The Substance of Christian Religion, Lecture 30
The thirtieth Lords day.
1 Cor. 11. 28, 29.
Verse 28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.
29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
THe Apostle in this part of his Epistle corrects many abuses, which had got some strength in the Church of Corinth; amongst which was the prophanation of the Lord's Supper; and of the correction of it, this is the conclusion, wherein he expounds the duty of believers in receiving the Lords Supper. This duty may be referred to two heads; whereof the 1. Is concerning the action it self, whereby the faithfull are made partakers of this mystery by eating and drinking. 2. Is about the manner of this action, which is specified to us in the word …. And this manner is again contained in three acts, whereof the 1. is that which is set in the last place, that every communicant discerne the Lord's body. 2. Is, that he try himself. 3. Is, that he furnish himself with such a disposition, as is worthy of so great a mystery. And these three acts are set down in these three words; discerning the Lord's body; let a man examine himself; and he that eats … drinks unworthily.
Doct. 1. All our work, that is ours onelyonly in the Lord's Supper, is to eat and to drink the body and blood of Christ.
It is gathered from these words; Let him eat of that bread, and drink of that cup; and not discerning the Lord's body.
Reas. 1. Because this is the Sacrament of our spiritual nourishment in and by Christ.
Reas. 2. Because in the very institution of this Sacrament no other thing is prescribed, but that we should take, eat, and drink; to wit, as the signs with our bodies, so the body and blood of Christ spiritually or by faith, to the nourishment of our soules.
Reas. 3. Because nothing else is represented in the external signes and actions, but this nourishment on Christ, which by the institution of Christ, is in this Sacrament used.
Use, Of Refutation, against Papists, What the difference is between the Supper and the Popish Mass: because Papists have taken away the Sacrament that was instituted by Christ, and have set up in its place the Sacrifice of the Mass, that was devised by men. And this is the difference between a Sacrament and a Sacrifice, that the formal reason of a Sacrifice consists in this, that in it men offer something to God; and God receives something from men: But the formal reason of a Sacrament is in this, that God offers something to men by visible signes, and men receive it from God, on the conditions and manner that he offers it. In this Supper God offers Christ unto us for our spiritual nourishment; and we receive Christ as the food of our soules, by eating and drinking of him by faith. Hence the popish Mass is a meer stranger to Christ's institution, while they make its principal use to be a Sacrifice for the quick and the dead; and while they officiate their private Masses, wherein the people neither eat nor drink; while in the publick Masses, they take away the cup from the people, so that though they eat in some sort, yet they drink in no manner; while they hold up the Host, or Sacrifice; that is, the consecrated bread and wine, rather to be adored and worshiped, than to be eaten, or drunk; while lastly, they do all this in an unknown tongue, so that the people cannot understand, either what, or how they should eat, or drink.
Doct. 2. That we may rightly partake in the Lords Supper, it is chiefly required, that we rightly discerne the Lords body.
By this discerning of the Lords body, is understood an act of the understanding, whereby we observe the difference between this bread, thus consecrated to be a signe, and exhibitive seal of the Lords body (that is of all his benefits and graces) to our faith, and common bread: Or it is that judgement of our mind, whereby we have a right apprehension and pronounce right sentence concerning this whole mystery, or business. The want of this discerning is that which is reproved here by the Apostle.
Reas. 1. Because without judgement and prudence agreeable to the thing undertaken, nothing can be rightly, or perfectly, done or performed.
Reas. 2 Because in the Sacraments, where the external appearances are bodily and gross, and yet a spiritual mystery or secret (as to sense) lies hid in them, there is need of spiritual heed and judgement, that we may rightly pierce and dive into that spiritual secret it self.
Reas. 3. Because the want of this discerning, brings with it a prophanation of this holy feast, as appears by the example of the Corinthians. For who so discerne not what it is about which they are busied, can never fit themselves so, as to behave themselves arightly in handling of such a business.
Use, Is both of Direction and Exhortation together, that every one earnestly set his mind and iudgement arightly to discerne, before he come to the table of the Lord; what it is, that is there done; and what it is that himself should there do. Now the special points, that ought by all communicants to be discerned, are these. 1. The occasion and necessity that there was, that Christ should be broken and given for us, and to us, which was no other but the deepest guilt of our sin, & heaviest punishment due to it; and the misery that to us would thence have followed. 2. The proper cause and reason of this donation, which was the infinite mercy of God towards us. 3. The manner in which Christ was given for us; which was both in body and soul to the sufferance of death [though they were the soul and body of God personally] that by this his obedience we might be both freed from death, and the consequent of its misery; and made partakers of all the blessings of grace, and glory, and happiness, which were in him prepared for us; and he had deserved to us. 4. The meanes by which Christ is thus applied unto us, and made ours; as in this Sacrament, externally by the signes of eating of bread, and drinking of wine, and internally, by the operation of the Holy Ghost, and our faith stirred up by him, to rely upon Christ for life, and nourishment and growth unto life eternal, and all the blessings aforesaid.
