Exposition of the Shorter Catechism, Question 96
What is the Lords Supper?
Quest. 96. WHat is the Lords Supper?
A. The Lords Supper is a Sacrament, wherein by giving and receiving Bread and Wine according to Christs appointment, his Death is shewed forth; and the worthy receivers are, not after a corporal and carnal manner, but by Faith made partakers of his Body and Blood, with all his benefits to their spiritual nourishment, and growth in Grace.
Q. 1. By whose authority is the Lords Supper instituted and appointed?
A. By the soveraign authority of Christ the King of the Church, and not by the pleasure of man, 1 Cor. 11.23. For I have received of the Lord that which also I delivered unto you, that the Lord Iesus, the same night in which he was betrayed, took bread.
Q. 2. Of what parts doth this Sacrament consist?
A. It consists of two parts, one earthly and visible; to wit, Bread and Wine, the other spiritual and invisible, the Body and Blood of Christ, 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?
Q. 3. How do these earthly and heavenly things become a Sacrament?
A. By the word of institution and blessing coming from Christ upon them, 1 Cor. 11.23, 24, 25. For I have received of the Lord that which also I delivered unto you, that the Lord Iesus the same night in which he was betrayed, took bread. And when he had given thanks, he brake it; and said, Take, eat, this is my body which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do as oft as ye drink it in remembrance of me.
Q. 4. When did Christ ordain and institute this Sacrament?
A. He instituted it in the same night he was betrayed, 1 Cor. 11.23. —The Lord Iesus the same night in which he was betrayed, took bread. It could not be sooner, because the Passover must be first celebrated, and by the institution of this abrogated. Nor later, for soon after he was apprehended.
Q. 5. What doth the time of its institution teach us?
A. It teacheth us how great Christs care and love to his people is, that he makes in his Ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.
Q. 6. What is the general use and end of this Sacrament?
A. It is to confirm, seal and ratifie the New Covenant to Believers, 1 Cor. 11.35. —This cup is the new testament in my blood: this do ye as oft as ye drink it, in remembrance of me.
Q. 7. What are the particular ends and uses of it?
A. The first particular end and use of it is, to bring Christ and his Sufferings afresh to our remembrance, 1 Cor. 11.24, 25. —This do in remembrance of me.
Q. 8. What kind of remembrance of Christ is here intended?
A. Not a meer speculative, but an affectionate heart-melting remembrance of him, like that of Peter, Matth. 26.75. And Peter remembred the words of Iesus which said unto him, before the cock shall crow, thou shalt deny me thrice. And he went out and wept bitterly. Or of Ioseph, Gen. 43.29, 30. —And Ioseph made haste: for his bowels did yern upon his brother, and he sought where to weep, and he entred into his chamber, and wept there.
Q. 9. What doth this end of the Sacrament imply?
A. It implyes this, that the best of Gods people are too apt to forget Christ, and what he hath endured and suffered for them.
Q. 10. What else doth it imply?
A. It implies this, that none but those that have the saving knowledge of Christ, and have had former acquaintance with Christ, are fit for this Ordinance; for no man can remember what he never knew, 1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.
Q. 11. What's the second particular use and end of this Sacrament?
A. It is to represent Christ to Believers, as an apt sign of him, and of his Death; and that both memorative, significative, and instructive.
Q. 12. How is it a memorative sign of Christ?
A. It brings Christ to our remembrance, as his Death and bitter Sufferings are therein represented to us, by the breaking of Bread, and pouring forth of Wine, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lords death till he come.
Q. 13. How is it a significative Ordinance?
A. It is a significative Ordinance, not only as it represents Christs sufferings, but the Believers union with him as the head, and with each other as members of his body, 1 Cor. 10.61, 17. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread, and one body, &c.
Q. 14. In what respect is it an instructive sign?
A. It is an instructive sign in divers respects; namely, First, As it teaches us that Christ is the only nutritive bread by which our Souls live, Iohn 6.51. I am the living bread which came down from heaven: If any man eat of this bread, he shall live for ever; and the bread that I shall give is my flesh, which I shall give for the life of the world. And Secondly, As it instructs us that the New Testament is now in its full force by the death of Christ the Testator ▪ Heb. 9.16, 17. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the testator liveth.
Thus much of the Author, Nature and Ends of the Lords Supper.
