Part 31
Again, the administring the Lord’s supper privately, as the Papists and others do, to sick people, seems to be contrary to the design of its being a church-ordinance; and when, to give countenance to this practice, it is styled, as by the former of these, a viaticum, or means to convey the soul, if it should soon after depart out of the body, to heaven, they are much more remote from our Saviour’s design in instituting this ordinance; neither do they rightly understand the sense of the scripture, from whence they infer the necessity thereof, _except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you_, John vi. 53. when they apply it to this purpose.
There is another thing that must not be wholly passed over, viz. the various gestures used in receiving the Lord’s supper. The Papists not only receive it kneeling; but, they allege, that they ought to do so, as being obliged to adore the body and blood of Christ, which, as they absurdly suppose, is really present, inasmuch as the bread is transubstantiated, or turned into it. And the Lutherans, with equal absurdity assert, that the body of Christ, is really, though invisibly, present in the bread; which is what they call consubstantiation. Some other Protestants, indeed, plead for the receiving it kneeling, as supposing Christ to be spiritually, though not corporally, present therein; and therefore they do not worship the bread and wine, but our Saviour; which, they suppose, they ought to do with this becoming reverence.
What I would take leave to say, in answer to this, is, that we humbly hope and trust, that Christ, according to his promise, is present with his people in all his ordinances; yet, it is not supposed that we are obliged to engage in every one of them kneeling. But that which determines the faith and practice of all other reformed churches, who do not use this gesture in the Lord’s supper, is, because it is contrary to the example of our Saviour and his apostles, when it was first celebrated; which ought to be a rule to the churches in all succeeding ages.
If it be said, that this is a gesture most agreeable to prayer, or, at least, that sitting is not so. To this it may be replied, that it is not an ordinance principally or only designed for prayer; for, whatever prayers we put up to God therein, are short, ejaculatory, and mixed with other meditations, which may be performed with an awful reverence of the divine majesty, such as we ought to have in other acts of religious worship, though we do not use that gesture of kneeling. And besides, we think ourselves obliged to receive the Lord’s supper sitting, that being a table gesture in use among us, in like manner as that which our Saviour and his apostles used, was among the eastern nations.
As for the reformed Gallican churches, they receive it for the most part, standing; which, being a medium between both extremes, they suppose to be most eligible. But this not being a table-gesture, nor, in that respect, conformed to that which was used by our Saviour and his apostles, I cannot think it warrantable. Nevertheless, when the gesture of standing or sitting is made a significant sign as some do the former, of our being servants, ready to obey the will of Christ our great Lord and Master; or, as others explain it, as signifying our being travellers to the heavenly country; and the latter, _viz._ sitting, of our familiarity, or communion with Christ. These are rather the result of human invention, than founded on a divine institution, since we have not the least account in scripture, of these things being signified thereby. This leads us to consider,
VI. The thing signified in this ordinance, and in what respect Christ is said to be present therein, together with the benefits expected from him, as we are said to feed upon him by faith for our spiritual nourishment and growth in grace. I cannot but think that the general design hereof, is not much unlike to that which was ordained under the ceremonial law, in which, after the sacrifice was offered, part of it was reserved to be _eaten in the holy place_, Lev. vi. 16. which was a significant feast upon a sacrifice. In like manner, the Lord’s supper, which comes in the room of the passover, is ordained to be a feast on Christ’s sacrifice; so the apostle styles it, when he says, _Christ, our passover, is sacrificed for us: Therefore let us keep the feast_, &c. 1 Cor. v. 7, 8. The fiducial application of Christ, and the benefits of his death, is the principal thing to be considered in this gospel-festival. However, there are some cautions necessary to be observed with respect to the things signified therein, as what may be useful to us that our faith may be exercised in a right manner. Therefore let it be considered,
1. That though the Lord’s supper was instituted in commemoration of Christ’s love, expressed in his death, which was the last and most bitter part of his sufferings for our redemption. Yet he did not design hereby to exclude his other sufferings in life; nor, indeed, his whole course of obedience from his incarnation to his death; since it is very evident that the death of Christ is often considered in scripture, by a synecdoche, as denoting the whole course of obedience, both active and passive, which is the matter of our justification; and therefore is to be the object on which our faith is to be conversant in the Lord’s supper, as well as his sufferings in, or immediately before his death.
