The Lord's Supper
OPEN
I. These words are altogether metaphorical and figurative. And to OPEN them, I shall inquire,
What is meant by the Flesh and Blood of Christ.
What is meant by a Christian's Eating and Drinking this flesh and this blood.
For neither of these expressions must be taken according to its proper and literal signification.
As to the first: by the Flesh and Blood of Christ, we must not only understand his natural body, consisting of true flesh and blood: but the phrase includes whole Christ, as the Mediator of believers; especially in the course of his humiliation, to which he was subject by reason of that flesh and blood of ours which he took unto him; that so he might, in all things, be like unto us, sin only excepted. So that Christ, as our Surety and Mediator, is this Flesh and Blood, which he here speaks of.
And, that it is to be taken in this latitude, will appear from explaining the second phrase, What it is, to Eat this flesh, and Drink this blood.
And, here,
First. It is impiously gross to conceive, as the Papists do, that the words are to be expounded, of a carnally real eating of the natural body, and a proper real drinking of the blood of Christ, in their Eucharist; which, besides all the gross contradictions and huge impossibilities that they are forced to swallow down with it, is a creed fitter for cannibals, than for Christians.
Secondly. Therefore there is a real eating of the flesh of Christ, and a real drinking of his blood, by faith. And of this, we must understand this place. Thus our Savior expounds himself, verse 35 of this chapter: I am the bread of life: he, that comes to me, shall never hunger; and he, that believes on me, shall never thirst. As hunger is satisfied by eating, and thirst allayed by drinking; so here, it is coming unto Christ, this Bread of Life, that satisfies a Christian's hunger; and believing on Christ, the Fountain of Living Waters, that allays his thirst. This eating, therefore, the flesh of Christ, and drinking his blood, being by Christ himself made one and the same with our coming unto him, and that being one and the same with our believing on him, it can be nothing else but an Act of Faith terminated upon Christ.
This body and blood of Christ, which we must thus eat and drink, that is which we must believe in, is not to be confined only to the true natural body of Christ; but to be extended to whatever he did and suffered in his body, as our Mediator, for our redemption and salvation. So, then, his being made a curse for us; his being made under the Law, in the form of a servant, subjected to human infirmities and exposed to human miseries; his conflicting and wrestling with the wrath of God: his stripes and scourgings; his mockings and revilings; the obedience of his life, and his obedience unto death, even the shameful and accursed death of the cross; his bearing of our sins in his body on the tree; and his eluctating the whole load of wrath, that the justice and power of God could lay upon him, declared to the world by his triumphant resurrection: briefly, whatever in Christ tended to the satisfaction of divine justice and the salvation of our souls, that is this flesh and blood of Christ, which a believer's faith should feed upon.
It follows: He, that cateth my flesh and drinks my blood: that is he, that believes on me as Mediator, has eternal life.
This may be understood,
First. That grace, being an incorruptible immortal seed, he, that has this life of grace, has, in this sense, an eternal life; a life, that shall never fade, nor die.
Secondly. If this eternal life be taken for the life of glory, as indeed it seems most congruous, then a believer is said to have this life, both because he has the seeds and principles, the dawn and beginning of it here; and because God has assured to him the possession of it hereafter, by his immutable word of promise: which is as good security as actual possession, and gives him a right and title to that blessed and glorious inheritance; and, certainly, what we have a right unto, we may well call ours. Hence we may observe, that, Mark 16:16 it is said, He, that believes … shall be saved; there is assurance of salvation for the future: but John 3:18. He, that believes not, is condemned already. Unbelievers are no more actually condemned, than believers are actually saved; but, only, what God threatens or promises, it is all one, whether he says it is done or it shall be done: for damnation is as certain to the one, and salvation to the other, as if they were already in their final state.
It follows: And I will raise him up at the last day. Now here the whole cry of the Schoolmen, taking advantage from some expressions that dropped unwarily from some of the Fathers, do from this place assert, that there is left a seminal virtue from the partaking of the Eucharist, or Lord's Supper, (for concerning that only most of them interpret these words of our Savior) which has a power to quicken, and raise the dead body at the Last Day. But this is so wild and absurd a conceit, as needs no confuting: especially, since the words are not to be understood primarily and principally of the Sacrament; but of faith in the merits of Christ, wrought out for us in his body, and by the shedding of his blood. Therefore, I will raise him up at the Last Day, only declares to us Christ's promise and engagement, that he will be the author and efficient cause of our resurrection. And, though all men shall rise again, as well unbelievers as believers; yet Christ raises them in a different manner: those, who are unbelievers, he raises by his power, as he is the Lord of All Things, both in Heaven and earth; and, as their Judge, he sends for these malefactors out of the prisons of their graves, to appear before his tribunal: but he raises believers, as their Head; and, as they are parts of his mystical body, unto a glorious and blessed immortality. So that, though Christ's miraculous resurrection, was within three days after his death, yet his mystical resurrection shall not be until the end of the world: for, when all the saints of all ages of the world shall together rise out of their graves, then rises Christ's mystical body.
It follows, verse 55, For my flesh is meat indeed, and my blood is drink indeed. What is meant by the Flesh and Blood of Christ, you have already heard: and here, by Meat and Drink, is meant whatever the faith of a Christian pitches upon in the sufferings of Christ, which he underwent by reason of his Flesh and Blood: whatever in Christ may feed and nourish his soul, that is here called Meat and Drink.
"But why is this particle indeed added? My flesh is meat INDEED, etc." I answer: We must not be so gross as the Transubstantiatists are, to conceive that indeed is the same with carnally and properly: My flesh is meat indeed; that is, say they, it is properly meat, and so to be eaten, even in a corporeal manner in the Sacrament. For the text only calls it, Βρωσις αληθως, and ποσις αληθως, not ουσιοδως or κυριως. It is meat and drink indeed; but it is not meat and drink essentially or properly. This indeed must be taken spiritually. It is meat indeed, and drink indeed; but still spiritual: neither the less truly so, for being spiritually so; for all tropical and transferent speeches, though they take away from the propriety, yet they do not take from the truth and reality of the expression.
Therefore, not to insist longer on the exposition, take a full view of the sense of the words, in this short paraphrase, wherein I will lay aside all that was figurative in them.
"Whoever believes on me as Mediator, God-Man; bearing the whole weight of God's displeasure, and the whole burden of the sins of the world in my body; pouring out my blood for their remission, and by my death satisfying the justice of God; he has an eternal life of grace, and the seed-plot of an eternal life of glory, faith giving the believer a present prospect of it, and, by the gracious promise of God, a firm right and title to it. And such an one, being mystically united unto me and incorporated in me, I will certainly raise again, at the Last Day, to eternal bliss and joy: for the sufferings which I underwent by reason of that flesh and blood which I took upon me, are the food and nourishment of the soul; inasmuch as they are the right objects for a saving and justifying faith to pitch upon, and to terminate in."
This I take to be the genuine meaning of those metaphorical expressions.
The sum of all which, you may take contracted into this one Proposition: That CHRIST, REPRESENTED IN HIS MERITORIOUS OBEDIENCE AND SUFFERINGS, IS THE RIGHT AND PROPER OBJECT OF A SAVING AND JUSTIFYING FAITH.
ACTING FAITH UPON HIM, AS EXHIBITED IN HIS BODY AND BLOOD IN THAT GREAT GOSPEL-ORDINANCE OF HIS SUPPER
II. And, in handling it, I shall not speak of our acting faith on Christ in general; but, according to my present design, shall confine myself to the ACTING FAITH UPON HIM, AS EXHIBITED IN HIS BODY AND BLOOD IN THAT GREAT GOSPEL-ORDINANCE OF HIS SUPPER; which is, in a very special manner, meat indeed and drink indeed; the food and nourishment of a believing soul.
And here we must premise, that all the use and benefit of a Sacrament is comprehended in these two things:
In its being a Representation, as a Sign.