Doct. 3. The second duty required unto a right communicating, or partaking of this Sacrament, is that we seriously examine or try our selves.
The object of the former duty was the Supper it self, instituted of God. The object of this is our selves, wherein by a reflex act we behold and consider our selves, that we may understand how our disposition and condition agrees, or disagrees with the nature and use of this institution. And this inquiry should be made with greatest care and diligence, as the word used for it, doth sufficiently express; wherein is properly expressed the Goldsmiths pains in diligently trying of silver and gold, that he may know true coyne from false.
Reas. 1. Because it would be in vain to discerne the Lords body, unless we discern aright also, how our selves agree with, or disagree from the Lords body, and whether we have such requisites, as necessarily we must, for the saving participation of his body. For in the Sacrament there is a mutual relation between the gift offered, and our receiving of it; nor doth it bestead us at all, to know of what sort, and how precious the gift is, unless we know also that our selves are such, as to whom this gift doth belong.
Reas. 2. Because great is the deceit of mans heart, whereby men use to deceive themselves, while they think that all is right, although it be nothing so. It is needfull therefore, that we diligently examine our owne hearts, least we be deceived with a false faith, and rest in a phancie and vain imagination instead thereof.
Reas. 3. Because it is not enough to our comfort, that we be sometimes well disposed to partake of these good blessings of God, unless we also discerne this disposition to be in us. For our comfort dependeth not onelyonly on the presence, or having of grace; but also on our inward feeling, and perceiving that we have it: Which perceiving that we may attain to, it is needfull that we seriously examine our selves, and know what is in us.
Use, Of Exhortation, that we may have a care of this duty, and deal not too gently with our selves, nor slightly; but bring all to a very punctual and rigorous trial. Now the special points that we ought to examine in our selves, are these: 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper; that is, whether we rightly discerne the Lords body, as hath been taught in the precedent Doctrine. 2. Whether we have a true acknowledgement and repentance for our sins, from the guilt whereof we would be disburthened; i. e. the pardon whereof we seek to be sealed unto us in the use of this Sacrament. 3. Whether we have that faith, whereby we flee onelyonly to Christ, that we may be freed from … sins. 4. Whether we be so far in charity, and love with our Neighbour, as that we carry no spite, hatred, malice, or revenge to his person, but can pray heartily for him to God, for his forgivenesse (in case he be froward to convenient and fitting meanes of reconciliation) as for our selves, though we may not outwardly testify our forgivenesse of him in such case, where Ecclesiastical procedure cannot be had for fear of hardening him in his sin, or exposing our selves and these mysteries to dirision; or because some other hinderance will not suffer us, as remote absence of the parties, and others the like; and can where occasion offereth, yea, are desirous to do him really all the good that we can.
Doct. 4. The third duty for right communicating, is that we have the disposition, that is worthy and fitting for so great a mystery.
It is gathered from these words; He that eats or drinks unworthily. Now the worthinesse that is here required, is not the worth of quantity, or of merit; but of quality, or uprightness in the business; and of suitableness, as when St. Iohn Baptist saith, Bring forth fruits worthy of repentance; he understands not fruits that deserve repentance to be given us; but are agreeable to true repentance; that is, true fruits of true repentance, and suitable to the nature of it.
Reas. 1. Because these mysteries cannot be unworthily used, but that the grace of our Lord Jesus Christ must needs withall be unworthily affronted, as it were by contempt. And hence it is, that unworthy partakers are said to eat and drink judgement unto themselves; to wit, from God's wrath, who by this most unworthy ignomony put upon his Son, is provoked.
Reas. 2. Because no noble forme is introduced ordinarily into matter, nor fitly disposed and prepared before; so the grace and comfort of this Sacrament, useth not to be received but by such, as are suitably disposed and prepared for it; so that who so comes unworthily, doth of necessity go unfruitful from this Sacrament, as to any solid fruits thereof.
Reas. 3. Because unfitness and unpreparation makes this most holy Ordinance become an occasion unto many of greater hardening in their sinnes. For as the preaching of the Gospell is to some a savour of death unto death, not of its owne nature, but by their perverse dispositions; so also this Sacrament unto unworthy communicants, is not the cup of blessing, but occasion of a curse. Now the specialties that are required unto this disposition, are these: 1. A right and pure intention, whereby we look at all and onelyonly such ends in partaking of the Supper, as God looked at, in the appointing of it, and giving of it to us. 2. A good conscience, whereby we have a sure and firm purpose and resolution of obeying God in all things, commanded by him; and of shunning all sins, in obedience unto him. 3. An awfull reverence flowing from the right discerning of the Lords body. 4. Humility, which flows from a right examination of our selves, whereby we cannot but perceive our owne unworthinesse. 5. A great desire to the spiritual good things, which are offered us in this Sacrament. 6. Thankfulnesse to God for the goods bestowed and imparted to us. 7. Charity towards our brethren, who are together with us partakers of these blessings in Christ; as in the former Doctrine were further declared.
Doct. 5. Whoso neglect openly these duties, are not to be admitted unto the Lord's Supper.