3d. The sacrifice of Christ on the cross was perfect, and from its essential nature excludes all others, Heb. ix., 25-28 ; x., 10- 14, and 18, 26, 27.
4th. It is inconsistent with the words of institution pronounced by Christ, Luke xxii., 19, and 1 Cor. xi., 24-26. The sacrament commemorates the sacrifice of Christ upon the cross, and conse- quently can not be a new propitiatory sacrifice itself. For the same reason the essence of a sacrament is different from that of a sacrifice. The two can not coexist in the same ordinance.
5th. It belonged to the veiy essence of all propitiatory sacri- fices, as well to the typical sacrifices of the Old Testament, as to the all perfect one of Christ, that life should be taken, that blood
512 THE lord's supper.
should be shed, since it consisted in vicariously suffering the pen- alty of the law, Heb. ix., 22. But the Papists themselves call the mass a bloodless sacrifice, and it is wholly without pain or death.
6th. A sacrifice implies a priest to present it, but the Christian ministry is not a priesthood. See above, Chap. XXI., question 21.
17. What is the Lutheran view as to the efficacy of the sacra- ment 'i
The Lutheran view on this point is that the efficacy of the sacrament resides not in the signs, but in the word of God con- nected with them, and that it is operative only when there is true faith in the receiver. It, however, lays stress upon the virtue of the literal body and blood of Christ as present in, with, and un- der, the bread and wine. This body and blood, being physically received equally by the believer and unbeliever, but being of gra- cious avail only in the case of the believer. — Luther's Small Cat., Part V.
18. What is the view of the Reformed churches upon this sub- ject ?
They rejected the Eomish view which regards the efficacy of the sacrament as inhering in it physically as its intrinsic property, as heat inheres in fire. They rejected also the Lutheran view as far as it attributes to the sacrament an inherent supernatural power, due indeed not to the signs, but to the word of God which accompanies them, but which, nevertheless, is always operative, provided there be faith in the receiver. And, thirdly, they re- jected the doctrine of the Socinians and others, that the sacra- ment is a mere badge of profession, or an empty sign of Christ and his benefits. It is declared to be an efficacious means of grace ; but its efficacy, as such, is referred neither to any virtue in it, nor in him that administers it, but solely to the attend- ing operation of the Holy Ghost (virtus Spiritus Sancti ex- trinsecus accedens), precisely as in the case of the word. It has indeed the moral objective power of significant emblems and seals of divine appointment, just as the word has its inherent moral power ; but its power to convey grace depends entirely, as in the case of the word, on the cooperation of the Holy Ghost. Hence
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the power is in no way tied to the sacrament. It may be exerted without it. It does not always attend it, nor is it confined to the time, place, or service. — Bib. Ref, April, 1848 ; see Gal. Conf., Arts. 36 and 37 ; Helv. ii., c. 21 ; Scotch Conf., Art. 21 ; 28th and 29th Articles of Church of England ; also our own standards, Conf. Faith, Chap. XXIX., sec. 7.
19. What do our standards teach as to the qualifications for admission to the Lord's supper ?
1st. Only those who are truly regenerated by the Holy Grhost are qualified, and only those who from their own profession and walk are to be presumed regenerate are to be admitted.
2d. Wicked and ignorant persons, and those who know them- selves not to be regenerate, are not qualified, and ought not to be admitted by the church officers. — Conf. Faith, Chap. XXIX., section 8 ; L. Cat., question 173.
3d. But since many who doubt as to their being in Christ are nevertheless genuine Christians, so if one thus doubting unfeign- edly desires to be found in Christ, and to depart from iniquity, he ought to labor to have his doubts resolved, and, so doing, to come to the Lord's supper, that he may be further strengthened. — L. Cat., question 172.
4th. " Children born within the pale of the visible church, and dedicated to G-od in baptism, when they come to years of discretion, if they be free from scandal, appear sober and steady, and to have sufficient knowledge to discern the Lord's body, they ought to be informed it is their duty and their privilege to come to the Lord's supper." " The years of discretion in young Chris- tians can not be precisely fixed. This must be left to the pru- dence of the eldership." — Direct, for Worsh., Chap. IX.
20. What is the practice which prevails in the different churches on this subject, and on what principles does such prac- tice rest ?