A Complete Body of Divinity, Sermons · 235 (Question 96)
SERMON CCXXV.
QUESTION XCVI.
WHAT is the Lords Supper?
ANSWER.
THE Lord's Supper is a Sacrament, wherein by the giving and receiving Bread and Wine, according to Chriſt's Appointment, his Death is ſhewed forth; and the worthy Receivers are not after a Corporeal and Carnal manner, but by Faith made partakers of his Body and Blood, with all his Benefits, to their Spiritual Nouriſhment and Growth in Grace.
We have taken a diſtinct Account of the Sacrament of Baptiſm: We are now to paſs over it the other, which we frequently call the lards Supper: And theſe Two are the only Sacraments which the Proteſtants do acknowled …e to be true Sacraments under the Goſpel, according to Chriſts Inſtitution; and for that reaſon we repudiate the other Five, which the Church of Rome would impoſe on as, as ſpurious; and ſuch to which the Deſcription before given of a Sacrament, will not agree in the Eſſentials of it. This Ordinance being a great Goſpel Myſtery, and beq…atned by Chriſt to his Church, when he was ready to be offered for us; as to be Sacred Co…em ration of his wonderful Love in during for us, ſo to be a Medium of our Communion with, a Confirmation of his Love to us, an Obligation of our Love and our faithful Obedience to him, and a bond of m…t…il Love between Chriſtians. Satan hath peculiarly attempted by his Inſtruments to corrupt, deprave, and ſo evacuate the Profitableneſs of it, making it a bone of Contention, and filling the Chriſtian World with endleſs Contentions about it; raiſing of Perſecutions, and bloody Maſſacres o… account of it. Great need then is there, that we be rightly informed in the Nature and Uſe of it, which will help to fortify us againſt all thoſe falſe Doctrines that are diſſeminated about it, and help us to get the ſaving Good of it to our own Souls. Now this and the former agree in the general Nature, of which we have already conſidered: And as for the things wherein they differ, they are to be obſerved from the ſeveral Deſcription of each; the principal whereof are theſe,
1. THEY differ in their Signs. For tho' there is ſomething ſignal in each of them: In Baptiſm there is a ſingle Sign, viz. Water: In the Supper there is a complicate Sign, viz. Bread and Wine: Not are theſe left at liberty to be altered at Men's Pleaſure, but are required by Chriſt's Inſtitution.
2. THEY differ in their Text and immediate Signification. For, tho' it is true, that both of them do point at Chriſt and his Benefits, yet that which is nextly ſignified and repreſented in Baptiſm, is our engraffing into Chriſt by Regeneration, & participation in his. Blood for cleanſing us from the Guilt and Pollution of Sin, and our Union to him; whereas in the Supper is ſignified, our Communion with Chriſt, our growing up in him, our ſpiritual Growth and Nouriſhment by him.
3. THEY differ in the Manner of the Adminiſtration: And this genuinely follows from the former. As we are but once Born, ſo we are but once new Born; and accordingly we are but once to be Baptized: whereas the new born Chriſtian muſt have continued and repeated Nouriſhment afforded him, that he may grow in Grace; and therefore this is often to be received.
4. THEY differ in the Order of Adminiſtration. And this alſo is to be argued from their ſignification; for there is preſuppoſed Life, in order to Growth. Now in Re… … from Death … Life …il … perform Life Acts: And it will … … icus thing to admit an un…ptized P…r…n to ſit down at the Lords Table.
5. THEY differ in the Q…ſ…tion of the Subject that is to participate. In Regeneration we are wholly Paſ…re; and ſot it only is requiſite in Baptiſm, that the Subject be …ntituled to the Covenant: whereas in the partaking in the other Ordinance, there is required, Underſtanding to diſcern the Lord's …ody, and a Profeſſion of the Covenant Obligation. And for the help of ſuch, it is needful that we take a diſtinct Account of this Ordinance, which is now to be conſidered.
