The Substance of Christian Religion, Lecture 28-29
The eight and nine twentieth Lords dayes.
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 comunion of the body of Christ?
THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles. In these words of the Text, after a digression, whereby he had prevented some objections, he brings an argument from comparison of likes, whereby he proves, that communication or partaking with Gentiles in their Idolatrous feasts, cannot be exercised without communion with the Idols themselves. The comparing argument proposed for illustrating and proving of this, is the Lord's Supper, wherein we have communion with Christ. The argument then comes to this: If in partaking of the Lord's Supper we have communion with Christ, then also in partaking of the feasts of Idols, we have communion with the Idols: But the first is true; and therefore the latter likewise. The Assumption is set down and explained in our Text; and it is explained by the parts of the Lord's Supper, or feast; which are bread and wine. The use of these is shewn, 1. From the things which they serve to signify, as things like unto themselves, and subjects or objects which they signify. 2. From the manner of signifying; that they do not barely signify, or represent onelyonly; but also ratify and seal a communion in, or partaking of the things signified. 3. From the reason, or cause whence this relation and connexion between the signes and things signified, doth arise; which is the blessing of the signes, or by using of them, according as Christ did appoint.
Doct. 1. The Lord's Supper is a Sacrament of the New Testament, whereby our nourishment and growth in Christ, is sealed unto us.
This is hence gathered, in that bread and wine were the external signes appointed by Christ in this Sacrament, which are the chief meanes of bodily nourishment, as not onelyonly experience, but also the Holy Ghost teacheth us, Psal▪ 10▪ Now, not bread alone, not yet wine alone is used, but both together partly that so the mystery of our spiritual nourishment might be better explained, by such a distribution of the whole into its parts; & partly, that the sufficiency of our nourishment might be thereby declared; to wit, that we need to seek nothing for it one of Christ.
Reas. 1. Because as we have the principle of grace and spiritual life in Christ; so also we ought to look for all progress and advancement in Christ by faith. And as the first is signified in Baptisme; so this last is most fitly declared in the Lord's Supper. And this is it properly wherein the Supper differs from Baptisme.
Reas. 2. Because for our often infirmities and falls, it was needfull to us, that we had some Sacrament, for the frequent renewing of our confirmation, as indeed our faith stands in need of such renovation, and corroboration. But Baptism is not to be renewed, because it is enough once to be born again, as it was once to be born. Most conveniently therefore the Supper was instituted, often by us to celebrated, that in faith and all grace we might glow more and more, and be confirmed and strengthened therein.
Reas. 3. Because we receive from God all the increases of grace, so is it fit, that by publick profession we acknowledge this, to the glory of his name, and stirring up of our thankfulnesse to him; unto which use the holy Supper doth most fitly serve us.
Reas. 4. Because that communion, which is between the members of the Church, as belonging to the same family, and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord, cannot be fi…lier declared, than by such a sacred and solemn spiritual feast, or banquet.
Use 1. Of Comfort, that we may be refreshed because that in this manner, both by Word, and Sacrament or seal, we have this confirmed unto us, that all that is necessary to our nourishment, growth and advancement in grace, for attaining of spiritual perfection, is prepared for us in Christ, and is to be by him derived unto us.
Use 2. Of Exhortation, that we may diligently bestow all care and industry, that we may really and in operation attain this nourishment, growth and advancement in grace, which in this Sacrament rightly used, is exhibited unto us.
Doct. 2. This nourishment, which in Christ we receive, it by the working of fath.
This is hence gathered, in that we are said in the Text to have communion with the flesh and blood of Christ, which yet are not bodily present with us, but are onelyonly spiritually partaken of by faith, as is apparent by other places.
Reas. 1. Because by faith it is that we have union with Christ.
Reas. 2. Because by faith in Christ, we draw as it were, and suck unto us all grace and spiritual life.
Reas. 3. Because as the principle of our spiritual life is faith, so from the further intention and extention of this faith, depends our nourishment and growth in the same life. For all spiritual endowments & riches are not only vigorous, & grow cold, according as our faith is vigorous, and grows cold.
Use 1. Of Refutation, against such as will have Christ to be given us in the Sacrament by the outward work only bodily, and by the mouth to be received, whether we have faith, or not.
