The Christian Feast

"Therefore let us keep the Feast, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth." 1 Corinthians 5:8

As we have the agreeable prospect of celebrating the Lord's supper on the next Lord's day, we cannot spend this day to better purpose than preparing for it. And no preparative can be of more importance than a right knowledge of the end and design of that solemn ordinance, and the qualifications necessary in those that would worthily partake of it. To this I would devote the present discourse: and so important a design, certainly demands the attention of all, especially of such of you as intend to join in the participation of the sacred supper.

Though my text may be taken in a larger latitude—yet it is justly supposed to have a particular reference to this institution, which has the same place under the gospel dispensation, which the Passover had under the law. Paul had very naturally glided into the style of the Jewish law concerning the paschal supper, in the directions he had been giving concerning a scandalous member of the Corinthian Church: and he carries on the metaphor with a beautiful uniformity, when he comes to speak of the gospel-dispensation, and particularly of the Lord's supper.

He had directed the Church of Corinth to cast the offender out of their communion, while he continued impenitent, because if they should tolerate such a corrupt member among them, it would tend to corrupt the whole church. Wickedness is of a spreading, infectious nature, and the indulgence of it in one instance, may occasion extensive mischief; for, says he, Don't you know—that a little leaven ferments and diffuses itself, till at length it has leavened the whole lump! Just so one corrupt member in a church may spread a contagion through the whole. Therefore purge out the old leaven; cast out this scandalous offender, and labor also to purge your Church, and your own hearts from all corruption—that you may be as a new, solid, and pure lump!

For you are more strongly bound to keep yourselves morally pure, and to guard your Church against infection, than the Jews were to abstain from all things mixed with leaven at the feast of the Passover; for though that feast is no more to be observed—yet that which was signified by the paschal Lamb is now come to pass: Christ our Passover is sacrificed for us, and the ordinance of his supper is appointed as a sacred feast, in commemoration of him, and our deliverance by him—as the Passover was commemorative of the deliverance from Egypt, and the destroying angel.

And this is the stronger reason for the more purity of Christian people and congregations under the gospel, than there could be for ceremonial purity under the law. "Therefore," says he, " let us keep this evangelical feast, not with old leaven," not with those corrupt dispositions which we once indulged, and which, like leaven, soured our nature, and fermented through our frame; "neither with the leaven of malice, or any kind of wickedness;" but renouncing our old temper and practice, and with hearts universally sanctified, and full of love and good will to all mankind, let us piously celebrate this gospel feast with those dispositions which were signified by the unleavened bread, namely, sincerity and truth.

It was the practice of the Jews, when the Passover was approaching, to search every corner of their houses with lighted candles, that they might be sure there was no leaven to be found under their roofs. The apostle probably alludes to that practice, and exhorts Christians to a like care in searching and purging their hearts, and the churches to which they belong, that they may be pure and fit for partaking of so holy an ordinance.

My design is to show you the principal ends of the institution of the Lord's supper: and as I go along to delineate the character of those who are fit to attend upon it—for by knowing the former, we may easily know the latter.

The Lord's supper partakes of the general nature of those divine institutions which are called sacraments. It is intended to represent spiritual things—by material emblems or signs which affect our senses, and thereby enlarge our ideas and impress our hearts in the present state of flesh and blood. As we have not only rational minds—but also physical bodies endowed with senses, God has wisely adapted his institutions to the make of human nature, and called in the assistance of our eyes, and our ears, to help our conceptions of divine things, and to affect our minds with them. And this method is agreeable to the nature of mankind; God has been pleased to use it in every age, and under every dispensation of religion.

The tree of life was the sacrament of the first covenant: a sensible confirmation to Adam that he should obtain eternal life by his obedience. The rainbow was appointed as a confirmation of the covenant with Noah—that the world should no more perish by a deluge: and we have not only the assurance of the divine promise but we may receive the confirmation through our eyes—by beholding that illustrious sign in the clouds. Circumcision and the Passover were noted sacraments of the covenant of grace, under the Jewish dispensation; and Baptism and the Lord's Supper are appointed in their place, and answer the like ends under the gospel.