AND here
Firſt, THE Title put upon it, the Lord's Supper. This Title ſame d…ny to belong to this Sacrament, and apply it o… the L…eaſts kept by the Chriſtians in the Primitive Church; but without reaſon; they …ei… no Inſtitution of Chriſt, nor obſerved as holy Ordinances by Chriſtians, and were quickly turned into Abuſes and therefore diſappr…ed by the Apoſtle, 1 Cor. 11.22. and in V…r. 20 he calls it the Lord's Supper in diſtinction from theſe Feaſts. And …he reaſon why it is called a Supper, is becauſe it was firſt Celebrated by Chriſt in the Evening after the Paſſover: and called the Lord's, becauſe Chriſt who is the Lord of his Church appointed it to be Celebrated. Not as if it were matter of Inſtitution to keep it in the Evening, as ſome pretend and practice; it being meetly occaſional: And it may be Celebrated at that or any other time, according to the Convenience of the Communicants It is alſo called the Table of the Lord, 1 Cor. 10.21. and the Communion of the body & blood of Chriſt, ver. 16 and the breaking of Bread, Acts 2.42. And it is very frequently among Chriſtians called the Euchariſt, becauſe of the ſolemn Bleſſing that is to be pronounced on the Elements, 1 Cor. 10.16. This then i… the Ordinance under our preſent Conſideration.
Secondly, THE ſpecial Nature of this Sacrament, is laid open to us in that which follows: As to the general Nature, viz. That it is a Sacrament, we need add nothing to what was before ſaid of a Sacrament, every part whereof will appear in the conſideration of the ſpecial Nature of it, in which it carries the evidence. Here we are to conſider, as we did under the former, both the Signs, and the thing ſignified, and the End or Uſefulneſs of the Ordinance.
1. THE Signs appointed by Chriſt: Under which are comprehended, both the Elements themſelves, and the Rites or Ceremonies to be uſed in the Adminiſtration of them.
1. THE Elements themſelves; which are two, Bread & Wine. Theſe out Saviour himſelf uſed in the firſt Inſtitution of it. Math. 2….27. with 29. And this the Apoſtle mentions when he came to rectify the Abuſe of this Ordinance, by bringing it to the Primitive Inſtitution, 1 Cor. 11.23, &c. where by the Cup is intended the Wine in the Cup, as appears by our Saviours Interpretation. And here obſerve,
(1.) THESE are the Elements to be uſed, & no other inſtead of them. All Inſtituted Ordinances depend wholly on the Pleaſure of the Inſtituter: and although he exerted his Arbitrary Sovereignty in this, which is …or to be diſputed by us, yet he uſed his Wiſdom in the choice that he made; and becauſe …e appointed them to be Sig…s, he made choice of ſuch things as are aptly ſuited in their nature and uſe, to be accommodable to ſuch a ſignification. This Sacrament is appointed to repreſent the ſufficiency and ſuitableneſs of Chriſt for our Spiritual Life; and what can be found among Corporeal things, that can better ſerve to this …nd, than theſe which Chriſt hath thus choſen? Bread is the St…ff of Life, of ſuch neceſſary and uſefulneſs, that it is ſeparately put for Man's whole Livelihood: and Wine is very refreſhing & cheering: and in the Pr…pert…s of each theſe, we may gather many Inſtructive Leſſo…s of the Excellency of Chriſt to affect our Hearts with him. Nor hath he given us leave to deviſe others to ſurrogate in the room of them, becauſe we may imagine them to be …i… for ſuch a repreſentation. They therefore, who undertake to exchange theſe, and put any other in their ſtead, do uſurp upon the Prerogative of him who is our Lord and Lawgiver.
(2.) THERE are no more, nor fewer than theſe, to be made uſe of as ſignificant Signs in the Adminiſtration of this Ordinance. We are neither to add to, no… diminiſh from any of Chriſt's appointments, but keep cloſe to them, and reſt ſatisfied in them. Chriſt would have theſe two, to ſet forth the fulneſs of ſufficiency there is in him. Man cannot Live without Meat and Drink; in the want of either of them, he muſt famiſh: and both together do ſet forth a fulneſs of ſupply: And Chriſt ſaw good to adumbrate his compleat fulneſs by theſe two; and they who add any more, do it without warrant: and he appointed them both, and gave his Diſciples, and in them his Church, to uſe both of them in Remembrance of him. But our Popiſh Adverſaries, by a Sacrilegious Synecdoche, rob the People of one whole Element, viz. the Wine'… pretending it to be included in the other: which is an intollerable uſurpation, both upon Chriſt's Prerogative, and the Priviledge of his People; and in all their pretences of inconvenience, they go about to make themſelves wiſer than Chriſt himſelf. It was ſo in Paul's days, that the People did partake both in the Bread and in the Cup. 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do ſhew the Lord's death till be come.