2. When Christ’s sufferings upon the cross are said to be signified by the bread and wine; we are not to conclude that these sufferings are to be so distinctly or separately considered, as that the bread broken, is designed to signify the pains that he endured upon the cross, when his body was as it were broken, its tendons, nerves, and fibres snapped asunder, and his joints dislocated, by being stretched thereon; and the wine poured forth, to signify the shedding his blood when his hands and feet were pierced with the nails, and his side with the spear, as some suppose; since all these things are to be made the subjects of our affectionate meditation in every part of this ordinance, while we are taken up with the contemplation of his last sufferings. And this seems to give countenance to the practice of many of the reformed churches, in consecrating and distributing the bread and wine together; though it is true, many think, on the other hand, that the elements are to be separately consecrated, as well as distributed, it being most agreeable to what is said concerning Christ’s blessing the bread, and giving it to his disciples, and afterwards taking the cup, and giving it to them, Matt. xxvi. 26, 27. However, if this be allowed of, it is not necessary for us to infer from hence, that each of these elements are designed to signify some distinct parts of Christ’s sufferings on the cross, but only that the ordinance is to be still continued, the whole including in it two external and visible signs to be used, each of which signify the means whereby he procured our redemption; and, indeed, when the wine is poured forth, and set apart for another part of this ordinance, we are not so much to enter on a new subject in our meditation, though the sign be different from that of the bread, as to proceed in thinking on, and improving the love of Christ, in his _humbling himself, and becoming obedient unto death, even the death of the cross_, Phil. ii. 8. and all this is signified by this sign, as well as the other, neither of which are adapted to this end, otherwise than by divine appointment.
3. We must take heed that we do not make more significant signs in the bread and wine than Christ has done; as some suppose, that almost every ingredient or action used in making them, is to be applied to signify some things that he has done or suffered for our redemption. It is a very great liberty that some take in expatiating on this subject, and applying it to this ordinance. We have a specimen hereof contained in an hymn, composed to be sung as a thanksgiving after the receiving the Lord’s supper[98]; in which the corn, as first living and growing, and afterwards cut down, and by threshing, separated from the husk, and then ground in the mill, and baked in the oven, are all made significant signs of the sufferings and torments which our Saviour endured. And the corn being united in one loaf, is made a sign of the union between Christ and his church. In like manner the grapes being gathered, pressed, and made into wine, is supposed to signify our spiritual joy, arising from Christ’s shedding his blood. And, as many grapes make one vine, so believers should be united by faith and love. What lengths is it possible for the wit and fancy of men to run, when they have a fruitful invention, and are disposed to make significant signs, and apply them to this ordinance without a divine warrant!
4. When we meditate on Christ’s sufferings, our faith is not to rest in, or principally be fixed on the grievousness of them, as Dr. Goodwin observes[99]; so that we should only endeavour hereby to have our hearts moved to a relenting, and compassion expressed towards him, and indignation against the Jews that crucified him, together with an admiring of his noble and heroical love herein; so that if persons can get their hearts thus affected, they judge and account this to be grace; whereas, it is no more than what the like tragical story of some great and noble personage (full of heroical virtues and ingenuity; yet inhumanly and ungratefully used) doth ordinarily work in ingenuous spirits, who read or hear of it; which, when it reacheth no higher, it is so far from being faith, that it is but a carnal and fleshly devotion; and Christ himself, at his suffering, found fault with, as not being spiritual, when he says, _Daughters of Jerusalem weep not for me, but for yourselves and for your children_, Luke xxiii. 28. that is, not so much for this, when you see me thus unworthily handled by those for whom I die, as for yourselves.
Moreover, he farther adds, that it was not the malice of the Jews, the falseness of Judas, the fearfulness of Pilate, the iniquity of the times he fell into, that wrought our Saviour’s death; God the Father had an higher design herein: And this our faith is constantly to be conversant about, considering it as the result of an eternal agreement between the Father and the Son, and of that covenant which he came into the world to fulfil; and his being made sin for us, to take away our sins by the atonement which he made hereby. And, besides this, we may add, that the highest and most affecting consideration in Christ’s sufferings, ought to contain in it the idea of his being a divine person, which is the only thing that argued them sufficient to answer the great ends designed thereby, as it rendered them of infinite value; and it was upon this account that his condescension expressed herein, might truly be said to be infinite. These things, I say, we are principally to rest in, when we meditate on Christ’s sufferings in this ordinance; though the other, which are exceedingly moving and affecting in their kind, are not to be passed over; since the Holy Ghost has, for this end, given a particular account thereof in the gospels, not barely as an historical relation of what was done to him, but as a convincing evidence of the greatness of his love to us.
