---

The Corinthians were a Church planted by Paul, watered by a long preaching among them. But notwithstanding all his pains he receives news of some corruptions crept in and overspreading that Church.

1. Concerning the carriage of men and women in the Church.

2. The celebration of the Lord's Supper.

3. The use and exercise of spiritual gifts (1 Corinthians 12:17).The apostle makes a transition from the first to the second, and taxeth them with their divisions. Observe divisions in a Church are usually attended with sad consequences. They despoil the Church of its beauty and ornaments; they here hindered a communion with one another. All communion is founded upon union; divisions shook that and brought in gross miscarriages about the Lord's Supper. For the reformation of those abuses the apostle reduceth them to the consideration of the first institution. Observe, in all reformations we are not so much to mind what this or that custom of the Church is when there is a clear word to walk by. Christ overthrows polygamy by reducing the number of persons married to the first institution (Matthew 19:4, 9).

1. How soon will corruptions creep into the best Church! The devil will sow his tares where God sows His wheat.

2. Human ceremonies are not to be urged, especially when they by abuse degenerate into superstition, carnality, and profaneness. Divine institutions, because of God's sanction, are not to be laid aside though abuses creep in. What is man's must be discarded, what is God's must be preserved. For the first doctrine. The Lord's Supper is chiefly instituted for the remembering and showing forth the death of Christ. It is not a bare historical remembrance of the death of Christ.For then —

1. Every profane man who assents to the history of Christ's death, and believes the acting of this tragedy on the Cross, and hath a notional belief of the ends of it, might be partaker of this ordinance. But the apostle puts a bar to that (ver. 28).

2. A man could not then receive more unworthily, or incur a greater damnation in this than in other acts. But here the apostle fixeth a particular guilt of the body and blood of Christ when received unworthily (vers. 27-29). As Christ's death was not a bare dying, but a death with high and glorious ends, so our remembrance of it is not to be a bare historical but a practical remembrance and declaration. As Christ's remembrance of the promises of His Father was not only an assent to the truth of them, but a recumbency on Him for the performance, so our remembrance of the death of Christ ought to be. It is not a speculative remembrance only, as when a man sees a picture of a prince, but such a remembrance as a man hath when he sees the picture of a dear friend absent from him at that time; he remembers not only his person, but the mutual love between them, the actions his friend hath done for him, which stirs up a sense of gratitude at that time.I shall show —

1. This is the end of the institution.

2. What it is in the death of Christ that is here remembered and shown forth.

3. How we should show forth this death.

(1) The remembrance and declaration of the death of Christ is chiefly intended hereby. For the explication consider —

1. God was always careful of appointing and preserving memorials of His favour. The pot of manna and Aaron's budding rod were to be preserved in the ark as standing monuments of God's kindness. Stones were appointed to be set up for a memorial of the division of the waters of Jordan to give the Israelites passage to the conquest of Canaan (Joshua 4:5). The passover was instituted as a memorial of the Israelites' affliction. And is there not much more reason for a standing memorial of that mercy of which all those were but the types? It hath been the custom of all nations to have an anniversary commemoration of those heroes who have been the instruments of some public happiness to them, and of all societies to commemorate their benefactors. And is there any reason to deny that to the great Benefactor of mankind, the Redeemer of the world?

2. These memorials are necessary —

(1) Because of the nature of our affections, which rather follow the orders of our sense than the commands of our souls, and are more excited by sensible than invisible objects. Most things we cannot understand but under sensible representations; we understand not God's power, goodness, justice, but by the objects we see those attributes conversant about. Hence are those frequent metaphorical resemblances of spiritual things in the Scripture, and our Saviour sets Himself forth to us under the notions of bread, wine, Bridegroom.

(2) In regard of the inconstancy of our affections. What our affections rouse themselves up to receive at the first approach, they afterwards begin to flag like the strings of an instrument that sound well at the first tuning, but quickly slack and need a watchful ear and careful hand to wind them up. We want, therefore, those memorials to keep up our hearts in a warm and glowing temper.

(3) In regard of the natural ingratitude and enmity we have to a crucified Christ, and the weakness of faith. What the world did, that doth every man's heart naturally, account the Cross foolishness. How is our faith weak when Christ is absent from us! He hath therefore instituted a symbol of His spiritual presence, whereby our minds might exercise themselves as well as the eyes of men did behold His body.

3. What it is in the death of Christ that is here set forth.

(1) The painfulness of His death. It is the picture of Him as He hung upon the Cross.

(a) This was the intent of the ancient passover. The lamb was to be killed, the flesh roasted with fire (Exodus 12:6-8).