(3.) THERE ought to be no Superſtition uſed in the choice of the Bread or of the Wine. Touching the Bread, there was a hot Diſpute of old between the Greek and Latin Church, one contending for unleavened, the other for leavened. That Chriſt uſed unleavened Bread, was only becauſe it was the Bread then uſed, it being the time of the Paſſover, when leavened was forbidden by the Ceremonial Law; though at all other times, the Bread in common uſe was leavened; but that difference paſt away with the reſt of the Law Ceremonies. It is therefore a thing indifferent; and one ſort will as well anſwer the ſignification as the other. Chriſt took Bread, and ſuch as was then in uſe, and there is no Precept for one or the other. There have alſo been diſputes about the Wine, whether it ſhould be Red, to be like Blood, or whether of any other colour; or whether it ſhould be Pure Wine, or rather mixt with Water; but theſe alſo are needleſs: our Saviour extends it to the Fruit of the …ine, Mat 26.29. And ſo all colours are alike. Every ſort of Grape doth not grow in every place, and if it be Wine, it anſwers the end of the Inſtitution. And as to the mixing of it with Water, there is no Precept for it, and therefore to make it a ſin, yea, a mortal ſin to uſe it without mixture, is Superſtitious; though in caſe there ſhould be Water mingled with it, it will not thereby be re…dred unuſeful; for then frequently it could not be known, whether it may be uſed or not.
2. THERE are the Sacramental Actions which are to be uſed in the Diſpenſation of theſe Elements, or the Ceremonies which are to be uſed about the Adminiſtration: theſe are contained in thoſe Words, The giving and receiving the Bread and Wine, according to Chriſt's appointment. And there are ſeveral Actions wrapt up in theſe general Terms, which may be a little more diſtinctly conſidered. And here in general obſerve, That they are only the Sacramental Actions which here come under our enquiry. There are Civil Actions which are inſeparable from all the external Performances of Religous Worſhip to God, about which we have no particular Precept, but only a general Direction, that all be done Decently and Orderly, 1 Cor. 14.40. Which ſome have without reaſon ſtrained, to introduce all the fictitious Rites, which luxuriant Inventions have impoſed on the Church of God, and obtruded as the terms of Communion, and made them a Teſt: by which what Tragedies have been acted among Chriſtians, is obvious in Eccleſiaſtical Hiſtory. Whereas a Sacramental Action, is that which carriers in it a Myſtical or Spiritual ſignification, which is repreſented under an external Sign. And here let us obſerve,
(1.) IN general, All is to be done according to Chriſt's Appointment. Not only hath he preſcribed the Elements that are to be made uſe of, but all the Religious Performances that are to be uſed about the Adminiſtration and Participation. And the reaſon of this is becauſe all Sacred Inſtitutions depend on him, who is Lord and Lawgiver of his Church, and they are to received this Law at his Month. God's Inſtitutions were Arbitrary; and howſoever he hath adapted theſe to the Nature of the things for which they are uſed; yet that they ſhould ſignify theſe ſpiritual things, and be uſed for that end, doth not flow from their Nature, but his free Deſignation: And if it be enquired, Where is this Word of Inſtitution recorded in the Goſpel? It is readily anſwered, It is contained in the Practice of our Saviour in the firſt Sacrament of the Supper, which he Celebrated with his Diſciples; In which he not only Celebrated it with them, but therein alſo gave them a Pattern of what he would have them to do after his Departure: He therefore commanded them, Do this thing in Remembrance of me; i. e. Be ſure to imitate me, and do as I have done; which comprehends not only the matter, but alſo the manner. When therefore the Apoſtle would rectify the Diſorders gotten into the Church of …rinth about this Ordinance, he reduceth it to the manner of Chriſt's firſt Celebrating it, 1 Cor. 11 2…, &c.
