Next Part 3 1The Lord's Supper

WHY are we to receive this holy supper?

(1) Because it is an incumbent duty. "Take, eat." And observe, it is a command of love. If Christ had commanded us some great matter—would we not have done it? "If the prophet had bid you do some great thing—would you not have done it?" 2 Kings 5:13. If Christ had enjoined us to have given him thousands of rams, or to have parted with the fruit of our bodies—would we not have done it? Much more when he only says, "Take," and "Eat." Let my broken body feed you; let my blood poured out, save you. "Take," and "Eat." This is a command of love, and shall we not readily obey?

(2) We are to celebrate the Lord's supper, because it is provoking Christ to stay away. "Wisdom has furnished her table." Proverbs 9:2. So Christ has furnished his table, set bread and wine (representing his body and blood) before his guests, and when they willfully turn their backs upon the ordinance, he looks upon it as slighting his love, and it makes the fury rise up in his face. "For I say unto you, that none of those men which were bidden, shall taste of my supper." Luke 14:24. I will shut them out of my kingdom, I will provide them a black banquet, where weeping shall be the first course, and gnashing of teeth the second course!

Should the Lord's supper be often administered?

Yes. "As often as you eat this bread." 1 Cor 11:26. The ordinance is not to be celebrated once in a year, or once only in our lives—but often. A Christian's own necessities may make him come often hither. His corruptions are strong, therefore he had need come often hither for an antidote to expel the poison of sin. His graces are weak. Grace is like a lamp, which if it is not often fed with oil, is apt to go out. Rev 3:2. How then do they sin against God, who come but very seldom to this ordinance! Can they thrive who for a long time forbear their food? Others there are, who wholly forbear, which is a great contempt offered to Christ's ordinance. They tacitly say, "Let Christ keep his feast to himself!" What a contrary piece is a man! He will eat when he should not, and he will not eat when he should. When God says, "Eat not of this forbidden fruit;" then he will be sure to eat! When God says, "Eat of this bread, and drink of this cup;" then he refuses to eat!

Are all to come promiscuously to this holy ordinance?

No! for that were to make the Lord's table an ordinary. Christ forbids to "cast pearls before swine." Matt 7:6. The sacramental bread is children's bread, and it is not to be cast to the profane. As, at the giving of the law God set bounds about the mount that none might touch it, so God's table should be guarded, that the profane should not come near. Exodus 19:12. In primitive times, after sermon was done, and the Lord's supper was about to be celebrated, an officer stood up and cried, "Holy things for holy men;" and then several of the congregation departed. "I would have my hand cut off," says Chrysostom, "rather than I would give Christ's body and blood to the profane." The wicked do no teat Christ's flesh—but tear it; they do not drink his blood—but spill it. These holy mysteries in the sacraments are mysteries, which the soul is to tremble at. Sinners defile the holy things of God, they poison the sacramental cup. We read that the wicked are to be set at Christ's feet, not at his table. Psalm 110:1.

That we may receive the supper of the Lord worthily, and that it may become efficacious:

I. We must solemnly PREPARE ourselves before we come. We must not rush upon the ordinance crudely and irreverently—but come in due order. There was a great deal of preparation for the Passover, and the sacrament comes in the place of it. 2 Chron 30:18, 19. This solemn preparation for the ordinance consists:

[1] In examining ourselves.

[2] In dressing our souls before we come, which is by washing in the water of repentance and by exciting the habit of grace into exercise.

[3] In begging a blessing upon the ordinance.

[1] Solemn preparation for the sacrament consists in SELF-EXAMINATION. "But let a man examine himself, and so let him eat." 1 Cor 11:28. It is not only a counsel—but a command: "Let him examine himself. " As if a king should say, "Let it be enacted." These elements in the supper having been consecrated by Jesus Christ to a high mystery, represent his body and blood; therefore there must be preparation; and if preparation, there must be first self-examination. Let us be serious in examining ourselves, as our salvation depends upon it. We are curious in examining other things; we will not take gold until we examine it by the touchstone; we will not take land before we examine the title; and shall we not be as exact and curious in examining the state of our souls?

What is required for this self-examination?

There must be a solemn retirement of the soul. We must set ourselves apart, and retire for some time from all secular employment, that we may be more serious in the work. There is no casting up accounts in a crowd; nor can we examine ourselves when we are in a crowd of worldly business. We read, that a man who was in a journey might not come to the Passover, because his mind was full of secular cares, and his thoughts were taken up about his journey. Num 9:13. When we are upon self-examining work, we had not need to be in a hurry, or have any distracting thoughts—but to retire and lock ourselves up in our closets, that we may be more intent upon the work.