Of the Elements, Actions and Subjects of it.
Q. 1. ARe not Bread and Wine too small and common things to represent the body and blood of Christ?
A. Though a bit of Bread, and a draught of Wine, be things of small value in themselves, yet they are great in respect of their use and end. A penny-worth of Wax is a small thing in its self; but being applyed to the Label of a Deed, may be advanced to the worth of thousands of pounds, as it receives the seal to a great inheritance.
Q. 2. Is not the bread in the Sacrament turned into the very body of Christ it self by Transubstantiation?
A. No, it is not; but the Elements retain still their own proper Nature of Bread and Wine after the words of Consecration, and are so called, 1 Cor. 11.26. For as often as ye eat this bread, &c. Matth. 26.29. But I say unto you, I will not henceforth drink of this fruit of the vine, until that day when I drink it new with you in my Fathers kingdom.
Q. 3. What is the first argument by which Protestants confute the Popish Doctrine of Transubstantiation?
A. The first Argument against it, is taken from the end of the Sacrament, which is to bring Christs Body and Blood to our remembrance, 1 Cor. 11.24, 25. —This do in remembrance of me. Now signs for remembrance are of things absent, not present.
Q. 4. What's the second Argument?
A. Because the language in which our Saviour spake, had no other property of expression, there being no other word for signifie but is, in stead thereof, as is manifest in both Testaments, Gen. 41.27. And the seven ill-favoured kine that came up after them, are seven years of famine. Rev. 1.20. —The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches.
Q. 5. What's the third Argument against Transubstantiation?
A. The manifold gross absurdities that naturally and necessarily follow on this Doctrine, shew the falseness of it, and that it is justly rejected and abhorred by all sound Christians.
Q. 6. What's the first absurdity that follows it?
A. This Doctrine allows that to a silly Priest, which is not to be allowed to all the Angels in Heaven. It allows him power to make his Maker, and eat his God. And in justifying this by the Omnipotency of God, they say no more than what a Turk may say to justifie the most ridiculous fooleries of the Alcoran.
Q. 7. What's the second absurdity of Transubstantiation?
A. The second absurdity is this, that it denies the truth of the testimony given by the senses of all men, that it is real Bread and real Wine after Consecration, and not Flesh and Blood. And if the testimony of sense be not certain, then the being of God cannot be proved by the things that are made, contrary to Rom. 1.20. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead, &c. Nor the truth of Christs Resurrection, by seeing and feeling, contrary to Luke 24.39. Behold my hands and my feet, that it is I my self; handle me and see, &c.
Q. 8. What's the third absurdity of Transubstantiation?
A. The third absurdity is this, that in affirming the accidents of Bread and Wine to remain, and their substance to vanish, they affirm that there is length, breadth, thickness, moisture and sweetness, and yet nothing long, broad, thick, moist or sweet, which is a perfect contradiction.
Q. 9. What's the fourth absurdity of Transubstantiation?
A. It implies that the entire living body of Christ sate at the Table, and at the same time was dead, and in the Disciples mouths and stomachs in the first Sacrament; and that in all after Sacraments it is wholly in Heaven, and wholly in as many thousand places in the World, as there are Sacraments administred.
Q. 10. What doth the breaking of this bread, and pouring out of wine in the Sacrament signifie?
A. It signifies the violent painful death, and bitter sufferings of Christ for us, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do shew the Lords death till he come.
Q. 11. What doth the giving and taking of the Sacramental bread and wine signifie?
A. These actions signifie Gods exhibiting, and the Believers applying of Christ and all his benefits to their Souls.
Q. 12. Who are fit subjects to receive the Lords Supper?
A. None that are grosly ignorant, scandalous, or unbelievers in their Natural state, for such cannot examine themselves as the Word requires, 1 Cor. 11.28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. But do eat and drink Judgment to themselves, 1 Cor. 11.29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.
Q. 13. Are morally honest and sober persons qualified for this Sacrament?
A. No; Civility and Morality do not qualifie persons, they are not the Wedding-garment; but regenerating Grace and Faith doth in the smallest measure, Matth. 22.12. And he saith unto him, friend, how camest thou in hither, not having a wedding garment, &c. 1 Cor. 10.16, 17. The cup of blessing which we bless, is it not the communion of the blood Christ? the bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.