(2.) IN particular he reduceth it to thoſe two heads, of giving and receiving: Under which there are divers things to be conſidered. And we may take an account of them apart, firſt in reſpect of the Give…, and then of the Receiver.
[1.] IN regard of the Giver; theſe things are to be conſidered,
1. WHO it is that is to Give them. And that will appear if we conſider what is ſignified in it, viz. The free gift of Chriſt, in which he beſtows himſelf on his People: he firſt gave himſelf for them, to be a Sacrifice of Atonement; and then he giveth himſelf to them. It was he himſelf who gave the Elements in the firſt Sacrament, thereby intimating that they are to be given in his Name, and conſequently by ſuch only as he hath appointed to repreſent him in the Goſpel Diſpenſation: And theſe can be no other but ſuch as are, according, to his Inſtitution to adminiſter his Ordinances: Theſe are his Ambaſſadors; and being Authorized by him, what they do according to their Commiſſion, is as if he himſelf did it: They are therefore to do every thing in his Name, i.e. by his Authority; and for any other but ſuch to undertake this, is a Uſurpation, a going before they are ſent; and there are none but ſuch as he ſends, who have the Promiſe of his Preſence and Bleſſing, Matth …8.19, 20.
2. WHAT is to be done in the Manner of giving them, which is to be gathered from what Chriſt did on this Account.
AND here we may Conſider,
(1.) THAT …e took and adminiſtred theſe two Elements diſtinctly. Firſt the Bread, and then the Wine; in which we are to imitate him: And therefore the mixing them together, and giving them at once, is beſides the Inſtitution; much more then, the giving one, and altogether with holding the other: In each of theſe he is repreſented; and it is the ſame Chriſt that is exhibited under both; and ſo each afford us matter of Contemplation.
(2.) THE ſeveral Actions which are obſervable in this manner of the Adminiſtration.
AND here Conſider,
1. SOMETHING Preparatory to the giving of them. Theſe being to be Sacramental Signs in the Uſe of them, there was ſomething to be done, to render them ſo: for all Bread, or all Wine are not ſo; but only that which is made Uſe of in the Adminiſtration of this Ordinance. And here we are to conſider the Taking of them, and the Bleſſing of them; by both of which conjunctly, they were ſet apart from common, and conſecrated to ſacred Uſe; and by this they are prepared for ſuch a Service; not the Taking it alone, nor Praying ever it alone, but both together, do thus ſanctify it for the preſent purpoſe: And in both of theſe, there is ſomething ſignificant to be conſidered;
(1.) BY the Taking of it; it is implied, That Chriſt is a free Gift: that God the Father gave him for us, and provided him to be our Saviour; and that Chriſt himſelf gave himſelf for us, and Offers himſelf to us; that he is the Author of all the Good & Benefit that we receive by him: and particularly that he is the Author of this Ordinance, and gives all the Force and Efficacy to it; and that having been provided for us, he is the gift of free Grace to us: We therefore read, Joh. 3.16. For God ſo loved the world, that he gave his only begotten Son: that whoſoever believeth in him, ſhould not periſh, but have everlaſting life. Gal. 2.20 The Son of God, who loved me, and gave himſelf for me.
(2.) BY the Bleſſing of it, is ſignified, That all the Good that we receive by it, depends upon his Bleſſing; and therefore we are to wait upon him for it, if we would receive any ſaving Good by it. There are two words uſed to expreſs this thing; one ſignifies to Bleſs▪ and the other to give Thanks, in both of which the ſame thing is intended: And the word giving Thanks is uſed Synechdochically, for any ſort of Prayer; and both do here ſummarily comprehended the Conſecration of the Elements, by giving God Thanks for this unſpeakable Gift of Chriſt, and asking his gracious Preſence with, and Bleſſing upon the Elements for the ſpecial End which they are appointed to be uſed. And this is an Authoritative Bleſſing on them, being done by Chriſt, or in his Name; and conſequently they are thus ſet apart for this Uſe. And here we are to take notice that Chriſt is mentioned to take theſe two ſeverally and ſucceſſively, and to Bleſs them. And here it hath been a matter of Diſpute, whether Chriſt Bleſſed theſe two distinctly or conjunctly, and conſequently whether there be a ſeveral Prayer to be made over each of them; or whether there is to be but One for them both; and the Practice is accordingly diverſe among Chriſtians. And altho' we cannot ſay, that the Eſſence of the Ordinance is deſtroyed by ſuch as do it only once▪ yet it ſeems more agreable to the Practice of Chriſt, whom we ought to follow, to do it at the Conſecration of each Element; for the Apoſtle tells us, that he did after the ſome manner with the Cup, that …e had with the Bread, 1 Cor. 11.25. And we are particularly told in Mark 1….…. And …e t…rk the c…p, and … …e had given thanks, …e gave it to them and they all drank of it. And tho' the word there uſed is …, and therefore ſome refer it to the ſame time, when he Me…ed the Bread, yet if we put both together, i… ſeems moſt agreable that it was done ſeverally, eſpecially conſidering, that both Bread and C…n, were taken from the Table when the Pa…ver was Celebrated, and that was after he had diſpenſed the former.