(b) Of the elements in this sacrament. Bread signifies as passing through various kinds of sufferings to be made fit for food, reaped when ripe, thrashed when housed, ground to powder and baked to be made fit for bread. The actions testify the painfulness.

(2) The intention of this death for us. It is in this ordinance represented as a sacrifice-death. He is our Passover sacrificed for us (1 Corinthians 5:7, 8). In His institution it was, My body broken for you, My blood shed for you, as an expiatory sacrifice.

(3) The sufficiency of this death for us. It would never else be remembered. We remember no more than what was done; we remember a whole Christ broken. God by covenant with Christ could challenge no more, and justice after the striking of that match could demand no more. Whence ariseth a redundancy of merit, an overflowing merit for ten thousand worlds, were they in being and in a sinful state.

(4) The acceptableness of this death to God. All that Christ did He did by order as His Father commanded Him. Had not His death been acceptable to His Father He would not have ordered us to remember it.

(5) The present efficacy of this death. It is now of efficacy, and will be to the second coming of Christ. Why else should it be remembered? To what purpose should we commemorate it if it did not retain an everlasting efficacy?

(6) How we should show forth and remember this death.

1. Reverentially.

(1)  With a reverence of the holiness of God.

(2)  With a reverence of the justice of God.

2. Holily. We must undertake such religious services with suitable dispositions of heart.

(1)  With mourning hearts for sin. A broken Christ must not be remembered without a broken heart.

(2)  With deep considerations of the cursed nature and demerit of sin. It must needs be bitter, killing, condemning, cursed sin which brought Christ to such a bitter death.

(3)  With strong resolutions against sin. It is a sad thing to be Christians at a supper, heathens in our shops, and devils in our closets.

3. Believingly.

(1)  We should profess our adherence to Him. The showing forth His death is solemnly to cleave to Him alone for the pardon of our sins, the justification of our persons, and the sanctification of our natures.

(2)  Look up to Christ in His death as a Conqueror. It is the Lord's death; He was a Lord in His death; He was a King upon the Cross as well as a Priest, as He is a Priest in heaven as well as a King. His death was His victory, His ascension His triumph. Regard it, show it forth, not simply as a death, but a conquering death.

(3)  Plead this death with God.

(4)  Plead this death against sin and Satan. Show it against every charge. Can the sins of men be stronger to condemn than the blood of God is to save?

4. Humbly.

(1)  Consider in this representation what we should have suffered.

(2)  Consider the deplorable misery wherein we were. How deeply were we sunk into the mire that nothing could pluck us out but the Son of God!

5. Thankfully. Such mercies as the death of Christ require high and raised thanksgivings.

(1)  Blessing God for His love in offering up His Son to death.

(2)  Blessing Christ for His love in dying.

(3)  The costliness of this redemption by the death of Christ should excite us to show it forth with thankfulness.

(4)  The gain we have by it should excite us to it. Death was bitter to Him, but comfortable to us. By His blood are the promises sealed; by His blood all the treasures of grace, mercy, peace, happiness, riches of glory, are gathered together for us.Use:

1. If the Supper be a showing the death of Christ, it is then no sacrifice, but the commemoration of a sacrifice. Sacrifices imply some kind of expiation and atonement; this is a natural notion. But the Supper is not intended as an expiation of sin or a satisfaction to God. In a sacrifice something is offered to God, in a sacrament something is exhibited to us.

2. How should the death of Christ run much in our thoughts and our affections be raised! The Lord's Supper is to be frequently celebrated and participated of. "As often," implying, it ought often to be done.For explication.

1. How often is not determined.

2. Nor can there be a constant time fixed for every particular person. Because there are varieties in the cases of good men, who may by some emergency find themselves hindered one time and not another.

3. It was anciently often participated of. Some think every day from that of Acts 2:46.

4. Yet to be frequent in it is agreeable to the nature of the ordinance and necessary for the wants of a Christian. The too much deferring cloth more hurt than the frequent communicating. The oftener we carefully and believingly communicate the more disposed we shall be for it.It ought not to be neglected upon these reasons,

1. Because of the Author. It is a feast of God's providing. The great God appointed not any trifling ordinance; His wisdom appoints none but what His power can make worthy instruments; His goodness will appoint none but what His love will make highly beneficial; the contempt of it is a slighting both of His wisdom and grace. If Jordan be appointed for the healing Naaman's leprosy (2 Kings 5:10), the waters of Abana and Pharpar, rivers of Damascus, shall never be medicinal. When God appointed lamps for the defeat of the Midianites (Judges 7:20), had Gideon slighted them as too weak, and assaulted them with his numerous host, he had received a rout instead of a victory.

