A Complete Body of Divinity, Sermons · 236 (Question 96 cont.)
SERMON CCXXXVI.
(2) IN regard to both Elements, it is ſaid, that be gave them to his Diſciples. And under this Head, we are to conſider the Diſtribution of the Elements ſo prepared, to thoſe who are to partake of them. And here two things may be conſidered, viz. the Subjects of participation, and the Diſtribution of the Elements among them.
1. THE Subjects of participation: Theſe are ſaid to be his Diſciples, Matth. ….16. And this leads to enquire, Who are to be admitted to ſit down at this Ordinance, and receive theſe Sacramental Elements? Theſe are ſaid to be his Diſciples; which word is uſed in the New-Teſtament to expreſs ſuch as akcnowledged him to be their Lord and Saviour, and profeſſed themſelves to be Subjects of his Goſpel Kingdom: and though the word Diſciples is ſometimes uſed for his Apoſtles, and ſometimes for the Seventy whom he ſent forth to Preach the Goſpel; yet it is alſo frequently uſed for all that Profeſſedly adhered to him, followed him, & ſubmitted themſelves to his teachings: and though there were no other with him at this firſt Sacrament, but the Twelve Apo…tles, whom he not only admitted to this Priviledge, but gave them a pattern of Adminiſtration, which they were to obſerve afterwards, when called to Adminiſter in his Name; yet they here acted not as Officers, but as Communicants, and ſo repreſented the Subjects of it. And doubtleſs none but Diſciples are to be admitted to theſe Sacred Seals; for as ſuch they do belong to the Goſpel Covenant, and ſo cannot be properly applied to any but ſuch as ſtand related to that Covernant: and that all ſuch have a right in theſe Seals, … …een formerly obſerved: but that there is a way appointed for their orderly com… … to participation in them, is alſo t… be conſidered▪ for which there is ſomething more to be conſidered, than a …a…e viſible Relation to the Covenant. There are Qua…ations required to be found in ſuch as we are to receive▪ for this Sacrament is a barred Ordinance; and all are not to be promiſcuouſly admitted to it. And it is evident that ſuch as have been regularly admitted, may bring themſelves under a Cenſure that deba…rs them from it. But then there are diſputes in regard of what it is that qualifies Perſons for this participation; and all are not of a mind. I ſhall here only offer to conſideration, that we are not here e…qui…ing who have a Spiritual …ight to the …aving Benefit of this Ordinance; for that matter lies between God and their own Souls, for which there is a Self-Examination required, 1 Cor. 11.28. But who they are who are to be accepted of by Men, as being Priviledged with a claim to Participate. And here it is certain, that they are none but ſuch as make a Profeſſion of the Chriſtian Religion, and their Subjection to the Goſpel Inſtitutions. All that do not make this Pro…eſſion are without, and Holy Things are not to be caſt abroad to them: Childrens Bread is not to be given to Strangers. There is alſo required of them, a Capacity to diſcern the Lord's Body, 1 Cor. 11.29. They muſt be arrived to ſuch a Judgment, as to be able to diſtinguiſh between the Sign & the thing ſignified by it, elſe they cannot make that practical Improvement of it, which is required of all ſuch. They that cannot put a difference between Bread and Wi…e, and the Body and Blood of Chriſt, and underſtand the Sacramental Union between one and the other in the Ordinance, ought not to be received. And for this reaſon Children before they come to have a Judgment of Diſcretion, ought not to be admitted, although they ought to be ſo to Baptiſm, as we before obſerved. Naturals alſo, who have not the underſtanding of a Man, they are thereby incapable of being admitted, for the ſame reaſon. Such alſo as are under Diſtraction, and deprived of the uſe of this faculty, while they are under the efficacy of this Malady. For though we acknowledge that the Spirit of God can apply his Sanctifying Grace to them, by a mighty Operation, which encourageth us to hope & pray for their Salvation; yet they are not capable of being applied to by the means, as reaſonable Creatures. Such alſo as have not been Inſtructed in the Principles of the Chriſtian Religion, but are found gre…ly ignorant of the fundamental Articles of Salvation, cannot without profanation of the Ordinance, be accepted, till they be Inſtructed, and are able to give an account of theſe Principles, and profeſs their Belief of them. 1 Pet. 3.15. Scandalous Perſons are here alſo excluded; for if it be a Duty, as it is, to ſuſpend ſuch from Communion, till they give ſome evidence of their Repentance, By parity of reaſon, ſuch as have rendred themſelves Scandalous and remain under it, are to be denied it upon the ſame terms: And though we are not to repute all ſuch for Scandalous, as labour of ſinful i…firmities, which they diſallow in themſelves, and labour under the ſenſe & burden of, yet every groſs ſin lived in, of any ſuch ſin fallen into, which expoſeth the Name of God to be evil ſpoken of, belongs to this head; which muſt be repented of, and reformed, before they can be entertained; elſe how ſhall there be a difference made between the Pre…ous and the Vile? And hither alſo are to be referred, ſuch as do maintain heretical Opinions, and profeſſedly adhere to ſuch Doctrines, as do manifeſtly ſubvert the foundations of our hope of Salvation by Chriſt alone: though many other Errors and Miſtakes ought to be born with, S…milder means uſed with them, to bring them off.