In its being an Obsignation, as a Seal.
Now it is only faith, as fixed on Christ the Mediator, that makes this ordinance beneficial to us, either as to its signifying or as to its sealing office. To dream of any spiritual advantage that accrues to the soul merely from the opus operatum, "the work done," though faith signifies nothing, though faith seals nothing, is so far from truth, though eagerly defended by the Romanists, that the Apostle plainly tells us, such do but eat and drink damnation to themselves, who discern not the Lord's body.
i. It is FAITH, AS REPRESENTING THE SUFFERINGS OF CHRIST, THAT GIVES THIS SACRAMENT ITS SANCTIFYING USE AND OFFICE.
One grand end why Christ instituted this ordinance was, that it might be Signum Rememoratioum, "a Remembrancing Sign:" Luke 22:19. This do in remembrance of me. So, 1 Corinthians 11:26. For as often as you eat this bread, and drink this cup, you do show forth the Lord's death until he come. But without faith, the administration of the Sacrament is no better than a dumb show, without any signification at all. It is faith, that, in this ordinance, acts over the whole tragedy of Christ's sufferings; and carries the soul through them all, in as lively representations, as if Christ were but now undergoing them.
We are, I know, ready to wish that we had lived in the time of Christ's abode here on earth; that we had been conversant with him, as his disciples were, to have seen both his miraculous actions, and his no less miraculous passion. Why, truly, the disciples' sight of these things has no advantage at all above our faith. If we can but exercise faith in this great ordinance, these things will be really present to us. There we shall see Christ crucified before our eyes; yes, and crucified as truly and really to our faith, as ever he was to the sense of others. Our faith can carry us into the garden, and make us watch with him in his agony, and observe every drop of blood that the sense of his Father's wrath strained through him. Faith can carry us to the judgment-hall, to hear his whole trial and arraignment. Faith can lead us through the whole multitude and crowd of people to his cross; and, in this ordinance, we may see his body broken and his blood poured out, and hear him crying It is finished, the work of redemption is completed, and see him at last give up the Spirit. And all this the faith of a Christian does as lively represent, as if it were but now doing; and thereby it makes the Sacrament a sign, and gives it its significancy.
Briefly, then, to enforce this. Whenever we come to partake of this great and solemn ordinance, let us be sure to set faith on work, to represent unto us the whole sufferings of Jesus Christ. A strong faith can recall things that are long passed, and make them exist again: so that time devours nothing, but to an ignorant person or an unbeliever. And, truly, unless faith do thus recall the sufferings of Christ, not to our memories only, but to our hearts and affections, they will all appear to us but as a story of somewhat done long ago; and as an outworne, antiquitated thing. Consider: were there a sight to be represented, at which Heaven, and earth, and Hell itself, should stand amazed; wherein God himself should suffer, not only in the form of a servant, but under the form of a malefactor; and the everlasting happiness of all mankind, from the creation of the world to the final dissolution of it, should be transacted; in which we might see the venom and poisonous malignity of the sins of the whole world wrung out into one bitter cup, and this cup put into the hands of the Son of God to drink off the very dregs of it; in which we might see the gates of Hell broken to pieces, devils conquered, and all the powers of their dark kingdom triumphed over: I say were there such a sight as this, so dreadful and yet so glorious, to be represented to us, would we not all desire to be spectators of it? Why, all this is frequently represented to us in the Sacrament. There, we may see the Son of God slain, the blood of God poured out: we may see him, that takes away our transgressions, numbered himself among transgressors: we may see him hanging upon the soreness of his hands and feet; all our iniquities meeting upon him, and the eternity of divine vengeance and punishments contracted, in their full extremity, into a short space: we may see the wrath of God pacified, the justice of God satisfied, mankind redeemed, Hell subdued, and devils cast into everlasting chains. All this is clearly to be seen in this ordinance, if we bring but faith to discern it; without which, indeed, all this will be no more to us, than a magnificent and exquisite scene is to a blind man. Indeed, the Apostle speaks of some, who did, in an ill sense, crucify to themselves the Son of God afresh: Hebrews 6:6. But, certainly, in a good sense, the faith of every believer ought to crucify to himself the Son of God afresh; and so lively to represent to himself the whole course of his sufferings, that the spectators themselves could not have been better informed of them, nor more affected with them, by their senses, than he by his faith.
But, that in this we may not be deceived by the workings of a quick and lively fancy, and mistake them for the workings of a quick and lively faith, let us observe, that, when faith gives the soul a view of the sufferings of Christ, it will stir up due and proportionable Affections.
1. It will excite a holy and sincere Mourning.
Can you see the body of Christ broken, and his blood poured out, and not have your hearts broken and bleeding within you? All nature itself felt violent convulsions, when the God of Nature suffered: Heaven put on its blacks in that miraculous eclipse: the affections of the earth were rent with an earthquake; the silent chambers of the grave disturbed, and forced to resign their inhabitants, as if the whole frame of the world suffered with the Maker of it. And shall not we be affected, whose sins caused this sad tragedy, and whose interest was so deeply concerned in it? We ourselves had a share in crucifying the Lord of Glory: and, what Peter said to the Jews, Acts 2:23. You have taken, and by wicked hands have crucified and slain him; may be truly said of us: we have crucified and slain the Lord of Life and Glory. And should not this prick us to the very hearts, as it did them? What! that we should nail him to his cross; and throw that load of sin and sorrow upon him, which made him cry out, My God, my God, why have you forsaken me? How should this cause us to melt in a holy and kind mourning, and to fulfill the prediction of the Prophet, Zechariah 12:10. They shall look upon me, whom they have pierced; and they shall mourn for him, as one that mourns for his only son; and shall be in bitterness … as one that is in bitterness for his first-born! And where can we look upon a broken and a pierced Savior more lively, than in that Holy Sacrament, which he has instituted to be a remembrance of his death and sufferings.
2. If faith, and not memory, not fancy only, represents to you the sufferings of Christ in this ordinance, it will stir up in you, as a holy mourning and sorrow for your sins, so a holy Anger and Indignation against them.
Look upon your Savior with sorrow; and upon your sins with hatred, as those, that were his bloody murderers, and squeezed so much gall and wormwood into the bitter cup of his passion. And shall I find pleasure in that, in which Christ found so much anguish and horror? Shall I entertain, and lodge in my bosom, the bloody murderers of my God and Savior? Shall I delight and sport myself with those sins, which caused unknown dolors to him; and must be, if not expiated by his blood, eternally repaid and revenged in my own?
3. Faith, representing the sufferings of Christ in this sacrament, will stir up a holy Fear, and reverential Awe of God.
When faith shows us, that the united force of all that wrath, which yet would have been insufferable though parceled out among us to whom it was due, met all at once upon him, who was not only innocent but the Son of God himself, it will make the believing soul fear and tremble under the apprehensions of this strict and severe justice of God. How can he but think with himself, "Alas! what a just God have I to deal with! a God, who, rather than sin shall go unpunished, will so dreadfully punish the very imputation of it, even in his Own Son. And what if Christ had not stood in my stead, and undergone my punishment for me? should not all his wrath have fallen upon me? should not I have been swallowed up in eternal torments, and have lain under the vindictive justice of God forever?" How can our souls but be surprised with fear and trembling at such reflections as these, which faith ought to suggest to them at their attendance upon this holy ordinance?
4. If faith represent the sufferings of Christ to us, it will mightily enkindle and inflame our Love unto him.
How can the believing soul, when he is receiving the bread and wine, think that now he is taking that Christ, whose love was so great as to undergo no less than infinite wrath to satisfy the offended justice of God, and not dissolve into proportionable love towards Christ again? To think, that Christ should lay by his robes of glory, wrap his deity in dust and ashes, hide and eclipse himself in our flesh, and all this abasement only to put himself into a farther capacity of suffering for us; that he should be crucified for those, who crucified him; that he should die for love of those, who killed him, and suffer for those, whom he still suffers from; if we have any the least spark of gratitude and ingenuity, it must needs constrain us, not only to admire the infinite riches of the love of Christ towards us, but to return reciprocal love unto him.