In all these ordinances God condescends to our weakness, and, as I observed, makes our bodily senses helpful to the devotions of our minds. Indeed this method of representing and confirming things by sensible signs and significant actions, is so natural and expressive, that men have used it in all ages in their transactions with one another. It was remarkably in use among the ancients; but it is not quite laid aside in our age, which does not abound in such methods of representation. In our age and country it is usual to confirm contracts by annexing seals to a written document; to confirm an agreement by shaking hands; to signify love by a kiss, and obligingness by bowing; and we sometimes give some token as a memorial to a parting friend. I mention these familiar instances that I may, if possible, give some just ideas of a sacrament to the lowest capacity. It partakes of the general nature of these significant signs and actions, and it is intended, like them, to strike our senses; and through that medium to instruct or affect our minds. And such a sign, such a seal, such a significant action—is the Lord's Supper in particular.

Having made this remark upon its general nature, I now go on to show the particular ends of its institution:

1. This ordinance was intended as a memorial of the sufferings of Christ for his people.

That this is its immediate and principal design, we learn from the words of the blessed Jesus at its first institution. "This do in remembrance of me." That we are to remember him particularly and principally as suffering for our sins—is evident from his words in distributing the elements. "This is my body which is broken for you." Here a moving emphasis is laid upon his body's being broken: broken, crushed, and mangled with an endless variety of sufferings. So again. "This cup is the New Testament in my blood, which is shed for you."

Hence it is evident this ordinance was appointed as a memorial of a suffering Savior; and it is under this notion that we are particularly to remember him. We are to "show forth the Lord's death," says the apostle; his death which was the consummation of his sufferings, until he comes again to visit our world in a very different and glorious manner.

"The Lord Jesus, on the night He was betrayed, took bread, and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." In the same way, after supper He took the cup, saying, "This cup is the new covenant in My blood; do this, whenever you drink it, in remembrance of Me." 1 Corinthians 11:23-25

The Lord's supper is to be looked upon as a token of love, or memorial left by a friend at parting among his friends—that whenever they see it—they may remember him.

Our Lord knew we would be very apt to forget Him; and, therefore, that the memory of His sufferings might never be lost—He instituted this ordinance. And by the humble elements of bread and wine—He represents Himself to our senses as broken under the burden of His sufferings, and shedding His blood.

Grain, out of which bread is made, which is first threshed, then ground in a mill, then baked in an oven—is a very proper emblem to signify the violences which our Lord's sacred body endured.

And wine pressed from the grape, and poured into the cup, is a striking representation of His blood, which was forced from Him by the crushing weight of His agonies! Therefore there was a peculiar propriety in appointing these elements to be the memorials of His sufferings.

This remembrance of a suffering Savior must be attended with suitable affections. To remember Him with a careless indifference, or with contempt—is the most ungrateful insult! Were He an insignificant person, in whom we have no concern—then we might treat Him thus. But thus to treat the beloved Son of God, and our only Savior, thus to requite all His love and sufferings for us—what can be more shocking! What can be more base ingratitude!

We should therefore remember Him in this ordinance:
with a penitent sense of our sins—which were the cause of His death;
with an ardent love and gratitude—for His dying love to us;
with a humble faith and confidence in the merit of His death—to procure for us eternal salvation;
and with a voluntary dedication of ourselves to Him and His service forever!

And hence you may learn the character of those who may participate in this feast:
only those who are true penitents, fully convinced of their sins, and deeply sensible of their malignity; especially as the causes of His death, and thoroughly determined to forsake them;
only those who are lovers of a crucified Jesus, and feel their hearts fired with gratitude to Him for all His love;
only those who are sensible that they have no personal righteousness, and therefore place all their dependence upon Christ alone;
only those who feel His love constraining them, and are determined to "live no more to themselves—but to Him who died for them, and rose again."