2. THE … done in the Adminiſtration it ſelf, …f the …lements that conſ…ted
AND here,
(1.) CONCERNING the Bread; it is expreſt, that …e … it: And this … is …ential, that the whole Ordinance is denominated from it, the brea…ing of …read. This Action is to be underſtand properly: nor doth … Immo…ion … on … of it, which …our … Adverſaries uſe to excuſe their Superſtitio…s giving of Wa…ers whole▪ which is directly contrary to the Example of Chriſt. And it is very evident, that the Breaking of Bread, and the Diſtribution of it, were two Actions; and to be diſtinctly conſidered: Nor did he only break the Bread, ſo to prepare it to be diſtributed among the Communicants, for that might have been done in the other way; but it had a myſtical Intention in it: And as the Bread ſet forth whole, intimates that it is one and the ſame Chriſt, that we are all to partake in, (Acts 8.13.) ſo the breaking of it, had a peculiar reference to the Paſſion of Chriſt, and repreſented the bitter Suffering, that he underwent to render him an Object … for our Faith to feed upon. And we are to look on the breaking of the Bread with ſuch Contemplation as may affect us with all that he Suffered to procure theſe Benefits for us, which we partake in. And it is well adapted to this, being a lively Problem of his Sufferings: Hence it is ſaid of him, Iſa …3 … He was bruiſed for our in…quities. And whatſoever is pleaded, that it is not eſſential to the Ordinance, being neither the Matter nor the Form; yet it is neceſſary as belonging to the Integrity of the Ordinance, and in that regard eſſential to it, as it belongs to the Inſtitution, about which the ſignificant Circumſtances come under the Precept, without which we cannot do as Chriſt did. And by the Omiſſion of this, one main thing in which this Ordinance is concerned, is left out; by which not only are we to affect our ſelves with his Love in ſo Dying for us, but are directed in the way wherein he was rendred a ſuitable Object for us to Live upon. And we are given to underſtand that the myſtical breaking the Bread, was obſerved in the Church at the Adminiſtration of this Ordinance, for more than a thouſand Years; and it is certain, that the Omiſſion of it, came in by the Uſurpation of the Church of Rome.
IT is here enquired, Whether in Adminiſtring the Cup, there is any thing which anſwers the breaking of the Bread. viz. The pouring … of the Wine? That it is to be done, in order to the Diſtribution of it, is beyond queſtion; but whether it be a Sacramental Action is deliberated, or whether it carries the force of a Sign; and that becauſe the Evangeliſts do not acquaint us with ſuch an Action: But I think we have no reaſon to exempt it from the general Expreſſion, 1 Cor. 11.25 In like manner; which refers to the M…de of Adminiſtration, and hath a C…imilitude to the breaking of the Bread, and …th as well reſemble the ſheding of his …, as the other doth the ſuffering of his Body: It is therefore as proper for our Contemplation in this Action as the other; and our … doing, is Profitable, and cannot render us guilty of Superſtition.
AND doubtleſs it is our Duty, in our Participation at this Ordinance, to endeavour to take our Hearts, in the Participation of the Signs, to the higheſt ſtrain of Love and Adminiſtration at the good Will of Chriſt appearing in giving himſelf for us.