These Four Affections, Faith will excite in us when we partake of this ordinance, as it is a Sign and a Representation to us of the Sufferings of Christ. For, without these, merely to recall to our minds those great transactions may be but the act of memory, or the representation of fancy; no work of faith.
And thus I have endeavored to show you, what is the object, which our faith ought to apprehend and pitch upon in this Holy Institution. For, as faith is, in every ordinance, the great purveyor and steward of the soul, that lays in provision for the soul to feed upon; so especially in this. It is faith alone, that can find out anything in material elements, that may be suited and accommodated to an immaterial soul. For there is a kind of holy chemistry in this grace, that can extract spirit out of visible and sensible objects. What is there in the bread, and in the wine, that can nourish the soul? The body is, indeed, upheld by such earthly supports; but these are too gross feeding for our spiritual part. It is, indeed, said, that man did eat angels' food; Psalm 78:25 to set forth the excellency and delicacy of that provision of Manna, that God made for his unthankful people in the wilderness: yes, but a true believer has better and choicer food set before him on the Lord's Table, than the food of angels themselves. To a carnal eye, they appear but mere contemptible bread and wine; but yet our entertainment there is more refined, more spiritual. The bread and wine are but the dishes, in which this feast is served up; not the feast itself. Faith feeds the soul, not in the vulgar common way, but nourishes it in a mystical manner. It eats, not the bread, but the breaking of it: it drinks, not the wine, but the pouring of it forth. The elements may seem lean, poor, and beggarly in themselves; but, when a transubstantiating faith shall turn the bread into the body of Christ, and the wine into his blood, it will make a believing soul cry out, with the Jews in this chapter, Lord, evermore give us this bread; and, with the woman of Samaria, chapter 4. Sir, give me of this water. It is a Christian's faith, that makes it bread incarnate. And, as Christ, by a miracle of power, turned water into wine, so here the faith of the receiver turns wine into blood. And, thus, by eating the flesh and drinking the blood of Christ, they are incorporated into him, and made one with him, members of his mystical body; and shall be certainly raised by him to an incorruptible and glorious life.
ii. We have thus considered the Sacrament of the Lord's Supper, as it is a Sign. I shall now proceed to consider it as a SEAL: and, under this respect also, it is only FAITH IN THE SUFFERINGS OF CHRIST, THAT CAN MAKE IT ANY WAY USEFUL AND BENEFICIAL UNTO US. For, as the Sacrament represents nothing, so it seals nothing, without faith.
Now, here, I shall briefly inquire into these Four things:
Why the Sacrament is called a Seal.
What it seals unto, or to what it is affixed.
Whose Seal it is; whether God's, or Ours.
That Faith alone, in the Sufferings of Christ Jesus, makes its Sealing Office beneficial and advantageous to us.
1. Why the Sacrament is called a Seal.
A seal, you know, is added for the confirmation and ratifying of any compact, bargain, or covenant between party and party. The Sacrament, therefore, is called a seal, because it is annexed to that bargain and covenant, that God has made with man. For, herein, God is pleased to be so gracious to our infirmity, that he has not only passed his word, but has also confirmed his covenant by seals; that, by two immutable things, wherein it was not possible for God to lie, we might have abundant consolation. And therefore, the Circumcision of Abraham, which was then the Sacrament of Initiation, to which, in the Christian Church, Baptism succeeded, this circumcision is called, Romans 4:11. A seal of the righteousness of faith. And the cup, in this ordinance of the Lord's Supper, is said by the Apostle, 1 Corinthians 11:25 to be the new testament in the blood of Christ. Now what else can be understood by that synecdoche, that the Cup is the New Testament, but only that it is a Seal set to the New Testament; the Last Will of our Lord Jesus Christ, and that covenant which he has ratified with us in his blood? Thus, therefore, it is called a seal, because it is a confirmation of the covenant, made between God and man; even as a seal is a confirmation of any agreement, made between man and man.
2. Therefore let us inquire what the Sacrament seals unto.
The Sacrament's sealing being nothing else but the confirmation of the truth of that to which it is set, we may conceive that the Sacrament seals to, that is it attests and confirms Two things, namely, Our Faith and God's Covenant.
(1) It seals to our Faith, Two ways:
[1] Directly and formally: in that we do, by receiving this holy ordinance, attest unto God the truth of our faith; that we do indeed believe on Christ Jesus exhibited in it.
And, therefore, as the Sacrament represents unto us the death of Christ, and what he suffered for our redemption and salvation, as it is a sign; so, is it a seal, it does witness and attest, that we do indeed lay hold on his death, and apply those sufferings by faith unto our own souls. Whensoever a true believer comes to partake of this ordinance, and sees the bread broken and the wine poured forth, signifying unto him the breaking of Christ's body and the shedding of his blood, he ought then to lift up his heart to God; and, in the silent devotions of his soul, to say, "Lord, I believe on your Son thus broken, and on his blood thus poured out for me: and, to attest and witness that I do indeed believe, behold, I now receive this your Holy Sacrament; and, by it, do set seal to the truth of my faith, accepting of my Blessed Savior, and sincerely devoting myself unto him."
[2] It seals to our faith consecutively, by way of effect and causality; as the receiving of it does mightily confirm and strengthen our faith.
For, there is no ordinance of God whatever, that is more accommodated to the increase of faith, than this: in that it does, as it were, set the death of Christ before our eyes. For, though faith be evacuated where there is clear and perfect vision, yet where the representation is such as does not fully discover the object, but only hint it unto us, as it is here in the Sacrament, faith takes a mighty advantage from the type and resemblance that sense perceives, to look into those more spiritual objects represented by these material signs, which to the eye of sense are altogether invisible. And, indeed, when we consider that God has not only engaged his word, that whoever believes shall be saved; but has also instituted this ordinance, as a witness between him and us, that he will certainly perform this gracious promise, if we perform the condition; we may well have strong faith, and strong consolation from that faith, since he has been pleased to assure our salvation to us, both by his word, and by this pledge of the truth and fidelity of his word. And, in this sense, our faith may be said to be sealed by the Sacrament, because it is thereby greatly confirmed and strengthened.
(2) But, then, as the Sacrament seals to our faith; so, it seals also to God's Covenant with us.
The brief tenor of this covenant you have expressly contained in those few words, Mark 16:16. He, that believes … shall be saved. And to this covenant the Sacrament is affixed as a seal.
And, in it, there be Two things, that admit of sealing:
The Tenor of the Covenant itself.
Our Propriety and Interest in the Mercy promised.
The Tenor of the Covenant consists in this: If I believe, I shall be saved. Our Interest and Propriety in the Covenant consists in this: But I do believe, and therefore I shall be saved.
Now each of these may be sealed unto the soul: and, accordingly, there is a twofold sealing:
An External Sealing, by the Sacrament.
An Internal Sealing, by the Spirit.
Of these, the External Sealing only respects the Sacrament. For, in this ordinance, God seals unto me, that, if I believe on the Lord Jesus, I shall be saved; and gives me a visible pledge of this promise, that, as sure as I eat of the sacramental bread and drink of the wine, so surely, upon my faith, I shall inherit eternal life. And this, indeed, is the most proper sealing use, which the Sacrament has.
But the Internal Sealing of the Spirit, in our own consciences, respects our peculiar right and interest in this covenant. For, though the Sacrament seals to me, that, if I believe, I shall be saved; yet it does not properly seal and attest to me, that I do believe, and therefore shall be saved. But this is the work of the Holy Spirit, the Spirit of Adoption, which seals us up unto the day of redemption; and works in the hearts of many believers a full assurance, that grace is already wrought in them, and that glory shall hereafter be bestowed upon them.