Thus concerning Christ’s death, shewed forth or signified in this ordinance. We are farther, under this head, to consider how he is present, and they who engage in it aright feed on his body and blood by faith. We are not to suppose that Christ is present in a corporal way, so that we should be said to partake of his body in a literal sense; but he being a divine person, and consequently omnipresent; and having promised his presence with his church in all ages, and places, when met together in his name; in this respect he is present with them, in like manner as he is in other ordinances, to supply their wants, hear their prayers, and strengthen them against corruption and temptation, and remove their guilt by the application of his blood, which is presented as an object for their contemplation in a more peculiar manner in this ordinance.
As for our feeding on, or being nourished by the body and blood of Christ, these are metaphorical expressions, taken from, and adapted to the nature and quality of the bread and wine by which it is signified; but that which we are to understand hereby, is, our graces being farther strengthened and established, and we enabled to exercise them with greater vigour and delight; and this derived from Christ, and particularly founded on his death. And, when we are said to feed upon him, in order hereunto, it denotes the application of what he has done and suffered, to ourselves; and, in order hereunto, we are to bring our sins, with all the guilt that attends them, as it were, to the foot of the cross of Christ, confess and humble our souls for them before him, and by faith plead the virtue of his death, in order to our obtaining forgiveness, and, at the same time, renew our dedication to him, while hoping and praying for the blessings and privileges of the covenant of grace, which were purchased by him.
Moreover, there is another thing signified in this ordinance, as a farther end for which it was instituted, namely, in that we are to have communion with one another, and thereby express our mutual love, as members of Christ’s mystical body, who have the same end in view, and make use of the same means, _viz._ Christ crucified, as we attend on the same ordinance in which this is set forth, and having the same common necessities, infirmities and corruptions, and the same encouragements for our faith. Therefore we ought to sympathize with one another, and, by faith and prayer, be helpful to them, with whom we join in this ordinance, while we are representing our own case in common with theirs, before the Lord. This leads us to consider,
VII. What ought to be the qualifications of those who have a right to, and are obliged to partake of the Lord’s supper: These are expressed in general terms by the apostle, by _discerning the Lord’s body_, 1 Cor. xi. 29. Now this a person cannot do, who is ignorant of the design of his death; therefore there must be some degree of knowledge in those who are qualified for this ordinance. There must also be an afflictive sense of the weight and burden of the guilt of those sins which are daily committed by us, and an apprehension arising from thence, of our need of the merits of Christ, to take them away, and that his death is designed to answer this end. And, that this may be done for our real advantage, as we are said to feed on Christ by faith; it is supposed, that this grace is wrought in us, or, that we are effectually called out of a state of unregeneracy, to partake of gracious communion with Christ; whereby we may be said to be fitted to have fellowship with him in this ordinance, and so partake of it in a right manner, for our spiritual nourishment and growth in grace.
Footnote 97:
_This was done by the council at Constance, A. D. 1415, before which time there were, indeed, several disputes about the matter or form of the cup, in which the wine was contained; but it was never taken away from the common people till then._
Footnote 98:
_This hymn is inserted after Sternhold and Hopkin’s version of the Psalms._
Footnote 99:
_See Dr. Goodwin’s Christ set forth, § 2. Chap. ii._
Quest. CLXXI.
QUEST. CLXXI. _How are they that receive the sacrament of the Lord’s supper, to prepare themselves before they come unto it?_
ANSW. They that receive the sacrament of the Lord’s supper, are, before they come, to prepare themselves thereunto, by examining themselves, of their being in Christ, of their sins, and wants, of the truth and measure of their knowledge, faith, repentance, love to God and the brethren, charity to all men, forgiving those that have done them wrong, of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.
The Lord’s supper being a sacred and solemn ordinance, it ought not to be engaged in without due preparation before-hand, in those who partake of it. The duties mentioned in this answer, which are preparatory for it, are self-examination, the renewing the exercise of those graces which are necessary to our partaking of it aright, serious meditation on the work we are going about, and fervent prayer for the presence and blessing of God therein.
I. Concerning the duty of self-examination; in order hereunto, we must retire from the hurries and incumbrances of the world, that our minds may be disengaged from them, and not filled with distracting thoughts, which will be an hindrance to us in our enquiries into the state of our souls. We must also resolve to deal impartially with ourselves, and consider what really makes against us, as matter of sorrow, shame, and humiliation, as well as those things that are encouraging, and occasions of thanksgiving to God. We must also endeavour to be acquainted with the word of God, to which our actions and behaviour are to be applied; whereby we are to determine the goodness or badness of our state in general, or the frame of spirit in which we are, in particular.