What is self-examination?

It is the setting up a court of conscience and keeping a register there, that by a strict scrutiny a man may see how matters stand between Got and his soul. It is a spiritual inquisition, a heart-anatomy, whereby a man takes his heart in pieces, as a watch, and sees what is defective therein. It is a dialogue with one's self "I commune with my own heart." Psalm 77:6. David called himself to account, and interrogates his own heart. Self-examination is a critical enquiry or search. As the woman in the parable lighted a candle and searched for her lost coin, so conscience is the candle of the Lord. Luke 15:8. Search with this candle what you can find wrought by the Spirit in you.

What is the rule by which we are to examine ourselves?

The rule or measure by which we must examine ourselves is the Holy Scripture. We must not make our own reason, or the good opinion which others have of us—a rule to judge of ourselves. As the goldsmith brings his gold to the touchstone, so we must bring our hearts to a Scripture touchstone. "To the law and to the testimony." Isa 8:20. What says the Word? Are we divorced from sin? Are we renewed by the Spirit? Let the Word decide whether we are fit communicants or not. We judge of colors by the sun, so we must judge of the state of our souls by the sunlight of Scripture.

What are the principal reasons for self-examination before we approach the Lord's supper?

(1) It is a duty imposed: "Let him examine himself." The Passover was not to be eaten raw. Exodus 12:9. To come to such an ordinance slightly, without examination, is to come in an undue manner, and is like eating the Passover raw.

(2) We must examine ourselves before we come, because it is not only a duty imposed—but opposed. There is nothing to which the heart is naturally more averse than self-examination. We may know that duty to be good, which the heart opposes. But why does the heart so oppose it? Because it crosses the tide of corrupt nature, and is contrary to flesh and blood. The heart is guilty; and does a guilty person love to be examined? The heart opposes it; therefore set upon it; for that duty is good, which the heart opposes.

(3) Because self-examination is a needful work. Without it, a man can never tell how it is with him, whether he has grace or not; and this must needs be very uncomfortable. He knows not, if he should die presently—what will become of him, to what coast he shall sail, whether to hell—or heaven! As Socrates said, "I am about to die, and the gods know whether I shall be happy or miserable." How needful, therefore, is self-examination; that a man by search may know the true state of his soul, and how it will go with him to eternity!

Self-examination is needful, with respect to the excellence of the sacrament. Let him eat "of that bread," that excellent bread, that consecrated bread, that bread which is not only the bread of the Lord—but the bread, the Lord. 1 Cor 11:28. Let him drink "of that cup;" that precious cup, which is perfumed and spiced with Christ's love; that cup which holds the blood of God sacramentally. Cleopatra put a jewel in a cup, which contained the price of a kingdom! This sacred cup we are to drink of, enriched with the blood of God, is above the price of a kingdom; it is more worth than heaven. Therefore, coming to such a royal feast, having a whole Christ, both his divine and human nature to feed on, how should we examine ourselves beforehand, that we may be fit guests for such a magnificent banquet!

Self-examination is needful, because God will examine us. That was a sad question, "Friend, how did you get in here without wedding clothes?" Matt 22:12. Men are reluctant to ask themselves the question, "O my soul! are you a fit guest for the Lord's table?" Are there not some sins you have to bewail? Are there not some evidences for heaven that you have to get?" Now, when people will not ask themselves the question, then God will bring the question to them, "How did you get in here to my table, not prepared? How did you get in here, with an unbelieving or profane heart?" Such a question will cause a heart-trembling. God will examine a man, as the chief captain would Paul—with scourging! Acts 22:24. It is true that the best saint, if God should weigh him in the balance, would be found lacking: but, when a Christian has made an impartial search, and has labored to deal uprightly between God and his own soul, Christ's merits will cast in some grains of allowance into the scales!