AS to that Queſtion, Whether an account is to be given to the Church, of a Work of Saving Converſion, by all ſuch as ask admiſſion to the Lord's Table, and this to be a Teſt of Communion? I ſhall only ſay, that we have no ſuch Inſtitution in the Goſpel; and it is dangerous to make Innovations in the Poſitive Worſhip of God, let the pretence be never ſo plauſible. And though the Brethren ought to bear their orderly Teſtimony againſt known Scandale, yet they are not made the Door keepers of the Houſe of God. And it is certain, that many of whoſe Sincerity, the Rules of Charity bindeth us to be perſwaded, yet cannot give a diſtinct account of ſuch a Work; tho' this doubtleſs belongs to the Work of Self-Examination. And as to that plea, that the Sacrament is no Converting Ordinance; we before conſidered it, and it only intends, that it is no Ordinance for the making of M…n Chriſtians, and ſo neither is Baptiſm.
BUT it is here to be obſerved, that not only the People, but alſo the Miniſter is comprehended under this Subject. Chriſt himſelf did participate with his Diſciples; and it is certain, that Miniſters are Diſciples as well as other Chriſtians, and their Hope of Salvation is Built on the ſame bottom; and they ſtand in need of all the helps that other Believers do, and ought therefore to ſeek Communion with Chriſt in all the Ordinances appointed for it. And this may ſuffice for the Subjects of participation.
2. WE may a little conſider the diſtribution itſelf: It is ſaid that he gave it to his Diſciples. And this followed upon his breaking of the Bread, and his taking of the Cup. Now in this giving there neceſſarily included a diſtribution, for every one was to partake in a part of it: In which giving there is alſo a Sacred Myſtery contained; and it gives us to underſtand, that as Chriſt gave himſelf for us, to purchaſe all thoſe Benefits which derive to his People, through his Redemption, ſo he freely gives himſelf to us, and is the Author of all that good which we receive, and the whole vertue muſt derive from him; that all …e benefit we get by this Ordinance muſt be co…eyed to us by the power and influence of … Grace and Spirit; and it directs us to acknowledge it as his …ree Favour, and not aſ…ibe it to any Merit of our own. It alſo informs us, that this Grace muſt be applied to every particular Believer, otherwiſe we can receive no ſ…v…g good by it: Vertue muſt derive from him to us, elſe it will not be ſpiritually profitable to us.
HERE a Queſtion ariſeth: Whether the diſ…nſer of it, is to give the Elements … his own Hands to the Communicants, o… the Ordinance be mutila…d without this C…rem…n…? The Practices i… Churches are different on this account, no… doth the Hiſtory do…e … whether he did ſo as to the B…ad: And it is certain, that …e did not ſo, as to the C…p. for we read, Luk. 22.17. And he took the …, and gave thanks, and ſaid. Take this, and … it among your ſelves. Though he …ds them all to Drink of it, in which they are conſidered diſtributively and ſeverally.
[2.] WE have conſidered the Actions in reſpect of the Giver, it follows that we conſider the Actions required of the Receiver. And theſe are contained under that Precept given to his Diſciples; and theſe are two, viz. the Receiving of the Elements of him, and the application of them to ourſelves.