And thus you see what it is, that the Sacrament seals to. Principally and primarily, it seals to the truth of the conditional covenant, as a pledge of God's veracity: but, secondarily, it seals also to our faith, as it is a means instituted by God for the strengthening and increasing of it.
3. By what has been spoken, we may easily give a resolution to the Third Question, Whose Seal it is; whether God's or Ours: for it is both.
(1) It is God's seal only, in respect of its institution. For he has appointed this holy ordinance as a seal between him and us. And, indeed, this is so essential to the nature and being of a sacrament, that nothing can be such, but what has the stamp of divine institution to warrant it.
(2) It is God's seal, as it is affixed to his part of the covenant. For, in this sacrament, he seals to us, that, if we believe, we shall certainly be saved.
But, then,
(3) It is our seal, as we do, by receiving it, testify and declare the truth and reality of our faith; and that we do believe on the Lord Jesus Christ, as he is exhibited unto us in this sacrament.
4. These things, therefore, being thus clear, I shall come to the Fourth General Head propounded, which indeed I principally intended, namely, That it is Faith alone, in the Death and Sufferings of Jesus Christ, that makes the Seal of the Sacrament useful and beneficial to our souls.
(1) It is true, indeed, that, whether we believe or no, this ordinance will still seal the truth and stability of God's covenant, that, if we believe, we shall be saved.
Yet, if we do not believe, of what use or benefit will this be to us? Yes, it will rather be a fearful aggravation of our just condemnation: in that God has not only given his word for our salvation, but has so far condescended as to set his seal to it in this holy ordinance; and, yet, neither salvation promised, nor this promise sealed, can work upon us to act that faith, upon which Heaven and happiness are assured.
(2) The Sacrament, without faith in the partakers, will be still a seal.
Yes, but it will only seal them up to the day of destruction. For, as to a believing soul it seals his salvation, so to an unbelieving partaker it only seals his eternal damnation. This great ordinance is never empty nor insignificant: it has its signifying, it has its sealing office, to the unbelieving receiver, as well as to the believing. So that I may say, to all those who join themselves in this Communion, what Christ said to the Jews, "What come you hither for to see? or what come you hither to receive? A little bread and wine? Nay, I say unto you, more than bread and wine: for this is he, of whom it is prophesied, That, if you eat his flesh, and drink his blood, you shall have eternal life." If you be believers, here you may see, as in a type, the whole load of that wrath, which Christ underwent for your sins: if any of you be unbelievers, here you may see, as in a type, the whole load of that wrath, which you, in your own persons, must eternally undergo for your own sins. If you are believers, here you may receive a firm pledge and security for your salvation: if unbelievers, here you will receive your damnation too surely confirmed to your souls, under the hand and seal of God himself. It will be in vain to think to plead with God at the Last Day, like those who pleaded in vain, Luke 13:25, 26. Lord, Lord, open unto us … for we have eaten and drunk in your presence. True: but did not God even then seal unto you, that, unless you would believe and bring forth the fruits of a true faith in a holy life, you should as certainly perish, as you did then eat and drink? You had his seal, indeed: but it was only set to ratify your condemnation, so long as you should continue in your impenitence and infidelity. Had you performed the condition of the covenant, this seal had been set to the promise, and confirmed your pardon and justification; but, for want of it, you will at last with horror see it affixed to the writ and warrant for your execution. Now how sad and deplorable a thing is this, that, when this holy ordinance is so full of consolation and ravishing delights to the worthy partakers, sealing unto them the remission of their sins and their acceptance to eternal life, it should, for want of a true and saving faith, seal up any soul under wrath and condemnation!
This twofold sealing office, the Sacrament has towards all that partake of it: it will seal to them the certainty of eternal life and salvation, if they believe; or of eternal wrath and condemnation, if they remain impenitent and unbelieving.
Without faith, the Sacrament can seal nothing to you, that is beneficial and profitable. When God holds forth to you in this ordinance Christ Jesus; and, through him, pardon, peace, and reconciliation, justification, adoption, yes, even Heaven itself, and its everlasting glories; the believing partaker may boldly and sweetly say, that all these are his: for faith, indeed, is the conveyance of these things to the soul; and, therefore, wherever it is acted, it must needs make the Sacrament seal effectually. It is faith, that justifies: and therefore this sacrament, that seals unto you your justification, if you believe, seals effectually. It is faith, that makes you accepted in the beloved; for, without faith it is impossible to please God: and, therefore, this sacrament, which seals your acceptance upon your believing, seals effectually. It is faith, that saves you: and, therefore, this sacrament, that seals unto you your salvation, if you believe, seals effectually. For it seals to you, that that shall be done, if you believe, which your believing will certainly do.
But yet all this it does, by leading the soul to the consideration of, and recumbence upon, the sufferings of Jesus Christ, by which these benefits are procured. For it would be utterly in vain for faith to apprehend, or for the sacraments to seal to us, that, which was never purchased for us. And, therefore, the Apostle calls it, the Cup of the New Testament in Christ's blood, in the fore-cited place: that is it is the seal of the New Testament, or covenant, in the blood of Christ. This seal must be dipped in blood, before it can ratify or confirm any privilege and benefit unto us. These are all purchased with blood; and they all come flowing down to us, in a stream of blood.
Whensoever, then, you come to this great Seal-Office of the Gospel, be sure that you set faith on work: else, your frequent communication in this ordinance, to say nothing worse, will be but the fastening and annexing of many seals to a large grant and charter, which you have no title unto. What a sad and wretched mistake will it be, if, after you have had the covenant so often sealed and confirmed, all those seals should prove of no more use nor value, than if they were set to a blank! For the promise is no better than a blank, if the condition on your part be not performed. Will it not be sad and dreadful, when men, at the Last Day, arraigned by the justice of God, shall stand forth and plead, "Lord, here is the covenant, wherein you have promised me life and salvation: here are so many seals hanging at it, whereby you have confirmed that promise to me:" and then it shall be said, "True, here is the covenant, and here are the seals; but where is the performance of the condition?" What a gross mistake, what shame and confusion of face, will this be, to look no better after the condition of that bond, and the nature of those seals that were to convey to us no less than an eternal inheritance!
When, therefore, you have the elements, the bread and the wine, delivered into your hands, do but seriously think with yourselves, "Now God is delivering a broken, a bleeding Savior unto me. If I will by faith receive him, he testifies and seals by his bread and wine, that I shall certainly receive remission of my sins and everlasting life through him." Let us therefore say, "Lord Jesus, I now accept of you upon your own terms; on the very conditions, on which you are pleased to tender yourself unto me. I take a broken Christ, for my entire Savior; a Christ crowned with thorns, for my alone King. He shall be my Prophet, whom the blasphemous Jews buffeted, and derided, with a 'Prophesy, Who smote you?' As I reach forth my bodily hand, to receive the bread and the wine; so I reach forth the spiritual hand of my faith, to receive that Christ, whose body was thus broken, and whose blood was thus poured forth." Now, to those only, who thus by faith receive Christ Jesus, who thus eat his flesh and drink his blood, this sacrament does seal and confirm, that they shall have eternal life by him, and shall be raised up at the Last Day to that glory with which he is invested.
III. And now, my Brethren, I am sent to you, by my Lord and Master, Jesus Christ, who is both the Lord of the Feast and the Feast itself, to invite you to come, and to tell you that all things are ready. Behold, he himself expects you: and, after such cost that he has been at in furnishing a table for you, when he has provided his own flesh for your meat and his own blood for your drink; after so many kind and endearing invitations that he has made you; he cannot but take it as a high contempt of his love, and an injury done to the friendship which he offers, if you should yet delay, or refuse his entertainment. Yet, I fear, it will befall this, as it did the Wedding Supper, that too many will make light of it; and, either by slight excuses or downright denials, leave this table unfurnished of guests, which is so abundantly furnished with provision. Must I be sent back with a refusal? Or shall I have that joyful answer from you all, that you will come? I hope I shall not return ashamed: that you will not turn your backs upon your Savior, who has given himself for you, and now offers himself unto you; and that you will not damp the devotion of those, who present themselves to this Holy Institution, by the sad and discouraging consideration of the paucity of their number.