Now there are several things, concerning which we are to examine ourselves before we come to the Lord’s supper.
1. Whether we are in Christ or no? since persons must be first in him before they can have spiritual communion with him. There are some things, which, if we find in ourselves, would give us ground to determine that we are not in Christ; particularly,
That man is not in Christ who is an utter stranger to his person, natures, offices, and the design of his coming into the world; together with the spiritual benefits purchased by his death. Neither is he in Christ, who never saw his need of him, or that there is no hope of salvation without him. Again, he is not in Christ, who obstinately refuses to submit to his government, lives in a wilful contempt of his laws, resolutely persists in the commission of known sins, or in the total neglect of known duties. Again, he is not in Christ, who is ashamed of his doctrine, his gospel, his cross, which a true believer counts his glory; as the apostle says, _God forbid that I should glory, save in the cross of Jesus Christ_, Gal. vi. 14. He must also be reckoned out of Christ, who is stupid and presumptuous; and, though, probably, he may hope to be saved by him, yet desires not to have communion with him, but expects to be made partaker of his benefits without faith; or if he pretends to have faith, it is only an assent to some truths, without being accompanied with repentance, and other graces which are inseparably connected with that faith which is saving.
But, on the other hand, we may know that we are in Christ, if we can truly say,
(1.) That we have received a new nature from him, from whence proceed renewed actions, which discover themselves in the whole course of our lives; _If any man be in Christ, he is a new creature: Old things are passed away, behold, all things are become new_, 2 Cor. v. 17.
(2.) We must enquire, whether we endeavour constantly to adhere to his revealed will, not barely as the result of some sudden conviction; but as making it the main business of life, to approve ourselves to him in well doing, as our Saviour says, _If ye continue in my word, then ye are my disciples indeed_, John viii. 31.
(3.) Converse with Christ in ordinance, is another evidence of our being in him: For, as a man is said to be known by the company he keeps, or delights to be in; so a true Christian is known, as the apostle says, by his _having fellowship with the Father, and with his son Jesus Christ_, 1 John i. 3.
(4.) We must enquire, whether we have a great concern for the glory and interest in our own souls, and an earnest desire that his name may be known and magnified in the world; and this accompanied with our using the utmost endeavours in our various stations and capacities in order thereunto?
2. The next thing that we are to examine ourselves about, before we come to the Lord’s supper, is, what sense we have of sin? whether we are truly humbled for, and desirous to be delivered from it? It is not sufficient for us to take a general view of ourselves as sinners, in common with the rest of mankind, without being duly affected with it; but we must consider the various aggravations of sin, with a particular application thereof to ourselves; and how much we have exceeded many others therein, either before or since we were called by the grace of God, by which means we may take occasion to say, as the apostle does concerning himself, that we are _the chief of sinners_, 1 Tim. i. 15. and a sense of the guilt hereof, when duly considered, will give us occasion to lie very low at the foot of God. We are also to take notice of our natural propensity and inclination to sin, and the various ways by which this has discovered itself in our actions; and accordingly we are to enquire,
(1.) Whether we have sinned knowingly, wilfully, presumptuously, and obstinately? or, whether we have been surprised into it, or ensnared by some sudden unforeseen temptation, and committed it without the full bent of our wills? whether we have striven against it, or given way to it, and suffered ourselves to be prevailed upon without making resistance?
(2.) We must enquire, whether we have continued in sin, or unfeignedly repented of it? whether sin sits light or heavy on our consciences? or, if our consciences are burdened with it, whether we seek relief against it in that way which Christ has prescribed in the gospel?
(3.) We must enquire, whether there are not some sins that more frequently and easily beset us? what they are, and whether we are daily watchful against them, and use our utmost endeavours to avoid them?
(4.) We must also enquire, whether we have not frequently relapsed into the same sin which we have resolved against at various times, and, in particular, at the Lord’s table, and hereby broke our engagements; and if so, whether we did not rely too much on our own strength, when we made those resolutions against sin?
(5.) We are to enquire, whether sin gets ground upon us, whereby grace is weakened? or, whether, though we commit it, we find its strength abated, and we enabled, in some measure, to mortify it, though we do not wholly abstain from it? as the apostle says, _That which I do, I allow not; but what I hate, that do I_, Rom. vii. 15.
(6.) We are also to enquire, whether our sins have not carried in them a great neglect of Christ, his blood, his grace, his benefits, as not thinking of them, admiring or prizing them above all things, nor laying hold on them by faith, and so not making a right use of his dying love, which is signified in the Lord’s supper.