1. THE…R …rving of them. Our Saviour in reſpect of the Bread, commanded them to Take it, and he did by the Wine in like manner; they were to receive it at his Hand; for as in the Word, ſo in the Sacrament, as Chriſt offers himſelf to us, to be all that to us which is ſig…ified therein, ſo it is our Duty to receive him, and it is upon our ſo …ceiving him, that we derive ſaving Vertue from him: for it is not barely the offer of himſelf that he makes to us but the entertainment that we give to him, which will give it to attain the end of it: Hence we read, Joh. 1.11, 12. He came unto his own, and his own received him not. But as many as received him, to them gave he power to bec…me th… ſ…ns of God, even to them that believe on his Name. So that there is a Sacramental Sign…ficancy in our taking of the Elements; and tells us, that as Chriſt hath an hand to give, ſo we muſt have an hand to receive. The word for taking, here uſed, properly ſignifies a free and Voluntary receiving of a thing; and is oppoſed to that which is forcibly put upon us. And although the word may be applied either to the Mouth or the Hand, yet it ever implies a ſpontaneous reception of the thing. God bids us to open our Mouth, &c Pſal, 81.19. And by opening the Mouth, is intended a free receiving of that which he offers to us. But in the ordinary ſenſe, when giving and receiving are joyned together, it refers to the Hand, which is an Organ adapted for, and appointed in Man to be uſed in this act. And it is certain, that in a proper ſenſe, the taking of a thing intends, not that we are meetly paſſive, but active. Now the … d…ly which we receive Chriſt and his Benefits, is that of …tth; hence that, J…h. 1.12. And on this account we have that given …s a reaſon way they got …o good …y the Word Preach…d to them, they did not …ix it with ſaith, Heb. …. 12. Here the Vanity and Super… of the Papiſts is diſcovered, who ſoth…d the Communicants to take the Bread into their Hands, but will have it be put into the Mouths of thoſe to whom it is Adminiſ…red, by the Hand of the Prieſt. For though the thing may be done, and ſometimes may …e neceſſary, when the recipient hath l…ſt his Hands, yet there is no Precept to bind it to this; and the thing ſignifi…d is more fully expreſ… by the taking it into the … moſt ſig…al of a … act, according to the Cuſtom of Men. And as to the reaſon given by our Adverſaries for their Practice, viz. le… otherwiſe they ſhould defile it with their … hands, i… is vain and ridiculous: for …thing can be obſtructive of the right receiving it, but a moral pollution, which the Mouth is as much ſubjected to as the Ha…d: …hereas the whole Man is evangelically pur…ued by Faith, and every Member is made ſerviceable to God in its place.
2. THE other act is the Application of it to our ſelves. And this is ſet forth in th…ſe two words, eat and drink of it; and theſe are ſ…i…ed to the Nature of the Signs. Bread is to be eaten, a… W…ne is to be drunk; and theſe alſo are Sacramental, and Significative; and for that reaſon are eſſential to the Ordinance, and it cannot be without it. And it is to be done by the Subject, and …o other for him. And this will appear if we conſider the end and uſe of the Sacrament, which is our Communion with Chriſt, and our receiving Spiritual Nouriſhment and Growth from him. Now he having choſen theſe Elements to be a repreſentation of this, which are adapted for the bodily Nouriſhment, He would have us to conſider the uſefulneſs of them, & the way wherein they become ſerviceable to us, for the end they were made for. Now it is ſure, that let the Meat and Drink he never ſo proper, yet if we do not Eat and Drink i…, it will afford us no Nouriſhment at all, but notwithſtanding this we may Starve: and thus, if we do not Feed upon Chriſt, which is alſo to be done by Faith, though he hath all fulneſs in him, yet we muſt Languiſh and Periſh. There is therefore a Bodily Eating & Drinking of theſe Elements required, elſe they would not he Sacramental, nor uſed as Signs; though ſtill there muſt be a Myſtical Improvement of theſe, elſe they will not obtain the Sacramental end and uſe of them. For by a bare Bodily Application of theſe, we do but abuſe the Ordinance and turn it to our hurt, according to that of Chriſt. Joh. 6.53. Then Jeſus ſaid unto them, Verily, Verily I ſay unto you, Except ye eat the fleſh of the Son of Man, and drink his blood, ye have no life in you. And under this Eating and Drinking, we are to comprehend all the other Operations Natural, whereby our Food becomes Nutritive to us, being Concocted, and