Suffer me a little to expostulate with you: and I beseech of you only these Two things:
The one is, to lay aside all prejudice, and to consider things nakedly and impartially: weighing them only according to the clear evidence of truth; and not by the deceitful balance, either of preconceived opinions, or former practices.
The other is, that, in a matter which you yourselves must needs acknowledge to be doubtful and disputable, you would think it possible you may be mistaken.
Let not contrary customs, nor the deep impressions of any other persuasion, bribe your judgments to give vote against the manifest dictates of truth and reason. For, otherwise, if we come to the disquisition of any opinion with prepossession and a stiff adherence to formerly received principles; though the proofs be clear and the arguments irrefragable, yet the affections will blindly mutiny and murmur against the convictions of reason, and think that still there might be somewhat more said in their own defense, though they know not what. Therefore, I beseech you, let not your affections lead your judgment, but your judgment them. Take the bias out of your minds. Consider things indifferently, as if you had never heard of them before; and be altogether unconcerned which side has the truth, but only concerned to follow the truth when it appears so to you. This is but an equal request; not only in this, but in all other debates concerning the truth of doctrine: for, where the mind is forestalled with an overweening conceit, that the notions which we have already taken up are infallibly true and certain, and that whatever can be said against them is but sophistry and delusion; this will render us wholly incapable of being convinced of our mistakes, and reduced from our errors. Prejudice is the jaundice of the soul, and colors everything by its own distemper. Or, as a man, that looks through a painted glass, sees every object of the same color that the glass is; so, when our understanding is once deeply tinctured with former notions, all that we look upon will receive a color from them: nor can we ever hope to see things as they are, until our judgment be cleansed from whatever our affection to such a way, or our admiration of such persons, or any other perverter of reason, have painted and dyed them with.
Let me, then, argue the case with you, and I shall do it plainly and freely: and, I hope, without any bitterness; or giving offence to any, who will not be offended with reason, that contradicts them.
May not most of the SCRUPLES, that have hitherto kept you off from communion with us in this Gospel-Ordinance of the Lord's Supper, be reduced to these Four Heads?
Some scruple their Fitness and Preparedness.
Others, the gesture of Kneeling in receiving.
Others, our Promiscuous Assemblies; and the admission of those to the Sacrament, who are ignorant, or scandalous, or both.
Others are afraid of giving offence unto or grieving their Weak Brethren, who are not satisfied in the lawfulness of communicating with us upon the accounts before mentioned.
I think I have faithfully collected the sum of all that any have to object, under these Four Heads. And, if there be anything which is not reducible to one of these, I should gladly learn it, and endeavor to give full satisfaction. Now, whether any of these be such excuses, as may sufficiently justify your rejecting the invitation I have made you to this Gospel and Spiritual Feast, I shall leave to your own consciences to judge, after we have particularly examined them.
i. To the first, who desires to be held excused; not because he judges the administration of the Sacrament in the way, wherein it is now dispensed, unlawful; but only because he LOOKS UPON HIMSELF AS UNPREPARED, AND THEREFORE IS AFRAID TO COME; I answer,
1. Have you not had time and opportunities enough to prepare yourself?
How often have you been warned and admonished, to fit and put on your Wedding-Garments, for that you were by the Great King of Heaven expected shortly to be at his Supper! And do you make conscience not to come because you are not prepared, and yet make no conscience to be prepared that you might come? But,
2. Judge you, which is the greater sin, either wholly to neglect a duty, or else to perform it with such preparations as you have, or can make, though they be not altogether such as they ought.
We ought to be prepared, to pray unto God and to hear his word: yet, certainly, if we neglect our due preparations, it will be our sin, it cannot be our excuse; and we ought to perform these duties, the best we may, in the respective seasons of them. We ought to be humbled for our want of preparation; but our want of preparation must not cheat God of his service. We are to labor with our hearts in the very entrance upon holy duties, if we have sinfully neglected it before, to bring them into some holy and spiritual frame, fit to maintain communion and fellowship with God. And know, for certain, that you do but double your crime, whoever you are, that neglect your duty, because you have neglected your preparation for your duty: for this, indeed, is nothing else, but that you dare not but sin, because you have sinned.
"But," some may say, "the Apostle terrifies me, in this matter of the Sacrament; by pronouncing that dreadful sentence, 1 Corinthians 11:29. He, that eats and drinks unworthily, eats and drinks damnation to himself. And, therefore, because I have sinned in neglecting due preparation, I dare no more approach unto those holy mysteries, than I dare eat burning coals, or swallow whole draughts of fire and brimstone."
It is true, the Apostle has pronounced that terrible doom upon unworthy receiving: but, is it not as true, that he, that prays unworthily, prays damnation to himself; and he, that hears unworthily, hears damnation to himself? If you are not worthy to receive the Sacrament, you are not worthy neither to pray, says Chrysost. ad Pop. Ant. From. 61. Now will you, or dare you, omit the duties of praying or hearing, upon a pretense that you are not sufficiently prepared to perform them? Certainly, if to receive unworthily, be damnation; then, not to receive at all, because you are unworthy, is double damnation, being double guilt: unless you can sin yourself out of debt to God's commands; and make that to be no duty, upon your offence, which was your duty before it.
And, then, as for preparation, though it be very fit and requisite, that, before so solemn an ordinance as this is, we should allot some time for a more serious scrutiny and search of our own hearts, and the stirring up of the graces of God within us: yet, I must profess, that I look upon that man, who has endeavored to serve God conscientiously in the ordinary duties of every day, to be sufficiently prepared for this holy and blessed ordinance, if he be suddenly called to partake of it; and called to it he is, whenever he has an opportunity of receiving. And, that a pious and inoffensive Christian life was looked upon as the best preparation to this holy ordinance, as this ordinance itself was looked upon to be the greatest obligation to such a life, appears by the histories of the Primitive Times; wherein we have account given us, that the Christians did every day, and at the farthest every Lord's Day, communicate in the Lord's Supper: yes, in Cyprian's time, 250 years after Christ, he tells us, Eucharistiam quotidie ad cibum salutis accipimus: in Orat. Dom. Numbers 48. So that, certainly, there could be no considerable space of time set apart for a particular preparation; but a holy, blameless life was thought sufficient to qualify them for worthy receivers: neither do we find that they put such a mock-honor upon the Holy Sacrament, as to advance it so high, that they dared not come near it; and to neglect it, out of pure respect.
And this is all that I shall leave to the consideration of those, who absent themselves, because they are not duly prepared. It is their great sin, that they are not prepared: but this sin cannot excuse them from their duty. To avoid one sin, they become guilty of two: to avoid receiving unworthily, they receive not at all; but most unworthily forbear: and, because they sin in not preparing, they resolve likewise to sin in not receiving. Which is just as good an excuse, as if a servant should therefore refuse to do anything the whole day, because he rose not so early in the morning as he should have done.
ii. Others scruple the very lawfulness of receiving the Sacrament in our way of administering it; and say they are not satisfied as to the GESTURE OF KNEELING; for so, and not otherwise, has Authority commanded us to communicate.
Two things they object against it:
The one, that it symbolizeth too much with the idolatry of the Church of Rome.
The other, that, not kneeling, but sitting, is a table posture; and that, which Christ used when he celebrated his Last Supper with his Apostles, whose example we ought to imitate.
1. It is objected, that "It symbolizeth and agrees too much with the idolatry of the Romish Church. For they, according to their absurd and impious doctrine of transubstantiation, falsely believing the corporeal presence of Christ in the Eucharist, that the bread is truly and properly his body and the wine his blood, do, consonantly enough to that error, fall down and worship him whom they believe to be there bodily present. If, therefore, we disavow that doctrine, why should we imitate that practice?"