Self-examination is a necessary preparative to this ordinance. "Let a man examine himself," says the apostle, "and so let him eat of this bread, and drink of this cup." Therefore, my brethren, inquire whether this is your character; if it is not, you have no right to this sacred privilege.

It is a shocking incongruity to pretend to commemorate the death of Christ—without love to Him, or without penitential sorrow for those sins for which He died. Memorials of friendship and love-tokens—are only for friends; and when others use them, it is mere farce and hypocrisy! Therefore, until you have these dispositions in your heart—do not adventure to come to His sacred table.

2. The Lord's supper was appointed as a badge of our Christian profession, and of our being the disciples of Jesus Christ.

Baptism is appointed for our initiation into the Christian church—at our first assuming the Christian profession. And by partaking of this ordinance of the Lord's supper, we declare our constancy in that profession, and that we do not repent of our choice, nor desire to change our Master. We openly profess that we are not ashamed of the cross, or the religion of the despised Nazarene; but publicly avow our relation to him before the world. This perhaps may be intended by that expression of Paul, "showing forth the Lord's death." We show, profess, and publish to all the world—the regard we have even to his ignominious death.

We may look upon this ordinance as an oath of allegiance to Jesus Christ. And hence probably it was first called a sacrament; which properly signifies an oath; and particularly that kind of oath which the Roman soldiers gave to their generals, in which they engaged to be faithful to their leaders, and to fight for their country, and never desert its cause.

To this practice probably Augustine, about fourteen hundred years ago, refers, as well known to his hearers, when he addresses them thus: "You know, my beloved, that the soldiers of this world, who receive but temporal rewards from temporal masters, do first bind themselves by military sacraments or oaths, and profess that they will be faithful to their commanders; how much more then ought the soldiers of the eternal King, who shall receive eternal rewards, to bind themselves with the heavenly sacraments or oaths, and publicly profess their fidelity to him!"

Now if we receive the sacrament of the Lord's supper in this view, we assume a badge or mark of distinction from the rest of the world, and openly profess ourselves to be his disciples. We take a solemn oath of allegiance to him, and swear that we will be his faithful servants and soldiers to the end of life!

From hence you may learn another qualification of an acceptable communicant, namely, a hearty willingness to renounce his lusts and pleasures, and every sin, and to become universally and eternally the devoted servant and disciple of Jesus Christ. Here again examine yourselves whether you have this qualification.

3. We may consider this ordinance of the Lord's supper as a seal of the covenant of grace, both upon God's part and upon ours.

Every sacramental institution seems to partake of the general nature of a seal; that is, it is a sensible sign for the confirmation of a covenant or contract. This Paul expressly asserts, with regard to circumcision, when he says, that "Abraham received the sign of circumcision, a seal of the righteousness of faith." Romans 4:11. And Christ asserts the same thing concerning the ordinance now under consideration: This cup, says he, is the New Testament, or covenant, in my blood; that is—it is a ratifying sign or seal of the covenant of grace, which is founded in my blood.

That you may rightly understand this, you must observe that God has cast his dispensation towards our guilty world into the form of a covenant, or contract, in which God and man are the parties, and Christ is the Mediator between them. The tenor of the covenant on GOD'S part is to this purpose, "that he will graciously bestow for the sake of Christ, pardon of sin, eternal life, and all the blessings of his purchase—upon all such sinners of the race of man as comply with the terms on which these blessings are offered."

The tenor or terms upon OUR part are to this purpose, "That we receive and submit to the Lord Jesus as our only Savior and Lord; or, in other words, that we believe in him with all our hearts, and repent of our sins, and devote our selves to his service." This is the substance of that happy contract: and of this the Lord's supper is a seal as to both parties.