thereby producing our Thriving: only there is this di…ference to be obſerved, that our bodily Nouriſhment is ſo Concocted, as it turns into our bodily Subſtance; whereas in the ſpiritual feeding on Chriſt, we are more aſſimulated unto him, and are in a ſenſe made partakers of the Divine Nature, 2 Pet. 1.4. And here we are to obſerve, that our Saviour not only gives a like Precept concerning each Element, but ſeems to put a peculiar Emphaſis on that of the Wine, ſaying, Drink ye all of it; as if he had foreſeen and guarded againſt the felonious Acting of the Papiſts, in taking away the other Element from the L…ty, and reſerving it for the Prieſt, only: whoſe Pleas for their ſo doing are moſt abſurd, and their Uſurpation moſt audacious, in daring to ſet their Carnal reaſonings directly to oppoſe a plain Command of Chriſt; as if he would not have foreſeen whatſoever of Inconveniencies they pretend to: And it is higheſt Arrogance for any to think that they are Wiſer than he who is the Wiſdom of God. Thus we have taken the Account of the Sacramental Signs, both Elements and Actions.
II. IT remains that we look into the other part of the Matter of this Ordinance, or the ſpiritual Intendment of it; or what is repreſented to us under it: and this may be conſidered both in reſpect of the Elements and Actions. And tho' this hath been neceſſarily intimated under the former, and ſo would call for the leſs to be ſaid here; yet by reaſon of the perverſeneſs of Men, we muſt a little more Commorate upon it.
1. TOUCHING the Elements themſelves, our Catechiſm intimates, that they do ſignify his Body and Blood; and in this regard we find, that Chriſt in the Adminiſtration of the Bread ſaid, This is my Body; and of the Cup, i. e. of the Wine in it. This is my Blood: Theſe therefore are manifeſtly exhibited under the the Signs of Bread and Wine, and are therefore eſſential to the Sacrament. But about the way or manner of their Exhibition, there have been hot and bloody Diſputes, between the Papiſts, Lutherans, and thoſe whom they call Sacramentarians. The firſt of theſe affirming, that by the words of Conſecration the Elements are, by a Miracle, turned into the …eal Body and Blood of Chriſt, by Tranſubſtantiation; and that the whole Eſſence of theſe Elements ceaſeth, and only the Species remain, under which theſe are comprehended; and their great Plea is from Chriſt's expreſs ſaying, This is my Body, in which they will allow no Trope. The Lutherans do confeſs a Trope, yet ſtill they affirm the real bodily Preſence of Chriſt together with the Elements, which they call Conſubstantiation; and accordingly they will have a Corporeal eating his Body and drinking his Blood. The Abſurdities, Contradictions, Impoſſibilities, and Blaſphemies which attend both of theſe, have been clearly detected by the Orthodox. But the true and deſigned meaning is, that the Body and Blood of Chriſt are repreſented to us under theſe Elements: Not that they are the ſame Qualifically, but only Sacramentally; and ſo white the one is ſet before our Senſes, the other is to be looked by our Minds, as the thing ſignified to us by them: To that there is a Trope in the word, i… by which the Subject and Predicate are coupled one to the other: And this is plainly Metonymical, in which the Name of the thing ſignified, is predicated of the Sign; which ſort of Metonymy is very frequent in human Language, and often uſed in the Word of God, with reſpect to the Sacraments. Thus the Circumciſion is called the Covenant, Gen. 17 10. And is therefore ſo interpreted, Ver. 11. Thus Chriſt is called our Paſſover, 1 Cor. 5.7. And Chriſt is ſaid to be the Ro…, Chap. 10.4. and to be the Corner ſtone, Eph. 2.20. And in this ſenſe is the Bread in the Sacrament, called Chriſt's Body, and the Wine ſaid to be his Blood. And indeed, if we ſhould take it in any other ſenſe, the whole end & deſign of a Sacrament muſt be denied, which is to be a ſacred Sign of ſome other thing: for if the Sign, and the thing ſignif…ed be one and the ſame thing, the very notion of a Sign muſt ceaſe. Only we are here cautiouſly to obſerve, that Chriſt is not divided, but the ſame Chriſt is ſet before us in each Element: But there being a great Deficiency in all Created Beings to ſet him forth in his fulneſs of ſufficiency, there are two Elements choſen to advance the repreſentation of his fulneſs to us. There muſt be Meat & Drink uſed to preſerve our Life; and Chriſt anſwers both of theſe▪ but becauſe theſe in Natural things are diverſe, they are both uſed the more diſtinctly to repreſent him ſo to us.
