Bread of some kind is essential, 1st, from the command of Christ ; 2d, from the significance of the symbol ; since bread, as the principal natural nourishment of our bodies, represents his flesh, which, as living breach he gave for the life of the world, John vi., 51. But the kind of bread, whether leavened or un- leavened, is not specified in the command, nor is it rendered essen- tial by the nature of the service. Lutherans and many Baptists maintain that the use of unleavened bread is essential. The Romish church uses unleavened bread, although she does not affirm it to be essential. — Cat. Rom., Pt. II., Chap. IV., Q. 13. The Greek church uses leavened bread.
5. What is the meaning of the term divog, wine, in the New Testament, and how does it appear that ivine and no other liquid must be used in the Lord's supper ?
It is evident from the usage of this word in the -New Testa- ment that it was designed by the sacred writers to designate the fermented juice of the grape, Matt, ix., 17 ; John ii., 3-10 ; Rom. xiv., 21 ; Eph. v., 18 ; 1 Tim. iii., 8 ; v., 23 ; Titus ii., 3.
The Romish church contends, on the authority of tradition, that water should be mingled with the wine. But this has not been commanded, nor is it involved in any way in the symbolical significance of the rite. That wine and no other liquid is to be used is clear from the record of the institution, Matt, xxvi., 26- 29, and from the usage of the apostles.
6. How does it appear that breaking the bread is an impor- tant part of the service ?
1st. The example of Christ in the act of institution, which is particularly noticed in each inspired record of the matter, Matt. xxvi., 26 ; Mark xiv., 22 ; Luke xxii., 19 ; 1 Cor. xi., 24.
2d. It is prominently set forth in the reference made by the apostles to the sacrament in the epistles, 1 Cor. x., 16. The en- tire service is designated from this one action.
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3d. It pertains to the symbolical significancy of the sacrament. (1.) It represents the breaking of Christ's body for us, 1 Cor. xi., 24. (2.) It represents the communion of believers, being many in one body, 1 Cor. x., 17.
7. What is the proper interpretation of 1 Cor. x., 16, and in what sense are the elements to be blessed or consecrated f
The phrase to bless is used in Scripture only in three senses, 1st, to bless God, i. e., to declare his praises, and to utter our gratitude to him. 2d. To confer blessing actually, as God does upon his creatures. 3d. To invoke the blessing of God upon any person or thing.
The " cup of blessing which we bless" is the consecrated cup upon which the minister has invoked the divine blessing. As the blessing of God is invoked upon food, and it is thus consecrated unto the end of its natural use, 1 Tim. iv., 5, so the elements are set apart as sacramental signs of an invisible spiritual grace, to the end of showing forth Christ's death, and of ministering grace to the believing recipient, by the invocation by the minister of God's blessing in the promised presence of Christ through his Spirit.
8. What is the Romish doctrine of transubstantiation ?
Transubstantiation means " conversion of substance," and is used by the Romanists to designate their dogma that when the words of consecration are pronounced by the priest the whole substance of the bread is changed into the very body of Christ which was born of the Virgin, and is now seated at the right hand of the Father in heaven, and the whole substance of the wine is changed into the blood of Christ, while only the species or visible appearance of the bread and wine remain, accidents without a substance ; and that, together with his real flesh and blood, the entire person of the God-man, humanity and divinity, is really physically present. — Council of Trent, Sess. 13., Cans. 1 and 2 ; Cat. Rom., Pt. II., Chap. IV., Q. 22.
Almost immediately after the apostolic age the Christian church began to leave the simplicity of the gospel, and to exalt the outward symbols and services of religion above the spiritual truth which they represented. Thus gradually the New Testa-
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ment ministry became a priesthood, and more and more supersti- tious views were entertained as to the efficacy and necessity of the sacraments, and as to the manner in which the literal body and blood of Christ is physically present in the supper. The doctrine in its present form, however, was first defined and affirmed by Paschasius Radbert, abbot of Corbey, A. D. 831. After many con- troversies it was first decreed as an article of faith and a univers- ally recognized dogma of the church, and designated by the term transubstantiation, at the instance of Innocent III., by the fourth Lateran Council, A. D. 1215.— Mosheim Eccl. Hist., Cen. IX, Pt. II., Chap. III., and Cen. XIII., Pt. II., Chap. III.
9. Present an outline of the argument against this Popish doc- trine ?