Use 2. Of Direction, that in the use of the Lord's Supper, we take great care to stirre up our faith, because unto nourishment and growth, is not only required the habit and disposition of faith, but also the actual exercise of it, in so much that all, even believers and faithfull, are not worthy receivers of this Supper, unless they rouse up the faith that they have, and exercise it according as the exigent of that time and business doth require.
Doct. 3. For this spiritual nourishment in the Supper it is not required, that the bread and wine be substantially changed into the body and blood of Christ; nor that Christ be bodily present, in, with, and under the bread and wine; but onelyonly that they be changed … to relation, and application or use; and that Christ be spiritually present onelyonly to such as partake in faith.
This is hence gathered, in that bread and wine are said to remain here in the Supper; and our communion with Christ, is in a sort said to be such, as Idolaters have with their Idols; which stands in relation onelyonly. Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight.
Reas. 1. With the nature of Sacraments in general, whose nature consist in a relative union, or likeness, as hath been explained; not in a bodily succession of the one in the others place, or a substantial change of the one into the other; nor yet in a bodily conjunction or presence of the one with, in, and under the other.
Reas. 2. With the analogy of this to the other Sacrament of Baptisme, wherein neither Transubstantiation, nor Consustantiation useth to be made, nor is dream'd of to be made.
Reas. 3. With all the Sacramental phrases, or manners of speaking, used through all the Scriptures.
Reas. 4. With the humane nature of Christ, which, with its essentiall properties safely can neither be every where, nor yet in so innumerable places, at once, as the Supper of the Lord useth to be given at one time.
Reas. 5. With the state and condition of the glorified body of Christ, which suffers not that the flesh and blood of Christ, should be divided or sundred, broken, devoured and chawed by the teeth, concocted and digested by the stomack, &c. handled in other such manner.
Reas. 6. With the revealed will of God, by which it is certain, that Christ remains bodily in the Heavens, and shall do so, untill he come again to judge the … and the dead.
Use …. Of …, against the errors and mad … of such, as defend such monstrous Doctrines without any shame, as they were at first hatched and received without any ground.
Use 2. Of Direction, that in the use of this Supper we … of no gross and carnall thoughts into our minds, as if the spiritual eating of, and feeding upon … dayly in the Word preached, were not the … altogether as to the substance, with this in the …: For they differ onelyonly in this, that the … eating differs onelyonly in the manner, or external adjunct of sealing, or obsignative exhibition, or ratification, from the others that are meerly spiritual, and without this outward obsignation, in the Word preached, though it hath often the inward, and substantial obsignation by the Spirit, for which onelyonly the other was instituted.
Doct. 4. The onelyonly … of this operative presence of Christ in the Sacrament, is that blessing, whereby we bless, …, or set apart to such an holy use, the bread and wine, according to Christ's appointment, who cannot but be … with him own Ordinance, by his Spirit and operation, … … his promise▪ when it is used, as he appointed
This is taught in the Text; The cup of blessing, which we bless &c. This blessing containes in it self, 1. The Institution recited and explained in celebration of the upper, as the ground of the whole action, and of the benefit and blessing, that is to follow on it. 2. A thanks giving for Christ, and for this his appointment, unto the Father, through him, and by the Spirit, that in this Ordinance we are more and more made partakers of Christ and his benefits. 3. A petition, wherereby the grace of God is sought, for directing and keeping us in the right use of it, and making this Ordinance powerfull unto all the ends, for which it was appointad by him: And this is properly the consecrating of the signes, or outward elements.
Reas. 1. Because by this blessing, bodily things are separated from a common use, and are set apart to an holy, and so are consecrated, and sanctified.
Reas. 2. Because by these acts both the will of God by his institution, and our will or consent in this business, sanctified by our prayers, come both together and to one, for procuring spiritual power and operation in the formes or use of these signes.
Reas. 3. Because Christ himself did this, and commanded that we should do the same, that we doing so, may look for the spiritual blessing from him.
Use 1. Of Resutation against those kind of inchantments, or sorceries, that the Papists have put in place of this blessing or consecration.
Use 2. Of Direction▪ that in the celebration of this Supper, we may alwayes have Christs institution before our eyes with thanksgiving, and seeking of grace or favour, that we may approve our selves in the right use of it; because from these comes all the blessing, and power of the Sacrament.