To this I answer:
(1) It is well known, that the Pope himself, the head and prince of that anti-Christian synagogue, receives the Sacrament sitting, and not kneeling: thinking it, belike, the privilege and prerogative of his supereminent dignity, to be more rude and unmannerly; and more, as it were, of an equal fellow with our Savior, than is allowed unto others.
Yet, we object it not to our Dissenting Brethren, that they imitate this Man of Sin, who exalts himself above all that is called God: for they disavow it. Let them afford us the same charity; and be more sober and modest than to object to us, that we imitate his vassals: for this we equally disavow and renounce.
I answer,
(2) That a gesture abused to idolatry, becomes not therefore idolatrous.
Otherwise, because the Heathens used kneeling and prostration to their false gods, it would now be unlawful for Christians to use them to the true. And why do they not object to us, that the Papists do idolatrously kneel to their images, and when they pray to their saints, and that therefore we must not kneel when we worship God; but, that we may be at a perfect distance, both from Rome and reason, must sit, as too many of them most irreverently do in their choicest devotions?
I answer,
(3) That the end, for which all outward postures of the body are used, determines them; and makes them either morally good or evil: for kneeling, being of itself an indifferent action, it is only the end which we propound to ourselves in it, which can render it good or bad.
Now, lest any should be either so weak or so ill-natured, as to surmise that this custom is retained as a relic of idolatry, and that it will prove an advantage for it to creep in again among us, see what the Church has most expressly declared, in that excellent Caution annexed at the end of the Order for the Communion: "Lest," say they, "that kneeling should, by any persons, be misconstrued and depraved, it is declared, that thereby no adoration is intended, or ought to be done either to the Sacramental Bread and Wine there bodily received, or to any Corporeal Presence of Christ's natural flesh and blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; for that were idolatry, to be abhorred by all faithful Christians. And the natural body and blood of our Savior Christ are in Heaven, and not here: it being against the truth of Christ's natural body, to be at one time in more places than one." A declaration, let me speak it without offence, that will be of more validity to keep out that prodigious and stupid error of Popery, than all the discontented clamors of those who cry, "It is coming in." And, if ever God so far abandon us to suffer that pestilent doctrine again to prevail over us, it must first be by pulling down the orders and discipline of the Church: which some, with equal zeal and ignorance, are very busy to do; and thereby prove the most industrious factors for the promoting of that cause, which they pretend most of all to detest. And, if ever the discontents and divisions of Protestants proceed to effect, what the misled passions and furious bigotry of so many of them design, then, and not until then, shall the Anti-christian Faction obtain its ends; and enter upon that harvest which our rents, schisms, and separations have ripened for them. I speak the words of truth and soberness: you, that are wise, judge you what I say.
But, then,
2. Others object against Kneeling, that "It is not a Table-Gesture: it was not used by our Lord nor his Disciples, when he instituted this most Holy Ordinance. And why should not we be allowed to imitate Christ, and them; and, to receive the Sacrament in the same posture wherein he administered it, that is, Sitting, or some other gesture correspondent to it, since his pattern, where we have no express command, is the best rule and guide of our actions?"
To this I answer:
(1) It must be proved, that Christ used that gesture, intending to make it exemplary to us, and obliging us to the imitation of it.
If this cannot be, then he used it as a thing wholly indifferent. And all know, that those actions of Christ, which were merely indifferent, lay no obligation upon our practice to do the like. If all the circumstances, that Christ observed in the administration of his Supper, must likewise be necessarily observed by us, then must we celebrate it in the evening, after supper, in an upper room, and that leaning upon beds; with many other particulars, which long use and custom have made obsolete, if not to us absurd and ridiculous. But these being all indifferent things, they lay no obligation upon us to imitate them.
(2) We do not condemn sitting, in those Churches, whose laws have not prescribed against it.
The customs of Churches are, in this particular, divers: and let each retain its own, so long as there is nothing in it substantially and materially amiss. Some Reformed Churches receive sitting; others, standing or walking. Now, were I cast among those Churches, I would never refuse their Communion, because they did not kneel: neither would I kneel myself; to avoid giving of offence, by introducing a practice, which, though as lawful as theirs and perhaps more commendable, yet would be a stranger to their custom. Would any of you, were you in the Reformed Churches of France, forsake their Communion, rather than receive any other way than sitting? I suppose you would conform to their gesture of standing or walking: and why not then to ours, of kneeling; unless it be, that nothing so much displeaseth, as what we find at home? For the surmise of idolatry in it, I have before proved it vain. This I am sure is the direction, which Ambrose gave to Augustin's mother, Monica, when she was to travel to other Churches, that observed different customs from that of Milan: "If you will not," says he, "either give offence or take offence, conform yourself to all the lawful customs of the Church where you come."
(3) I think I may somewhat forcibly retort the argument.
"Our Savior," say they, "used sitting: therefore we ought not to kneel." Yes, let it not seem strange to you if I argue thus: "Our Savior used sitting: therefore we may kneel." This consequence, which may possibly seem somewhat uncouth at first, I make good thus: In the institution of the Passover, God commanded that it should be eaten in a standing posture, with their shoes on their feet, and their staves in their hands: but yet time and custom had at length worn out this observation: and, therefore, when the use of the nation had brought it to discumbency, or leaning on beds after the Roman manner, though at first there were an express command for another gesture; yet our Savior so far accommodates himself to the received custom, as to use it with them. Now could there be as much produced to prove the necessity of sitting at the Sacrament, as there might have been to prove the necessity of standing at the Passover; I doubt whether those, who plead so much for it, would not mainly triumph in such an argument, and account it altogether unanswerable. And yet we see the custom of the Jewish Church prevails with our Savior to do that, which seems literally to contradict a command of God; and, rather than he would go contrary to the observances that were then in use among them, he chooses to omit that which was required in the primitive institution: how much more then ought we, who have nothing at all left to determine the gesture, to conform ourselves to the usage of the Church in which we live, and whose members we are! for this is to conform ourselves, not indeed to the very gesture, but, what is much more considerable, to the will and intention of Christ.
But then, again,
(4) Whereas it is objected, that kneeling is a very improper posture at a table, I think, if I should pass it over with this short answer, that the peace and unity of the Church is more to be regarded, than what some men account proper or improper; and, that it is not the accurateness of every petty circumstance and punctilio, that ought to be laid in the balance against so weighty and fundamental a duty, as our participation of this ordinance; and, that it is no extenuation of our sin, to turn our backs upon these holy mysteries, because everything is not ordered as we fancy, and deem most convenient: if, I say, I should give no other answer but this, yet, I suppose, this would be enough to satisfy all grave and considerate persons.
But, yet, to vindicate this custom from the imputation of impropriety, let us add farther:
[1] That that can be no unfitting gesture, which is most significant of our humility and prostration of soul.
Should we grovel in the very dust before our dear Redeemer, to testify our abhorrence of ourselves, and our most bitter repentance for those sins which shed that most precious blood, and brake and pierced that blessed body, which our Lord Christ comes there to offer us as a pledge of our pardon and salvation, would any be so proudly censorious as to call this an improper action? Or is it improper, for guilty malefactors, rebels cast and condemned by law, to receive their pardon upon their knees? Does not God seal to every penitent and believing sinner the pardon of his sins, and his acceptance into grace and favor, in this Holy Sacrament? and can any gesture be so humble and reverent, as to be judged improper for the receiving of so great and so inestimable a mercy as that?
[2] Consider that the very sacramental action itself is accompanied with prayer.