On God's part, this covenant can receive no intrinsic confirmation. He has plainly declared it in his Word; and no oaths or confirming signs can add any intrinsic certainty to his declaration. We say, "an honest man's word—is as good as his oath, or bond and seal;" and surely we may apply this in the highest sense to the declarations of eternal truth. But though this covenant cannot be made more certain in itself on God's part—yet the evidence of its certainty may be made more sensible and affecting to poor creatures like us, who are so slow of heart to believe. And hence God has been pleased, in condescension to our weakness, to confirm it with the most solemn oaths and sacramental signs.

This institution, in particular, is a standing evidence, obvious to our senses, in all the ages of the Christian church—that he is unchangeably willing to stand to the articles on his part; that he is ready to give his Son and all his blessings to those who believe, as he is to give bread and wine as signs and seals of them.

As to our part in receiving these elements—we signify our hearty consent to the covenant of grace, and, as it were, set our seal to it to confirm it. The language of that speaking action is to this purpose: "I cordially agree to the plan of salvation through Jesus Christ, as revealed in the gospel; and in token thereof, I hereunto affix my seal. As I take this bread and wine before many witnesses, so I openly and avowedly take and receive the Lord Jesus as my only Savior and Lord, and the food and life of my soul! I cheerfully receive the offer of salvation according to the terms proposed in the gospel; of which let this bread and wine given and received be a token, or pledge, and seal."

This, my brethren, is the meaning of this solemn action. And hence you may know whether you are qualified to join in it. If you have not heartily consented to the contract, it is the greatest absurdity and deception, to set your seal to it. What! will you, as it were, annex your hand and seal—to a bargain that you do not agree to! Can you dare thus to be trifling with a heart-searching, all-knowing God! But, if divine grace has powerfully engaged your hearts to consent to this agreement, come with humble boldness, and attest and seal it before men and angels! And remember, for your comfort, that on God's part—it always stands firm and unalterable. You have his Word—which is his handwriting, his oath, his seal—to confirm your faith; and what can you desire more—to give you strong consolation!

4. This ordinance of the Lord's supper was intended for the saints to hold communion together.

By the communion of saints, I mean that mutual love and charity, that reciprocal acknowledgment of each other, that brotherly fellowship and communion, which should be cultivated among them as children of the same father, in the same family, and as members of the same society—the church, or mystical body of Christ. This is a thing of so much importance, that it is an article of the common creed of the Christian church.

Our sitting down at the same table, partaking of the same elements, and commemorating the same Lord, are very expressive of this communion, and have a natural tendency to cultivate and nourish it. In such a posture we look like children of one family, fed at the same table upon the same spiritual provisions. It is a significant expression: that we are one in heart and affection; that we have one hope of our calling, one faith, one baptism, one Lord Jesus Christ, and one God and Father of all; and that we acknowledge one another as brethren and fellow-Christians.

Hence this ordinance has been frequently and justly called the communion. And Paul assures us it deserves the name, 1 Corinthians 10:16, 17, "Is not the cup of thanksgiving for which we give thanks—a participation in the blood of Christ?" That is—is it not a token and pledge of our joint share and participation in the blessings purchased by his blood? "And is not the bread that we break—a participation in the body of Christ?" That is—is it not a sign of our common right to the happy effect of the sufferings of his body? "Because," says he, "there is one loaf—we, who are many, are one body, for we all partake of the one loaf." That is, "As many grains make but one loaf of bread, and as many members make but one body—so we, being many, are, as it were—but one bread, and one sacred body politic, of which Christ is the head; and our partaking together of one bread in the Lord's Supper, is a sign and pledge of this union." (The love feasts, among the primitive Christians, were intended still farther to express this brotherly love and communion.)

This appears still clearer from the design of the apostle in these verses, which was to caution the Corinthians against partaking with heathens in those religious feasts, which they were accustomed to celebrate in the temples of their idols, after they had offered their sacrifices. This he represents as idolatrous. "Therefore, my dear friends" says he, "flee from idolatry!" 1 Corinthians 10:14. And then, to convince them that in communicating with idolaters in these feasts—that they really join with them in their idolatry, he argues from the nature of the Lord's Supper, which is also a feast upon sacrifice. "Is not the cup of thanksgiving for which we give thanks—a participation in the blood of Christ? And is not the bread that we break—a participation in the body of Christ?" So by joining with idolaters in these religious feasts—we hold communion with them in their idolatry.

