-29 The Twenty-eighth and ninth Lord’s Days

28-29 The Twenty-eighth and ninth Lord’s Days
1 Corinthians 10:16
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?
The Apostle in the beginning of the eighth Chapter exhorted Christians to abstain from the unclean feasts of the Gentiles. In these words of the Text, after a digression by which he had prevented some objections, he brings an argument from a comparison of likes, whereby he proves that communication or partaking with Gentiles in their idolatrous feasts, cannot be exercised without communion with the Idols themselves. The comparing argument proposed to illustrate and prove this, is the Lord’s Supper, in which we have communion with Christ. The argument then comes to this: if in partaking of the Lord’s Supper we have communion with Christ, then also in partaking of the feasts of Idols, we have communion with the Idols. But the first is true; and therefore the latter is likewise true. The Assumption is set down and explained in our Text; and it is explained by the parts of the Lord’s Supper, or feast, which are bread and wine. The use of these is shown, 1. From the things which they serve to signify, as things like themselves, and subjects or objects which they signify. 2. From the manner of signifying; that they not only signify or represent, but they also ratify and seal a communion in, or a partaking of, the things signified. 3. From the reason or cause from which this relation and connexion arises between the signs and things signified; which is the blessing of the signs, or by using them, as Christ appointed.
Doctrine 1. The Lord’s Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ are sealed unto us.
This is hence gathered, in that bread and wine were the external signs appointed by Christ in this Sacrament, which are the chief means of bodily nourishment, as not only experience but also the Holy Spirit teaches us, Psalms 104:1 Now, it is not bread alone, nor wine alone that is used, but both together; this is partly so that the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts; and partly so that the sufficiency of our nourishment might be declared by it; namely, that we need to seek nothing for our nourishment outside of Christ.
Reason 1 . Because, just as we have the principle of grace and spiritual life in Christ, so also we ought to look for all progress and advancement in Christ, by faith. And as the first is signified in Baptism, so this last is most fitly declared in the Lord’s Supper. And it is this, properly, in which the Supper differs from Baptism.
Reason 2 . Because for our frequent Infirmities and falls, it was necessary for us to have some Sacrament for frequently renewing our confirmation, as indeed our faith stands in need of such renovation and corroboration. But Baptism is not to be renewed, because it is enough once to be born again, just as it was enough once to be born. Most conveniently, therefore, the Supper was instituted, to be celebrated often by us, so that in faith and all grace we might grow more and more, and be confirmed and strengthened in it.
. Psalms 104:15 And wine that makes glad the heart of man, Oil to make his face shine, And bread which strengthens man's heart.
Reason 3 . Because we receive from God all the increases of grace; so it is fitting that, by public profession, we acknowledge this to the glory of his name, and to stirring up our thankfulness to him, for which use the holy Supper most fitly serves us.
Reason 4 . Because that communion which between the members of the Church, as they belong to the same family, and as they all eat of the same spiritual food at the same table that belongs to their own and same Master and Lord, cannot be more fitly declared than by such a sacred and solemn spiritual feast or banquet.
Use 1 . Of Comfort: that we may be refreshed; because in this manner, both by Word and Sacrament or seal, we have this confirmed to us: that all that is necessary for our nourishment, growth, and advancement in grace, for attaining spiritual perfection, is prepared for us in Christ, and is to be derived to us by him.
1
Use 2 . Of Exhortation: that we may diligently bestow all care and industry, so that we may really and in operation attain this nourishment, growth, and advancement in grace, which is exhibited to us in the Sacrament, rightly used.
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Doctrine 2. This nourishment which we receive in Christ, is by the working of faith.
This is hence gathered, in that we are said in the Text to have communion with the flesh and blood of Christ, which yet are not bodily present with us, but are only spiritually partaken of by faith, as is apparent in other passages.
Reason 1. Because it is by faith that we have union with Christ. 
Reason 2. Because by faith in Christ, we draw to ourselves and suckle as it were, all grace and spiritual life.
Reason 3 . Because as the principle of our spiritual life is faith, so our nourishment and growth in that same life depend on the further intention and extension of this faith. For all spiritual endowments and riches are vigorous or grow cold as our faith is vigorous or grows cold.
Use 1. Of Refutation: against those who would have Christ given to us in the Sacrament only by the outward bodily work, and to be received only by the mouth, whether we have faith or not.
Use 2 . Of Direction: that in the use of the Lord’s Supper, we take great care to stir up our faith, because for nourishment and growth, not only are the habit and disposition of faith required, but also the actual exercise of it, in that all — even believers and the faithful — are not worthy receivers of this Supper unless they rouse up the faith they have, and exercise it as the exigency of that time and business require.
