一.我们的主耶稣被卖的那一夜,设立了祂体与血的圣礼,称为圣餐,以备祂的教会遵守,直到世界的末了;这圣餐是为永远记念祂自己的牺牲之死,保证将其中的恩惠赐给真信徒,叫他们在祂里面有属灵的滋养和生长,并使他们继续向祂尽当尽的本分;这圣餐又是作为基督奥秘身体之肢体的信徒,与祂交通,也彼此交通的联络和保证(林前11:23-26;10:16-17,21;12:13)。

Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His church unto the end of the world; for the perpetual remembrance of the sacrifice of Himself in His death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body.

二.这圣礼不是将基督献给父,也不是为活人或死人赦罪所献的任何真正的祭物(来9:22,25,26,28),而只是对基督在十字架上一次献上祂自己的记念,和为此用赞美向上帝献上属灵的祭物(林前11:24-26;太26:26,27);所以天主教所谓的弥撒献祭,是极其可憎地有损于基督那只一次的献祭,即祂为选民一切的罪所献独一的赎罪祭(来7:23,24,27;10:11,12,14,18)。

In this sacrament Christ is not offered up to His Father, nor any real sacrifice made at all for remission of sins of the quick or dead, but a commemoration 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 abominably injurious to Christ’s one only sacrifice, the alone propitiation for all the sins of the elect.

三.在此圣礼中,主耶稣指派牧师向人宣讲祂设立圣餐的话,作祷告,并祝谢饼酒,如此便将饼酒从普通的用途分别为圣用;并拿起饼来擘开,拿起杯来,分给领受圣餐者,自己也一同领受(太26:26-28;可14:22-24;路22:19-20;林前11:23-26);但不可分给未出席聚会的人(徒20:7;林前11:20)。

The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

四.私人举行弥撒,即单独从神甫或其他任何人领此圣礼(林前10:16);或拒绝分杯给信徒(可14:23;林前11:25-29);或崇拜饼酒,或将之举起,捧持游行以资朝拜,或藉口宗教用途而予以储藏,都违反此圣礼的本质,与基督设立此圣礼的原意相背(太15:9)。

Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise the denial of the cup to the people; worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

五.这圣礼的外表物质(饼酒),既然照着基督的命令分别为圣了,便与钉十字架的基督有了一种密切的关系,甚至有时可以用它们所代表的体与血之名称呼之;话虽如此,但这说法只有圣礼的意思(太26:26,28);它们在实质和性质上同以前一样,仍旧只是饼酒(林前11:26-28;太26:29)。

The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that truly, yet sacramentally only, they are sometimes called by the name 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.

六.那主张经过神甫祝谢,或其他方法,便使饼酒的实质变为基督体与血之实质的教理(通称为化体说),不仅不合乎圣经,而且违反常识和理性;它推翻了圣礼的本质,造成各种迷信,甚至造成了可憎的偶像崇拜(徒3:21;林前11:24-26;路24:6,39)。

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 sacrament; and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.

七.在此圣礼中,那配领受者在外部领受此礼的有形之物时(林前11:28),也在内心不是属物质或属肉体地,而是藉着信心属灵地、实在地领受并吃喝那被钉十字架的基督及其受死的一切惠益;因此基督的体血不是物质地或肉体地在饼酒之中,或与饼酒同在,或在饼酒之下,而是在此礼中属灵地实在地临于信徒的信心中,正如饼酒临于他们自己的外部感官一样(林前10:16)。

Worthy receivers, outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of His death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

八.虽然那无知和邪恶的人领受此圣礼的外表物质,但是他们不能领受该物质所象征的;他们不配地来,乃是干犯主的身和血,定自己的罪。因此,一切无知和不敬虔的人,因不适于与主相交,而不配来到主的桌前;他们若在此情形下依然故我地来领受这些圣洁的奥秘(林前11:27-29;林后6:14-16),或得准许参加(林前5:6-7,13;帖后3:6,14-15;太7:6),未有不大大得罪基督的。

Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table, and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.