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.
3. We are to examine ourselves, before we come to the Lord’s table, what
particular wants we have to be supplied. Our Saviour is to be considered
in this ordinance, not only as signified by the external elements; but
as present with his people when met together in his name, with earnest
expectation of enjoying communion with him: And, as he is appointed to
apply, as well as purchase redemption for us, we must consider him as
having his hands full of spiritual blessings, to impart to his
necessitous people, who come to him for them: Therefore they ought
before they go, to enquire, not only, as has been before observed, what
are their sins which are to be confessed and bewailed before him, but
what it is more especially, that they stand in need of from him? The
question that Christ will ask them, when they come there, is, what is
thy petition, and what is thy request? what are those wants which thou
desirest a supply of? Accordingly, we are before-hand to enquire,
whether, though we have some little hope that we have experienced the
grace of God in truth, yet we do not want a full assurance of our
interest in Christ, _that we may know that we have eternal life_, 1 John
v. 13. together with the joy of faith accompanying the actings thereof?
and, whether we do not want enlargement of heart, and raised affections
in holy duties? which the Psalmist seems to intend, when he says, _Bring
my soul out of prison, that I may praise thy name_, Psal. cxlii. 7.
Again, whether we do not want many experiences, which we have formerly
had, of the grace of God, and his special presence in holy duties; or
have not occasion to say with Job, _O that it were as in months past, as
in the days when God preserved me: When his candle shined upon my head,
and, by his light I walked through darkness_, Job xxix. 2, 3. Moreover,
we are to enquire, whether we do not want a greater degree of
establishment in the great doctrines of the gospel; or to be kept steady
in a time of temptation? and, whether we do not want a greater degree of
zeal for the honour of God, in a day in which many professors are
lukewarm? as our Saviour observes concerning the church of Laodicea,
_That they were neither cold nor hot_, Rev. iii. 15. or, whether we do
not want together with this zeal, a compassion to the souls of others,
who make shipwreck of faith, not having a good conscience, which may
induce us, as the apostle says, _In meekness to instruct those that
oppose themselves, if God peradventure will give them repentance to the
acknowledging of the truth?_ 2 Tim. ii. 25. and, whether we are duly
affected with the degeneracy of the age wherein we live, and are not too
negligent in bearing our testimony against the errors advanced therein?
or, whether we understand the meaning of those various dispensations of
providence, which we are under, and what is our present duty in
compliance therewith? These things are of a more general nature, and to
be made the subject of our enquiry, whenever we draw nigh to Christ in
any ordinance in which we hope for a supply of our wants.
But there are other things which we ought to have a more particular
regard to in our enquiries, when we are to engage in the ordinance of
the Lord’s supper.
(1.) In order to our partaking of it aright, we are to enquire, whether
we do not want a clear and distinct apprehension of the covenant of
grace, and the seals thereof, and how we are to act faith in a way of
self-dedication, and how we ought to renew our covenant engagements with
God, which we are more especially called to do therein?
(2.) Whether we do not want a broken heart, suitably affected with the
dying love of Jesus Christ, which is signified therein, that we may
_look on him who was pierced, and mourn_, Zech. xii. 10.
(3.) Whether we do not want to be led into the true way of improving
Christ crucified, to answer all those accusations that are brought in
against us, either by Satan or our own consciences, and how this is an
expedient for the taking away the guilt and power of sin?
(4.) Whether we do not want to be made more like to Christ, and
conformed to his death, that, while we behold him represented as dying
for us, we may _reckon ourselves as dead to sin_, and to the world; and
_that our old man is crucified with him, that the body of sin might be
destroyed, that henceforth we should not serve sin_? Rom. vi. 6. 10.
(5.) Whether we do not want an abiding impression of the love of Christ,
and a greater stedfastness in our resolution, to adhere to him; that so,
whatever grace we may be enabled to act, by strength derived from him,
may be maintained and exercised, not only at that time, but when we are
more immediately engaged in that ordinance?
These things we are to examine ourselves concerning, that we may spread
our wants before the Lord at his table. And to induce us hereunto, we
may consider, that our corrupt nature is very prone to think ourselves
better than we really are; so that, how indigent and distressed soever
we may be, we are ready to conclude, with the church of the Laodiceans,
that _we are rich and increased with goods, and have need of nothing_,
Rev. iii. 17.
Moreover, if we are not truly sensible of our necessities, we shall not
value Christ’s fulness, or the rich provisions he has made for his
people, and is pleased to dispense in this ordinance; as it is said,
_The whole need not a physician, but they that are sick_, Matt. ix. 12.
and we must consider, that a great part of our work therein, consists in
ejaculatory prayer, which we shall not be able to put up in a right
manner, if we are not sensible of our wants; and one reason why we are
so often at a loss in prayer, or go out of the presence of God empty,
is, because our hearts are not enlarged therein, which they cannot be,
unless we are affected with a sense of our necessities.
Now, to encourage us to examine ourselves concerning them, before we
partake of the Lord’s supper, let us consider that Christ invites us to
draw nigh to him therein; that he may take occasion to communicate the
blessings of his redemption, which are signified thereby; that he may
supply our wants, satisfy our desires, surmount our difficulties, and
apply to us the great and precious promises of the covenant of grace,
which are to be sought for at his hands, by faith and prayer, which
supposes the performance of this duty of self-examination, with respect
to the blessings that we stand in need of from him.