Doctrine 3 . For this spiritual nourishment in the Supper, it is not required that the bread and wine be substantively changed into the body and blood of Christ; nor that Christ be bodily present in, with, and under the bread and wine; but only that they be changed as to relation and application or use; and that Christ be spiritually present only to those who partake in faith.
1 That is, delivered, applied, or brought to us by him; or we derive these from him.
This is gathered hence: in that bread and wine are said to remain so here in the Supper; and our communion with Christ is said to be such as Idolaters have with their Idols, which stands in relation only. Therefore the Transubstantiation of Papists, and the Consubstantiation of Lutherans conflict:
Reason 1 . With the nature of Sacraments in general, whose nature consists in a relative union or likeness, as has been explained — it is not in a bodily succession of the one in the other’s place, or a substantive change of the one into the other; nor yet is it a bodily conjunction or presence of the one with, in, and under the other.
Reason 2. With the analogy of this to the other Sacrament of Baptism, in which neither Transubstantiation nor Consubstantiation is made, nor dreamed of being made, analogous. Reason 3. With all the Sacramental phrases or manners of speaking that are used through all the Scriptures.
Reason 4 . With the human nature of Christ which, with its essential properties, can neither safely be everywhere at once, nor yet in so innumerable places at once, as the Supper of the Lord is usually to be given at one time.
Reason 5 . With the state and condition of the glorified body of Christ, which does not allow for the flesh and blood of Christ to be divided or sundered, broken, devoured and chewed by the teeth, concocted and digested by the stomach, etc., or to be handled in any other such manner.
Reason 6. With the revealed will of God, by which it is certain that Christ remains bodily in the Heavens, and shall do so until he comes again to judge the quick and the dead. Use 1. Of Refutation: against the errors and mad outcries of those who defend such monstrous Doctrines without any shame, as they were at first hatched and received without any ground.
Use 2 . Of Direction: that in the use of this Supper, we admit no gross and carnal thoughts into our minds, as if the spiritual eating of and feeding upon Christ daily in the Word preached, were not altogether the same substance as that in the Sacrament.1 For they differ only in this: that the Sacramental eating differs only in the manner, or external adjunct of sealing, or obsignative2 exhibition or ratification, from the others that are merely spiritual, and without this outward obsignation in the Word preached — though it often has the inward and substantive obsignation by the Spirit, for which reason only was the other instituted.
Doctrine 4 . The only ground of this operative presence of Christ in the Sacrament is that blessing by which we bless, consecrate, or set apart the bread and wine for such a holy use according to Christ’s appointment, who can only be present with his own Ordinance by his Spirit and operation, according to his promise, when it is used as appointed.
This is taught in the Text, The cup of blessing which we bless, etc. This blessing contains in itself 1. The Institution recited and explained in celebration of the Supper as the ground of the whole action, and of the benefit and blessing that follows it. 2. A thanksgiving for Christ and for his appointment, to the Father, through Christ, and by the Spirit, so that in this Ordinance we are more and more made partakers of Christ and of his benefits. 3. A petition whereby the grace of God is sought for directing and keeping us in the right use of it, and making this Ordinance powerful unto all the ends for which it was appointed by him. And this is properly the consecrating of the signs, or outward elements.
1 John 6:54-58, John 6:63 "Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. "For My flesh is food indeed, and My blood is drink indeed. "He who eats My flesh and drinks My blood abides in Me, and I in him. "As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. "This is the bread which came down from heaven-- not as your fathers ate the manna, and are dead. He who eats this bread will live forever." …"It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.
2 Obsignation: the action or process of certifying by means of (or as if with) a seal, or a mark of ratification.
Reason 1. Because by this blessing, bodily things are separated from a common use, and are set apart to a holy use, and so they are consecrated and sanctified.
Reason 2 . Because by these acts, both the will of God by his institution, and our will or consent in this business, sanctified by our prayers, come together as one, for procuring spiritual power and operation in the forms or use of these signs.
Reason 3. Because Christ himself did this and commanded that we should do the same, so that by doing so, we may look for the spiritual blessing from him. 
Use 1. Of Refutation: against those kinds of enchantments or sorceries that the Papists have put in place of this blessing or consecration.
Use 2 . Of Direction: that in the celebration of this Supper, we may always have Christ’s institution before our eyes with thanksgiving, and seeking grace or favour, so that we may approve ourselves in the right use of it; because from these come all the blessing and power of the Sacrament.