Hence you may learn another qualification for this ordinance, namely love and charity to all mankind, and especially to our fellow-communicants. To sit down at this feast of love with a heart possessed with angry and malicious passions—is certainly an aggravated wickedness. To this we may accommodate the words of Christ, though spoken before the institution of this ordinance. "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift." Matthew 5:23, 24.

Hence also you may learn that none but such as make a credible profession of the Christian religion, have a right to this ordinance. If it is a sign of the communion of saints, and if we should love our fellow-communicants as saints—then it follows that we should be real saints or true Christians. Our being such in reality—is necessary to give us a right in the sight of God; and our appearing such, is necessary to give us a right in the sight of the visible church, which can only judge by an outward visible profession.

Therefore such ought not to be admitted, however strenuously they insist that they are Christians, whose gross ignorance of the foundational truths of the gospel; or whose immoral and impious practices—leave no ground for a rational charity to hope that they are true Christians. How can we cultivate the communion of saints—with such who do not so much as appear to be saints? To have been baptized, to call themselves Christians, and to attend upon the worship of the Christian church, and the like—is far from being sufficient to constitute a credible profession; for all this a man may do—and yet be farther from practical Christianitythan a heathen.

But a man must profess and act habitually in some measure as a Christian, before he can justly be looked upon as a Christian! Alas! the number of professing Christians in our land are generally of a very different character! They may call themselves Christians, as you or I may call ourselves kings or princes; but the profession is ridiculous; and that is not Scriptural charity—which can communicate with them as fellow Christians.

5. In this ordinance God maintains communion with his people—and they with him.

This is a communion of a more divine and exalted kind, than the former: and it is often mentioned in Scripture as the privilege of the people of God. "Our fellowship" says John, "is with the Father and with his Son Jesus Christ." 1 John 1:3. The communion of the Holy Spirit is a part of the apostolic benediction, which we sometimes use at the close of our religious assemblies.

This communion consists partly in that fellowship which is carried on between God and his people. There is a spiritual fellowship carried on between him and them. He communicates his love and the influences of his Spirit to them; and they pour out their hearts, their desires, and prayers before him. He draws near to them, and revives their souls; and they draw near to him, and converse with him in prayer, and in other ordinances of his worship. Hence he is said to dwell in them, and to live in them. 2 Corinthians 6:16. "Our bodies are the temples of the Holy Spirit," in which he resides. 1 Corinthians 6:19. Christ speaks of this mutual fellowship in the strongest terms; "If a man loves me—my Father will love him, and I will love him, and we will come and make our abode with him." John 14:23.

There is also a kind of fellowship between Christ and his people. They are children of the same Father, and he is not ashamed to call them brethren; they are joint heirs of the same inheritance. They have a fellowship in his sufferings, Phil. 3:10, and are sharers in the glory and bliss of his resurrection and exaltation.

The relation between them is often represented by that between husband and wife, between whom all things are common. Hence the apostle argues, that "if we are Christ's, then all things are ours." 1 Corinthians 3:21.

There is also a happy interchange of property between Christ and his people: happy for them, though it was terrible to him. He took their sin upon him—and they have his righteousness in exchange! He endured the death they had incurred—and they enjoy the life he obtained. He assumed the curse due to them—and they have the blessing transferred to them which was due to him.

Here again the marital relation may be a proper illustration. As the wife is entitled to the inheritance of her husband, and he is answerable for her debts and obligations; so Christ made himself answerable in behalf of his people, for all their debts to the law and justice of God; and they are entitled to all the blessings he has purchased. O what a gracious and advantageous exchange, is this for us!