2. TOUCHING the Rites or Sacramental Actions, which are to be uſed in the Adminiſtration, they are ſummarily expounded to us, in the Conſideration of the things themſelves; and that both in reſpect of the Adminiſtrator and the Receiver. I ſhall therefore only obſerve, that as the next Deſign of this Ordinance is, to ſet forth the great Love of Chriſt to thoſe for whom his Father gave him; and that is emphatically ſet forth in the things which he ſuffered for us, which are expreſt by his Dying for us; ſo our Catechiſm tells us, that in it his Death is ſhewed …orth: Hence the breaking of the Bread, and the Effuſion of the Wine, are very ſerviceable to give us an heart-affecting repreſentation of it: And for this reaſon our Saviour tells them, It is my Body which was broken for you; and it is the Blood of the New Teſtament, that was ſhed for you, for Remiſſion: And by obſerving theſe Actions, our Eyes ought to affect our hearts, with that incomparable Love of his, in thus Dying for us.
3. FROM the Premiſes we may gather, what is the entire Form of the Sacrament, which is from the Union which there is between theſe two parts, viz. the Signs and the things ſignified by them. It is true, Men are in common ſpeech ſaid to receive the Sacrament, when they receive the Elements, becauſe it is the Duty of Chriſtians to receive Chriſt in and with them, but they do not really receive it as a Sacrament, except with theſe external things, they do Spiritually receive Chriſt with them, and apply him to their Souls by Faith. We then truly receive it, when we take it as he offers it to us; but he, and his Miniſters in his Name, offer the Elements to us, as they do repreſent his Body and Blood, and as they are Inſtituted Inſtruments, of the Conveyance of the Vertue and Efficacy of theſe to ou… Souls, and as a Seal of the Covenant. So that if we do only Feed on the Element with our Bodies, and do not together Spiritually Feed upon Chriſt by Faith, we Eat and … Unworthily; and ſo inſtead of Benefit, we … …dgment to ourſelves.
NOW the Union that is between theſe Signs, and the things ſignified by them, is not Phyſical, or Local, or Coexiſtent one in the other Naturally, but it is Relative and Sacramental.
THE Sign is Arbitrary, it is not ſo becauſe it is Bread and Wine, but becauſe it is by Inſtitution appointed, and accordingly Conſecrated to ſuch a uſe; by Vertue of which Conſecration, this Relation is made, and on which the efficacy of it doth depend. And that (as we formerly obſerved concerning a Sacrament in general) conſiſts in its being a Sign and a Seal, and an Inſtrument of Communication: For in and with the Adminiſtration of this Ordinance, the Spirit of Chriſt comes into the Souls of his own, and gives the ſaving Efficacy of it to them; whereby the Covenant is …fied and confirmed to them; and the Spiritual Benefits thereof are conveyed to them: and hereby it comes to paſs, that tho' there is neither a Tranſubſtantiation nor a Conſubſtantiation to be acknowledged in it, yet a real Spiritual Preſence of the Body and Blood of Chriſt, whereby the Vertue of his Death and Merits, in our humane Nature, is conveyed to us, as effectually as if he were Corporally preſent with us; although he is in Heaven, and we upon Earth.
USE. FROM hence we may Learn this Leſſon, To take heed to ourſelves, that we be not content with only receiving of the Signs, but wa… upon Christ for his Spirit, that with them we may receive him as the Life of our Souls.