ever was instituted : here we have to do more immediately with the person of Christ. In ])ray<'r, we draw nigli to God; in the sa- crament we become one with him. In prayer we look up to Christ; in the sacra- ment, by faith, we touch him. In the word preached, we hear Christ's voice ; in the sa- crament we feed on him.
Quest. 1. IVhat Jiames cmd titles in scrip- ture are given to the sacrament ?
Ans. 1. It is called, 1. Mensa Domini, — the Lord's table, 1 Cor. x. 21. The Papists call it an altar, not a table. The reason is, because they turn the sacrament into a sa- crifice, and pj'etend to offer up Christ cor- porally in the mass. It being the Lord's table, shews whh what reverence and so- lemn devotion we should approach to these holv mysteries ; the Lord takes notice of ihe frame of our hearts when we come to his table ; Mat. xxii. II., " The king came in to sec the guests." We dress our^selves when we come to the table of some great monarch ; we should think with ourselves, we are going to the table of the Lord, there- fore should dress ourselves by holy medi- tation and heart-consideration. Many think it is enough to confte to the sacrament, but mind not whether they come in " due or- der," 1 Chron. XV. 13. Perhaps they had scarce a serious thouglit before, whither they were going : all their dressing was by the glass, not by the Bible. Chiysostom calls it, " The dreadful table of the Lord :" so it is to such as come unworthily. — 2. The sacrament is called Ccsna Domini, — the Lord's supper, 1 Cor. xi. 20., to import, it is a spiritual feast. It is indeed a royal feast; God is in this cheer; Christ, in both natures, God and man, is the matter of this supper. 3. The sacrament is called a com- munion, 1 Cor. X. 16., " The bread which we break, is it not the communion of the body of Christ?" The sacrament being called a communion, shews,
l.s/, That this ordinance is only for be- lievers, because none else can have com- munion with Christ in these holy mysteries. Commwiio fundatur in nnione : faith only gives us union with Christ, and by virtue of this we have communion with him in his body and blood. None but the spouse communicates with her husband ; a stran-
ger may drink of his cup, but she only hath his heart, and communicates with him in a conjugal manner : so strangers may have the sign, drink of the cup, but only l)eliev- ers drink of Christ's blood, and have com munion with him in his privileges.
2d/i/, The sacrament being a communion, shews, that it is symboliini amoris; — a ])ond of that unity and charity whicii should be among Christians ; 1 Cor. x. IT., "We be- ing many are one body." As many grains make one bread, so many Christians are one body. A sacrament is .a love-feast. The primitive Christians (as Justin Manyr notes) had their holy salutations at the blessed supper, in token of that dearnoss of affection whicli they did bear to each other. It is a communion, therefore there must be love and union. The Israelites did eat the passover with bitter herbs ; so must we eat the sacrament with bitter herbs of repent- ance, but not with bitter hearts of wrath and malice. The hearts of the communi- cants should be knit together with the bond of love. " Thou braffffest of thy faith (saith Austin) but shew me thy faith by thy love to the saints." For, as in the sun, light and heat are inseparable, so faith and love are twisted togetiier insepaiably. Where there are divisions, the Lord's sup- per is not properly a communion, but a dis- union.
Quest. 2. W/iat is the Lord's supper f
Ans. It is a visible sermon, wherein Christ crucified is set before us. Or, it is a sacra- ment of the New Testament, wherein by receiving the holy elements of bread and wine, our communion with Christ is signi- fied and sealed up to us. Or thus, it is a sacrament divinely instituted, wherein by giving and receiving bread and ^\^ne, Christ's death is shewed forth, and the worthy receivers arc, by faith made partak- ers of his body and blood, and all the bene- fits flowing from tiience.
For the further exj)laining of the nature of the Lord's supper, I shall look back to the institution.
1. " Jesus took bread." Here is the Master of the feast, or the institutor of the sacrament. The Lord Jesus he took bread He only is fit to institute a sacrament, who is able to give virtue and blessing to it.
OF THE LORDS SUPPER.
SG7
2. " He took bread." Clirist's taking of the bread was one part of his consecration of the elements, and r.etting tlieni apart for an holy use. And .'is Christ did consecrate the elements, so v/e must labour to have our hearts consecrated before we receive
these holy mysteries in the Lord's supper. «o feeding on Ciuist by a lively faith is de-
IIow unseemly a sight is it to see any come to these holy elements, having hearts leav- ened with pride, covetousness, envy ! These do, with Judas, receive the devil in the sop, and are no better than crucifiers of the Lord of glory.