctrine of transubstantiation." *

While our Confession rejects the doctrine of the Papists and of the Lutherans, respecting the Lord's supper, it teaches that " the body and blood of Christ are as really, but spiritually, present to the faith of believers in that ordinance, as * Hill's Lectures, vol. ii., p. 352

SECT 7, 8.] OP THE lord's SUPPER. SOl

the elements themselves are to their outward senses." Christ is not present in body at his table; and, therefore, we cannot see him there after the flesh; but he is present spiritually, and may be discerned by faith. From this it follows that the participation of Christ's body and blood, in the holy supper, is spiritual. There is an external representation and confirmation of it, in participating of the sacred and instituted elements, which symbolize the broken body and shed blood of Christ. And wliile the worthy receivers outwardly partake of the visible elements in this sacrament, they inAvardly, by faith, receive and feed upon Christ crucified, and the benefits of his death.

From the nature and ends of this sacrament, it is manifest that the ignorant and ungodly are unfit for partaking of it. They may receive the outward elements; but they receive not the thing signified thereby. As they are unfit for communion with Christ, so they are unworthy of occupying a seat at his table. They cannot venture to approach to it without contracting a great sin, and exposing themselves to the judgments of God. The Scripture declares, that " whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord;" and that such "eat and drink damnation to themselves."— 1 Cor. xi. 27, 29. Not that all unworthy communicants must necessarily perish eternally. The word in our version unhappily rendered " damnation," properly signifies judyment; and the judgment intended must be determined by the context. That the judgments inflicted on the Corinthians were chiefly of a temporal nature is evident from the words that are immediately added : " For this cause many are weak and sickly among you, and many sleep." Temporal judgments may be still inflicted for the profanation of this ordinance, but those of a spiritual nature are chiefly to be dreaded; and this sin, if unrepented, must, like other sins, expose to eternal punishment. This Iseing the case, it must be the duty of the office-bearers of the Church to be careful in excluding the ignorant and ungodly from this ordinance. All were not permitted to eat of the passover; neither ought there to be a promiscuous admission of all to the Lord's table. To admit the immoral and scandalous, is to profane the ordinance, and to corrupt the communion of the Church. But those who have a right to this ordinance in the judgment of the office-bearers of the Church, who can only judge of their knowledge and external conduct, may have no right to it in the sight of God. Every one, therefore, ought impartially and faithfully to examine himself as to his state be302 CONFESSION OF FAITH. []CHAP. XXX.

fore God, and his consequent right to partake of that feast which he has prepared for his children. The injunction of the apostle is express, and he enjoins self-examination as a means of preventing the sin of unworthy communicating: " But let a man examine himself, and so let him eat of that bread, and drink of that cup." — 1 Cor. xi. 28.