There are both thanksgiving and petition in it; and both those are parts of prayer: and what gesture more proper for prayer, than kneeling? The Sacrament itself is a sacrifice of praise; and, therefore, constantly called by the ancients Ευχαριστια, or "Thanksgiving." And the administration of it is attended with prayer: "The body of our Lord Jesus Christ, which was given for you, preserve your body and soul:" and, "The blood of our Lord Jesus Christ, which was shed for you, preserve your body and soul unto everlasting life:" now he must have the knees of an elephant and the heart of an oak, who will not bow himself, and, with all humble adoration and worship, cry Amen to so pathetical a prayer, made by the minister to God on his behalf.
And, so much, for the Second great Objection about the gesture: wherein I hope I have sufficiently evinced, that Kneeling, in the act of receiving, is neither idolatrous, nor improper, nor a deviation from the example of our Lord and Savior.
iii. Another great stumbling-block, which lies in the way, which yet I hope to remove if you yourselves do not fasten it by your prejudices, is that of PROMISCUOUS RECEIVING; and the admission of those to the Sacrament, who are ignorant, or scandalous, or both.
To answer this,
1. Do you know any of them to be so?
If not, the standing rule of charity is, to think no evil: 1 Corinthians 13:5. A doctrine, much to be pressed upon this wildly censorious age; wherein every one judges himself to be holy and godly, according as he can judge and condemn others to be wicked and ungodly. And, let me tell you freely, this whispering and backbiting, and entertaining of blind rumors and idle reports, screwing and wresting everything to the worst sense, and speaking evil of others at random and perhaps, is, according to the observations that I have been able to make, a great and reigning sin in this corner of the world: and it is a sin so contrary to the mild and gentle spirit of the Gospel, a sin so truly suspicious of hypocrisy and pharisaism, that I profess I think I should as soon think a man a good Christian because he is proud, or because he is envious or malicious, as I should because he is continually accusing, and censuring, and exclaiming against the faults of other men; as if it were a certain mark of his Christianity, to set a mark of infamy upon others.
2. But, then, suppose you do certainly know them guilty, and therefore refuse to communicate with them, let me ask you, Whether you have observed the rule of Jesus Christ towards your offending brother, before you thus account him a heathen and a publican.
The rule, that he has given us, we find Matthew 18:15, 16, 17. And it is a most observable place to this purpose: If your brother shall trespass against you, go and tell him his fault between you and him alone: if he shall hear you, you have gained your brother. But if he will not hear you, then take with you one or two more, that, in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto you as a heathen-man and a publican. This is a perpetual standing rule in this case, from which we ought not to vary. If your brother shall trespass against you: that is not only if he shall wrong you, but if he shall wrong either his God or his religion, by any flagitious crime that gives offence and scandal to you, and so is a trespass also against you: what then? must you presently forsake the communion of the Church, because of such an one's offences? No, says our Savior, first of all it is your duty to admonish him privately: if, thereupon, he reform, you save your brother: if yet he persist, you must not as yet break off communion with him, but try another course. Take with you grave and faithful witnesses, and again admonish and reprove him. Though this course should not prevail neither, yet still you must own him as your brother; and communicate in all ordinances with him, until you have tried the last remedy: and that is, to tell the Church: that is the Sanhedrin, who, in our Savior's time, were both Ecclesiastical and Civil Judges: inform those of his miscarriages, who have the power of the keys committed unto them. And, if he hear not them neither, but still persist obstinately and resolvedly in his sins, then, at last, let him be unto you as a heathen-man and a publican; that is, after the Church has excommunicated, and cast him out from the assembly and society of the faithful: for that is supposed in those words, if he hear not the Church, and will not obey their sentence and decree.
(1) "But suppose I should tell the Church, and yet the offender is not cut off by a due execution of the sentence of excommunication, may I not then look upon him as a heathen, and refuse communion with him?"
By no means: for our Savior, in this place, bids us to account such as a heathen and publican, on supposition only of church-censures passed upon him. And therefore he presently adds, verse 17. Let him be unto you as a heathen-man and a publican; and, verse 18. Truly I say unto you, Whatever you shall bind on earth shall be bound in Heaven: that is whoever sins you shall bind upon his soul by the dreadful sentence of excommunication, they shall be bound upon his soul by the God of Heaven, and your deed shall be ratified and confirmed by his justice. So, then, as long as he continues in the Church, so long you ought to account him your brother, and to communicate with him in all ordinances: for, though you ought to be his reprover, yet you are not appointed to be his judge; neither must you remove yourself, because perhaps you can not remove him. What some men's opinion in this matter may be, I do not know; but I am sure this is the mind of Jesus Christ, and his express command.
Now you, who refuse to come to the Holy Communion, because perhaps there may be some scandalous sinner there, have you discharged your duty first towards him? Have you rebuked him privately, between him and you? Have you, upon contempt of that private admonition, rebuked him before select witnesses? Have you, upon his continued obstinacy, complained to the Church of the scandal and offence which he has given you? If not, whoever you be, I charge it upon your soul, and answer it to God his judge and your, how dare you to separate from the communion of the Church? How dare you contradict the express order and command of Christ; and think yourself the more holy and more pure, for doing so? Is this conscience? Is this religion? Is this strict piety and godliness? Let me tell you, it is a piece of gross hypocrisy and pharisaical pride, to separate, because of their sins, and yet never to reprove them for their sins. Never think, by this course, to escape being a partaker of their guilt. If they profane this Holy Ordinance, if they eat and drink damnation to themselves, you are the cause of it, who ought, after admonition, to have accused them; and are as much polluted by it, as if you had joined with them; yes, and more, since another man's sins cannot pollute me, unless I am defective in my own duty. You communicatest with them in their guilt and sin, but only refuse to communicate with them in the worship and service of God.
(2) But, possibly you will say, "Tell the Church! To what purpose is that? When is it, that we see any cut off for notorious and scandalous crimes? It may be for disobeying the orders of the Church in point of government and discipline, some few may undergo this heavy censure; but fewer for transgressing the laws of God, and the great precepts of moral and Christian honesty."
To this I answer:
[1] It is a gross, though common mistake, to think, that disobedience against the lawful commands of authority, is not as heinous a sin, as those open pollutions which abound too much in the world, and appear black and ugly to every man's eye and reason: for, sure I am, it is as often and as expressly forbidden, as any sin whatever; and the consequences of it are of more public mischief, than those of other sins, which may be more scandalous, but cannot be more damning.
[2] I answer: That never was there, nor indeed can there be, either in our Church or in any other Church, shape the government of it after what model you please, any person excommunicated, but only upon the account of contempt of its authority. Let his crime be what it will, in the first instance; yet it cannot be for that, but only for disobedience, that this dreadful sentence is denounced against any. For, if the offender submit and be penitent, there needs no such censure; since it is appointed only to bring him to repentance. If he does not submit, either to the trial of the cause, or the satisfaction imposed: in the first case, there can be judgment made concerning the Crime of which he stands accused; in the second, he is excommunicated, not because his guilt is proved, but because he obstinately refuses to give due satisfaction for it: so that, in both, it is merely contempt and disobedience, that can involve any person in this censure. And this holds certainly and universally of all the Churches of Christ upon earth, of whatever denomination or discipline they be.
[3] But if so few are excommunicated, who are guilty of scandalous and flagitious offences, I beseech you to consider, whether a great part of this blame may not be laid upon yourselves, for not doing your duty in accusing and convicting them. Have you ever made any public complaints against obstinate and incorrigible sinners, that were not heard and accepted? If not, why do you accuse the Church, to which you ought to accuse others?
But, once for all, let me speak it to you who are of this parish, that, if any of you shall duly accuse any of those too few who communicate with us of a scandalous crime committed by him, and will undertake to prove and justify his accusation, I will here undertake not to admit such an one, until he has given satisfaction according to the nature of his offence.
