Of the Lord's Supper

30.1. Of the Lord's Supper

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 churches to the end of the world, for the perpetual remembrance, and showing forth of the sacrifice of himself in his death, the sealing of 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.

Proof texts

• Heb. 9:22, 25, 26, 28 — [22] Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. [25] Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, [26] for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. [28] so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
• 1 Cor. 11:24, 25, 26 — [24] and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [26] For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.
• Matt. 26:26, 27 — [26] Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” [27] And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you,
• Heb. 7:23, 24, 27 — [23] The former priests were many in number, because they were prevented by death from continuing in office, [24] but he holds his priesthood permanently, because he continues forever. [27] He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.
• Heb. 10:11, 12, 14, 18 — [11] And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. [12] But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, [14] For by a single offering he has perfected for all time those who are being sanctified. [18] Where there is forgiveness of these, there is no longer any offering for sin.

For discussion

1. The Assembly cited Heb. 9:22, 25, 26, 28 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.2. Of the Lord's Supper

In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of 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 abominable, injurious to Christ's own only sacrifice, the alone propitiation for all the sins of the elect.

Proof texts

• Matt. 26:26, 27, 28 & Mark 14:22, 23, 24 and Luke 22:19, 20 with 1 Cor. 11:23, 24, 25, 26
• Acts. 20:7 — [7] On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.
• 1 Cor. 11:20 — [20] When you come together, it is not the Lord's supper that you eat.

For discussion

1. The Assembly cited Matt. 26:26, 27, 28 & Mark 14:22, 23, 24 and Luke 22:19, 20 with 1 Cor. 11:23, 24, 25, 26 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.3. Of the Lord's Supper

The Lord Jesus hath in this ordinance appointed his ministers 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.

Proof texts

• 1 Cor. 10:16 — [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?
• Mark 14:23 — [23] And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.
• 1 Cor. 11:25, 26, 27, 28, 29 — [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” [26] For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. [27] Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. [28] Let a person examine himself, then, and so eat of the bread and drink of the cup. [29] For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.
• Matt. 15:9 — [9] in vain do they worship me, teaching as doctrines the commandments of men.’”

For discussion

1. The Assembly cited 1 Cor. 10:16 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.4. Of the Lord's Supper

Private masses, or receiving the 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 contrary to the nature of this sacrament, and to the institution of Christ.

Proof texts

• Matt. 26:26, 27, 28 — [26] Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” [27] And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, [28] for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
• 1 Cor. 11:26, 27, 28 — [26] For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. [27] Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. [28] Let a person examine himself, then, and so eat of the bread and drink of the cup.
• Matt. 26:29 — [29] I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom.”

For discussion

1. The Assembly cited Matt. 26:26, 27, 28 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 3 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.5. Of the Lord's Supper

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.

Proof texts

• Acts 3:21 with 1 Cor. 11:24, 25, 26
• Luke 24:6, 39 — [6] He is not here, but has risen. Remember how he told you, while he was still in Galilee, [39] See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.”

For discussion

1. The Assembly cited Acts 3:21 with 1 Cor. 11:24, 25, 26 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 2 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.6. Of the Lord's Supper

The 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.

Proof texts

• 1 Cor. 11:28 — [28] Let a person examine himself, then, and so eat of the bread and drink of the cup.
• 1 Cor. 10:16 — [16] The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

For discussion

1. The Assembly cited 1 Cor. 11:28 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 2 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.7. Of the Lord's Supper

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 or wine; yet as really, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

Proof texts

• 1 Cor. 11:27, 28, 29 — [27] Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. [28] Let a person examine himself, then, and so eat of the bread and drink of the cup. [29] For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.
• 2 Cor. 6:14, 15, 16 — [14] Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? [15] What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? [16] What agreement has the temple of God with idols? For we are the temple of the living God; as God said, “I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.
• 1 Cor. 5:6, 7, 13 — [6] Your boasting is not good. Do you not know that a little leaven leavens the whole lump? [7] Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. [13] God judges those outside. “Purge the evil person from among you.”
• 2 Thess. 3:6, 14, 15 — [6] Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. [14] If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. [15] Do not regard him as an enemy, but warn him as a brother.
• Matt. 7:6 — [6] “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.

For discussion

1. The Assembly cited 1 Cor. 11:27, 28, 29 in support of this answer. Read it in context — how does it bear on what is claimed here?
2. 5 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
3. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
4. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1

30.8. Of the Lord's Supper

All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

For discussion

1. WCF 27.1 treats the same ground. What does it add, and why might it put things differently?
2. 1689 28.1 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WCF 27.1 · 1689 28.1