Section 43. External rites in the administration of the Supper. Many of them indifferent.
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 neighbor; Q43awhether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence.
(Q43aThe Passover Feast and the Feast of unleavened Bread are virtually one and the same as they overlap. If Calvin was so adamant concerning the understanding of the symbol of the bread then why does he fail to understand the Feast of the Passover and the symbol associated with unleavened bread of the Feast?
1st Corinthian 5:6-7 Your glorying is not good. Know ye not that a little leaven leavened the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
1st Leaven was symbolic of sin, and sin is an infection of the flesh, if you will, making the flesh completely leavened. Christ our Passover was and is the unleavened bread of heaven Who, in our vernacular, came down to take the whole of our sinful nature upon himself. He purged our leaven of sin within His holy body cleansing the dutiful faithful of their sin. 2nd The Feast of Unleavened Bread called for the complete purging of yeast as the form of sin, from each house. Therefore the only bread that was permissible for the feast was a loaf of matzo, which was the unleavened bread of the Passover Feast. Therefore, looking at the symbol the Bread that the Lord sanctified as His Body and distributed to the disciples that Bread was unleavened. There is a vast difference between the Doctrine of God the Father, and the doctrine of men.
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). History relates that leavened and ordinary bread was used before the time of Alexander the Bishop of Rome, who was the first that was delighted with unleavened bread: for what reason I see not, unless it was to draw the wondering eyes of the populace by the novelty of the spectacle, more than to train them in sound religion. I appeal to all who have the least zeal for piety, whether they do not evidently perceive both how much more brightly the glory of God is here displayed, and how much more abundant spiritual consolation is felt by believers than in these rigid and histrionic follies, which have no other use than to impose on the gazing populace. They call it restraining the people by religion, when, stupid and infatuated, they are drawn hither and thither by superstition. Should any one choose to defend such inventions by antiquity, I am not unaware how ancient is the use of chrism and exorcism in baptism, and how, not long after the age of the apostles, the Supper was tainted with adulteration; such, indeed, is the forwardness of human confidence, which cannot restrain itself, but is always sporting and wanton in the mysteries of God. But let us remember that God sets so much value on obedience to his word, that, by it, he would have us to judge his angels and the whole world. Q43b All this mass of ceremonies being abandoned, 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.
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44.
for the next Section: Duty of frequent communion.
This proved by the practice of the Church in its purer state,
and by the canons of the early bishops
Communion