But, however, suppose that all the officers of the Church were negligent in their duty, that can be no excuse for not performing yours. If you do your duty, you leave it upon their consciences, and have delivered your own souls. But, in any case, you ought not to separate from communion with any church-member, until he ceases to be a church-member, and is cut off by the sword of excommunication. Then, and not until then, you may look upon him as a heathen-man and a publican. For wicked men's communicating pollutes the ordinance, only to themselves, and not to you: if they eat and drink unworthily, they eat and drink damnation to themselves, but not to the worthy partakers. The virtue and efficacy of the ordinances come not to you, through those who are communicants with you; for then, indeed, it might receive a taint from their pollution: but it comes immediately from the institution and blessing of Jesus Christ. So that, when you have performed your duty, you may receive a pure sacrament in the assembly, whereof some may be impure and defiled.
But here I know, flesh and blood will tumult, and say, "This is the ready way to run my head into a bee-hive. What need I, that may live quietly by my neighbors, provoke their enmity and hatred by turning informer? For accusing them will prove but a thankless and a troublesome office."
Truly, I know no necessity for it, besides the strict and express command of Jesus Christ. And will you be thought to value the purity of his ordinances, who do not value the authority of his commands? Tell it the Church, is his injunction: and, if this be to be an informer, know that the name is more honorable, than is vulgarly apprehended; and it is far better to be an informer, than a schismatic.
(3) But the great place insisted on to invalidate all this that I have said, is 1 Corinthians 5:11. But now I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat. And from this it is argued, that if I may not eat common bread with them; then, much less, may I eat sacred bread with them, at the Lord's Table.
I am sorry I have so just occasion to retort the argument against their practice. For, certainly, if our Dissenting Brethren would exclude all fornicators, and railers, and drunkards from their society, their sacraments would not be such general musters as they are, but perhaps be as thin as ours.
But, to pass that by, I return a double answer.
[1] That we may well conceive the Apostle here giving direction to the whole Church of the Corinthians, what method they should use towards those, who were profligate and notorious sinners.
And he bids them, that they should not company, nor eat with them: that is that they should cast them out of the Church; not cast themselves out: they should excommunicate them from the body of the faithful; but not that any of them should separate from the communion of holy ordinances, before they were excommunicated. This sense seems very fair and full: for, in the foregoing part of the chapter, the Apostle had given them in charge, to cast out the incestuous person; who was a notorious example of wickedness, and a great scandal to their Church: afterwards, he sets down rules, how they should demean themselves towards others, who were likewise guilty of known crimes: and these he distinguishes into two sorts; those, who visibly belonged to the world, and were professed Heathens; and those, who belonged to the Visible Church, and were wicked Christians. For the former sort, he tells them, that they might civilly eat with them, verses 9, 10. I wrote unto you in an epistle, not to company, with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must you needs go out of the world: that is, I meant not that you should wholly abstain from the converse of heathens, who are vile and wicked; for, since the greatest part of the world are heathens, the necessity of human life requires that you should have commerce and dealing with them. But, for the other sort, those, who are lewd and wicked Christians, cast them out: company not: eat not with any brother that is a fornicator, or covetous, or a drunkard, or the like: account them as heathens, yes, worse than heathens, inasmuch as they deny that faith by their practice, which they profess with their mouths. The whole scope of which seems to be, that the Apostle commands them to deal with such as with the incestuous person, and that the Church ought to cut them off by excommunication; but not that any member of the Church should separate from communion with them in the public ordinances, until that judicial act were passed upon them. But,
[2] Most likely it is, that, when the Apostle forbids us to eat with such, he means only familiar, domestic eating; and not ecclesiastical, in the participation of the Lord's Supper; if so be they be not cut off by the censure of excommuuication.
And that appears, because the Apostle forbids them so to eat with wicked Christians, as they might lawfully eat with wicked and idolatrous Heathens. "I forbid not," says he, "all converse with heathens, that never made profession of the faith and religion of Jesus Christ: but I forbid you to company with a brother, that walks disorderly; yes, I would not have you so much as to eat with such an one." Now if they might eat with professed Heathens, but not with licentious Christians, I suppose it will be evident to every one, that has but understanding enough to name him a man, that this eating, here spoken of, was not eating at the Sacrament, for what had heathens to do there? but only of private, friendly, and familiar eating.
But, still, it may be and it is urged, that "If we may not eat with them civilly at their own table, much less then may we eat with them religiously at God's."
To this I answer,
1st. That we have now the same liberty allowed for our converse with wicked Christians, as the Apostle granted for converse with wicked Heathens; or else, truly, as he says, we must needs go out of the world. And, therefore, the circumstances of times being so much altered, we may lawfully eat and converse with them, since, in many places, there are few others to converse with.
I answer,
2dly. It does not at all follow, that, if I may not eat familiarly with a loose Christian, therefore I may not eat sacramentally with him: for the one is of mere choice; the other is my necessary duty, until he be cast out of the Church. I may choose my acquaintance and familiar friend, with whom to converse: and, if I choose those who are wicked and ungodly, I then sin; because I show I have a delight in vain persons. But I cannot choose church-members; nor say I will communicate with this man, and not with this, until one of them be cut off from the body of Christ by excommunication, unless I intend to make a rent and a schism; which certainly they do, who depart from the communion of the Church, upon such a pretense.
This, I think, may be sufficient, in answer to the Third great Objection, That it is unlawful to partake with us of the Lord's Supper, because sometimes wicked men are admitted unto it. For, besides that our Savior himself admitted Judas, whom he calls a Devil; and that the Congregations of the Schism are not so perfectly pure, but that we may, without breach of charity, tell them, All are not saints whom they admit: besides this, if you know any scandalous persons among us, it is your own fault that they are admitted. And will you leave off that, which is your duty, for not doing your duty? If, when you have done your duty, yet they are still retained, the fault ceases to be yours, and lies upon them whose care it ought to be to exclude such; nor does your communion in that case pollute the ordinance to you. We are not to eat with them after they are cut off by the censures of the Church; but we may eat with them while they continue members of the Church, although perhaps it may be the sin of others to retain them.
iv. Lastly, Some may think it unlawful to communicate with us, because of the SCANDAL AND OFFENCE, THAT THEREBY WILL BE GIVEN TO WEAK BRETHREN. Though they have no such great doubts nor scruples in themselves, that should deter them from coming; yet they are afraid of that woe, which Christ has denounced against those who offend any of the little ones.
To this I answer only in brief, That, if we are once fully satisfied in our consciences that it is our duty, we ought not to take any notice at all of the censures and offences of the whole world. Yes, though the offence they take should not be only an offence of ommission, and cause sorrow in them when they see us do that which is contrary to their present judgment; but though it should prove an occasion of sin unto them: yet we ought not to forbear it; nor to sin ourselves, to keep others from sinning. For, as we must not do evil out of hope that good may come thereby, so neither must we forbear what is good out of fear that evil may ensue thereupon. When we approve ourselves to God and our own consciences, we ought not to value the censures of others, who decry our duties; nor to put ourselves out of the way of our obedience, to put others out of their groundless offences. If they will be offended at my doing of my duty, let them be offended: and this shall be my comfort, that, if I have not their good word, yet I shall have the good word of my own conscience; and, at last, the good word of my God, with a, Well done, good and faithful servant; and, then, let all the men in the world think and speak what they will of me.
And thus I have gone through those Four grand Objections, that usually keep men off from participating of the Holy Ordinance of the Lord's Supper, and hope I have answered them satisfactorily.
Nothing now remains, but earnestly to beseech you, for the Lord Christ's sake, who offers that flesh and blood to you, which he offered upon the cross to his Father, that you would no longer content yourselves in your separation; but come unanimously with us, to receive that blood, by which both you and we hope to be saved. And let not some little circumstances (which yet you see how defensible they are, and how hard to be gainsaid by scripture or reason) make you fly off from so substantial, and necessary a duty as this is. Certainly, it shows that we have but little spiritual hunger and thirst, if we cannot endure wholesome food, though it be not in every particular dressed as we could fancy.