Now the Lord's Supper is a very proper emblem of this communion, and a suitable means to cultivate it. It is the place where Christ and his people meet, and have their sweet fellowship. He, the great Master of the feast, feeds them at his own table, upon his own provisions, in his own house; and they eat and drink, as it were, in company with him; and thus it is a spiritual fellowship between them. There he favors them with his spiritual presence, and gives them access to him; and they draw near to him withhumble boldness, and enjoy a full liberty of speech and conversation with him. There, under the elements of bread and wine, he makes over to them his body and blood, and all the blessings purchased by his sufferings; and they receive them with eager desire; they cast their guilt and unworthiness upon him, and give themselves to him, in return for his richer gifts to them! There they put in their humble claim as fellow-heirs with him, and he graciously acknowledges their title as good.

There is a solemn exchange made between them:
of their guilt—for His righteousness;
of their misery—for His happiness;
of their curse—for His blessing;
of their death—for His life.

Christ takes their evils upon himself—and they cast them off themselves upon him; and he makes over His blessings to them—and they humbly receive them by faith. And of all this, his appointing and their receiving this ordinance, is as it were, sitting down together at one table, like husband and wife, or parent and children—is a very proper emblem and representation.

And I doubt not, but some of you, upon such occasions, have enjoyed the pleasures of communion with him, which gives you a high esteem for this sacred feast, and clearer ideas of its design, than is in the power of any language to afford!

Here again you may learn one important preparative for the ordinance of the Lord's Supper; and that is, reconciliation to God, and a delight in communion with him. You cannot walk together, or maintain fellowship with him—until you are agreed, and take pleasure in his society. Therefore carefully inquire into this point.

Having thus shown you the principal ends of this institution, and the qualifications necessary in those that would partake of it, I shall subjoin this one general remark:

That it is evident from all that has been said, that people who live wicked and impious lives, whatever their profession is—have no right to this ordinance, and should not be admitted to it by the officers of the church, until they profess their repentance and reformation. When we exclude such, we are not taking too much upon us, nor pretending to judge of what we have nothing to do with; but we only exercise that power which is inherent in every society, and with which Christ has expressly invested his church!

Every society has a power to exclude those from its peculiar privileges, who violate the essential and fundamental laws of its constitution. And no law can be so essential to any constitution, as a life of holiness is to the character of a Christian, and the constitution of the Christian church. It does not matter what people profess with their lips; it is the life which is to be regarded as the decisive evidence! What would it signify for a man to insist that he was honest—if he persisted in theft and robbery! Or to take the oath of allegiance to his king—when his conduct was a course of rebellion against his sovereign! And equally insignificant and absurd, is a profession of Christianity without a correspondent practice!

If we consider the design and end of this ordinance, we cannot but see that such people cut themselves off from all right to it. Is it fit that a drunkard, a swearer, or any profane sinner should commemorate the death of the holy Jesus, while he has no love to him—but is determined to go on in sin! Should they wear the badge of Christ's disciples, whose lives proclaim them his enemies! Should they affix their seals to the covenant of grace, who have never consented to it—but are grossly violating it by their practice! Should they hold communion with Christ and his people, who have fellowship with the unfruitful works of darkness!

Hear the apostle upon this head: "You cannot drink the cup of the Lord—and the cup of devils! You cannot be partakers of the Lord's table—and of the table of devils!" 1 Corinthians 10:21. Such a thing is absurd and ridiculous! "For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you!" 2 Corinthians 6:14-17.

As to public offences, the apostle gives this direction to Timothy, which is binding upon all the ministers of Christ: "Those who sin," that is, that sin grossly, "rebuke before all, that others may fear!" 1 Timothy 5:20. To the same purpose he speaks to Titus, "Warn a heretic once, and then warn him a second time. After that, have nothing to do with him. You may be sure that such a man is warped and sinful; he is self-condemned!" Titus 3:10-11. Cast such heretics out of the church! This indeed is immediately intended of fundamental errors in doctrine—but it may undoubtedly be applied to wicked practices; for, as Tillotson justly observes, "The worst of heresies—is a bad life."

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