4. We are, before we partake of the Lord’s supper, to examine ourselves
concerning the truth and measure of our knowledge in divine things;
inasmuch as without the knowledge hereof, the heart cannot be good, nor
any spiritual duty engaged in, in a right manner. As for a perfect
comprehensive knowledge of divine truths, that is not to be expected, by
reason of the weakness of our capacities, and the imperfection of this
present state; wherein, as the apostle says, _we see_ but _through a
glass darkly_, or, as it is said elsewhere, _We are but of yesterday,
and know_, comparatively, _nothing_, Job viii. 9.
However, there is a degree of knowledge, which is not only attainable,
but necessary to our right engaging in this ordinance; and this does not
consist barely in our knowing that there is a God, or that he is to be
worshipped, or that there was such a person as our Saviour, who lived in
the world, was crucified, rose again from the dead, ascended into
heaven, and shall come again to judge the quick and the dead: For a
person may have a general notion of all these things, and yet be
unacquainted with the end and design of Christ’s death, and the
blessings and privileges of the covenant of grace, which he procured
thereby, or with the claim that a person may lay by faith, to them;
without which, there is not a sufficient knowledge, such as the apostle
calls _a discerning the Lord’s body_, 1 Cor. xi. 29. which we ought to
do in this ordinance.
Now, that knowledge of divine truths, which ought not only to be pressed
after, but, we are to examine ourselves, whether we have, in some
measure attained to, respects,
(1.) The person of Christ, as God-man, Mediator, and the offices which
he executes as such; and more particularly, the manner and end of his
executing his priestly office, in which he offered himself as a
sacrifice for sin, which we are more especially to commemorate in this
ordinance.
(2.) We must have an affecting sense or knowledge of the guilt of sin;
and, as a relief against it, must be acquainted with the doctrine of the
free grace of God, displayed in the gospel, and founded in the blood of
Jesus, whereby sin is pardoned. We are also to be fully convinced of the
almighty power of the Holy Ghost, whereby alone it can be subdued, and
of the method he takes therein to make the redemption purchased by
Christ, effectual to answer that end.
(3.) We are to endeavour, in some measure, to know God as our Father,
and covenant-God in Christ, who bestows on his people the rich and
splendid entertainment of his house, and satisfies them with the
abundance of his goodness, pursuant to what Christ has purchased. And we
must also know what it is to deal with him as those who see themselves
obliged herein to devote themselves to him as their God; and what large
expectations they may have from him, whom he has avouched to be his
peculiar people; and how this is a foundation of that humble boldness
with which they are encouraged to come _unto the throne of grace, that
they may obtain mercy, and find grace to help in time of need_, Heb. iv.
16.
Moreover, we are not only to enquire, whether we are apprehensive of the
excellency, glory, and suitableness of those great things, that are
revealed in the gospel, to answer our particular exigencies, and render
us happy in the enjoyment of God; but whether the knowledge hereof makes
a due impression on our hearts, is of a transforming nature, and has a
tendency to regulate the conduct of our lives, and put us on the
application of these great things to ourselves?
As to the degree of our knowledge we must enquire, whether it be only a
single apprehension that the doctrines of the gospel are true, or, at
most, contains in it some general ideas of their being excellent and
worthy of the highest esteem; but whether we can prove them to be true,
and render a reason of our faith, without which, it may, indeed, be
rightly placed as to its object? But it cannot be said to be deeply
rooted; and therefore it is exposed to greater danger of being foiled,
weakened, or overthrown by temptation. We must also enquire, whether we
grow in knowledge in proportion to those opportunities or means of grace
that we are favoured with, which the apostle calls _growing in grace,
and in the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. iii.
18.
5. We are to examine ourselves concerning the truth and degree of our
faith, and other graces that are inseparably connected with it. As for
faith, we are to enquire, whether it be a living, or what the apostle
calls a _dead faith_, James ii. 17, 18. as being alone, and destitute of
those good works which ought to proceed from it? Whether it only
contains in it an assent to the truth of divine revelation; or, whether
it puts us upon a closure with Christ, embracing him in all his offices,
and trusting in him for all those benefits which he has purchased by his
blood? We must also enquire, what fruits or effects it produces, and
what other graces accompany or flow from it? Whether it inclines us to
set the highest value on Christ, as being in our esteem, altogether
lovely; and gives us low thoughts of ourselves, as having nothing but
what we depend on him for, or derive from him? Whether it be attended
with some degree of holiness in heart and life, as the apostle speaks of
the _heart’s being purified by faith_, Acts xv. 9. Again, whether it be
such a faith as _overcomes the world_, 1 John v. 14. and prevents our
being easily turned aside from God, by the snares that we may meet with
in it? Whether we are inclined hereby, to confess ourselves to be
_strangers and pilgrims on the earth_, Heb. xi. 13. and _desire a better
country_, ver. 16.
There are many other fruits and effects of faith, which the apostle
mentions in Heb. xi. by which we may examine ourselves concerning the
truth and sincerity of this grace; and there are several graces
mentioned in this answer, which are connected with faith, concerning
which, we must enquire, whether they are found in us, particularly
repentance, which must of necessity be exercised in this ordinance as
well as faith; inasmuch as by the one, we behold Christ’s glory, and, by
the other, we take a view of sins deformity? And it is such a
repentance, as inclines us not only to hate sin, but forsake and turn
from it, as seeing the detestable and odious nature of it, in what
Christ endured to make satisfaction for it.