Self-examination is needful, because of secret corruption in the heart—which will not be found out, without searching. There are in the heart, "hidden pollutions." Augustine. It is with a Christian, as with Joseph's brethren, who, when the steward accused them of having the cup, were ready to swear they had it not; but upon search it was found in one of their sacks. Little does a Christian think what pride, atheism, immorality is in his heart—until he searches it! If there is therefore such hidden wickedness, like a spring running under ground, we had need examine ourselves, that finding out our secret sin, we may be humbled and repent. Hidden sins, if not searched out, defile the soul. If corn lies long in the chaff, the chaff defiles the corn. Just so, sins long hidden defile our duties. Needful therefore it is, before we come to the holy supper, to search out these hidden sins, as Israel searched for leaven before they came to the Passover.

Self-examination is needful, because without it we may easily have a cheat put upon us. "The heart is deceitful above all things." Jer 17:9. Many a man's heart will tell him he is fit for the Lord's table. As when Christ asked the sons of Zebedee, "Are you able to drink of the cup that I shall drink of?" Matt 20:22. Can you drink such a bloody cup of suffering? "They said unto him—We are able!" So the heart will suggest to a man, that he is fit to drink of the sacramental cup, that he has on the wedding-garment. Augustine. "The heart is a great impostor." As a cheating tradesmen will put one off with bad wares, so the heart will put a man off with seeming grace, instead of saving grace. A tear or two shed—is repentance; a few lazy desires—are faith. Just as blue and red flowers growing among corn, look like good flowers—but are beautiful only weeds. The foolish virgins' vessels looked as if they had oil in them—but they had none. Therefore, to prevent a cheat, that we may not take false grace instead of true—we had need make a thorough search of our hearts before we come to the Lord's table.

Self-examination is needful, because of the false fears which the godly are apt to nourish in their hearts, which make them go sad to the sacrament. As those who have no grace, for lack of examining, presume; so those who have grace, for lack of examining, are ready to despair. Many of God's children look upon themselves through the black spectacles of fear. They fear Christ is not formed in them, they fear they have no right to the promise; and these fears in the heart cause tears in the eye; whereas, would they but search and examine, they might find they had saving grace. Are not their hearts humbled for sin? What is this but the bruised reed? Do not they weep after the Lord? What are these tears—but seeds of faith? Do they not thirst after Christ in an ordinance? What is this—but the new creature crying for the breast? Here are, you see, seeds of grace; and, would Christians examine their hearts, they might see there is something of God in them, and so their false fears would be prevented, and they might approach with comfort to the holy mysteries in the Eucharist.

Self-examination is needful with respect to the danger of coming unworthily without it. He "shall be guilty of the body and blood of the Lord." 1 Cor 11:27. "It is as if he were butchering Christ!" Grotius. God reckons with him—as with a crucifier of the Lord Jesus! He does not drink Christ's blood—but sheds it; and so brings that curse upon him, as when the Jews said, "His blood be upon us and our children!" Nothing is more comfortable—than the virtue of Christ's blood; nothing is more dreadful—than the guilt of it!

(4) We must examine ourselves before the sacrament, on account of the difficulty of the work. Difficulty raises a noble spirit. Self-examination is difficult, because it is an inward work, it lies with the heart. External acts of devotion are easy; to lift up the eye, to bow the knee, to read over a few prayers, is as easy as for the Papists to count over a few rosary beads! But to examine a man's self, to take the heart in pieces, to make a Scripture-trial of our fitness for the Lord's supper, is not easy. Contemplative acts are hardest. The eye cannot see itself, except in a looking-glass; so we must have the looking-glass of the Word and conscience to see our own hearts. It is easy to spy the faults of others; but it is hard to find our own faults! Self-examination is difficult, with regard to self-love. As ignorance blinds, so self-love flatters. What Solomon says of love, "Love covers all sins," is most true of self-love. Proverbs 10:12. To a man looking upon himself in the flattering looking-glass of self-love—his virtues appear greater than they are, and his sins less. Self-love makes a man rather excuse himself, than examine himself; self-love makes one think the best of himself; and he who has a good opinion of himself, does not suspect himself; and not suspecting himself, he is not forward to examine himself. The work, therefore, of self-examination being so difficult, requires the more impartiality and industry. Difficulty should be a spur to diligence.

(5) We must examine ourselves before we come, because of the benefit of self-examination. The benefit is great whatever way it terminates. If, upon examination, we find that we have no grace in truth, the mistake is discovered, and the danger prevented; if we find that we have true grace, we may take the comfort of it. He who, upon search, finds that he has the least degree of grace—he is like one who has found his box of evidences; he is a happy man; he is a fit guest at the Lord's table; he is heir to all the promises; he is as sure to go to heaven—as if he were in heaven already!

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