2. The time when Christ instituted it shows it is not worthy of our neglect. It was a little before His death (1 Corinthians 11:23).

3. The ends of it declare the unworthiness of neglecting it.

(1) The remembrance of Christ. How can we say we love Him if we do not mind Him? What value have we for Him if He be not in our thoughts? Well, but we may remember Christ otherwise without this ceremony. We may, but do we?

(2) It is a seal of the covenant. This is the common nature of a sacrament to be a seal of the righteousness or justification with God by faith in Christ (Romans 4:11). It is not only a sign which represents, but a seal which confirms the benefit.

(3) It is a renewing our covenant with Him.

(4) It is a communion with God.

4. The benefits of this ordinance require frequency. These benefits are many.

(1) Weakening of sin. Not physically, but morally. The lively representation and consideration of the death of Christ with all its circumstances is a strong incentive and assistant to the mortifying sin in us.

(2) Nourishment of the soul.

(3) Increase and exercise of grace. Christ is the storehouse and fountain of all the treasure of life and peace, but His ordinances are the channel.

(4) Sense and assurance of love often comes in by it.

(5) Union with Christ is promoted.Use:

1. How much is the neglect, if not contempt, of this institution to be bewailed!

(1) It concerns such to inquire whether the reasons of their neglect be valid against a positive command.

(2) Was it appointed to be neglected? Did Christ take such care to institute it and we take care to avoid it?

(3) How can such free themselves from unworthy reflections upon Christ? It is either an act of wisdom or folly in Him. If of wisdom, why are we so foolish as not to observe it? If of folly, why do we at all believe in Him whom we count a foolish Saviour?

(4) Is it neglected because the elements are so mean and the thing so easy in itself? Had any Israelite neglected to turn his eye upon the brazen serpent the poison in his blood had digged his grave.

(5) Or do we think Christ is come again that we neglect it?

(6) Why doth any one neglecter of it who hath faith observe any other command or institution?

(7) Or is it unfitness that is the cause of the neglect? Hath any man heard of repentance and faith and holiness, and yet hath nothing of them? What a miserable case is this!

(8) Consider what you lose and what danger you incur.

2. Use: Is of exhortation to observe it and that frequently. Though a dying Saviour is remembered, yet a living Saviour is sought for in it; and shall not we be as ready to seek a living Christ in the sacrament as the women were to seek a dead Christ in the sepulchre? (Matthew 28:1). Let us consider some questions.

(1) Will any believer be guilty of disobedience to the Author of his faith?

(2) Is Christ so mean a Friend as not to be remembered? The memory of a good friend should be very precious.

(3) Why should we not often be in those ways where we may meet with our best Friend?

(4) Have you no graces that need strengthening?

(5) Why will any true believer gratify Satan? The motions to hinder those that are gracious must either be from God or Satan. From God they cannot be, who is no enemy to the ordinance He hath appointed for them.

(6) Why should any believer deny to pay Christ the debt of thankfulness for His great love in that way which He hath appointed? It is a thanksgiving, a thankful remembrance, therefore anciently called the Eucharist. We have handled two doctrines from the words. There is one more yet behind concerning the duration of this ordinance. You show the Lord's death till He come. There is especially a twofold coming of Christ mentioned in Scripture.

1. His coming in the flesh.

2. His coming to judgment.The doctrine then is — the Lord's Supper is a lasting and continuing institution, not to be put down at the pleasure of any man. It will not be repealed till Christ come. Another gospel is not to be expected (Galatians 1:6, 7, etc.), and therefore while the gospel endures the appendixes, the institutions annexed to it will endure. The ordinances of Christ are like the pillar of fire and the cloud which guided the Israelites in their journey through the wilderness, and did not withdraw from them till they entered into Canaan.

1. All the ordinances of Christ are to continue in His Church, then certainly this.

2. Sacraments were thought by God needful for men in all their several states in the world. Sacraments were judged necessary by God in innocent nature. The Tree of Life had a sacramental signification of life upon Adam's obedience. Much more in lapsed nature have we need of those sensible things for the support of our faith in the promises of God. After the Fall there were various institutions brought in by degrees. Adam and Abel and Noah had their sacrifices as significant of the Messiah promised to them and expected by them. Abraham had an addition of circumcision. The Passover and other rites were added under Moses. And God always had some conduit-pipes through which to pour out the blessings of His grace upon the souls of His creatures.

3. All laws once settled are of force till they be repealed by that authority which did enact them.

4. The covenant is perpetual, and therefore the seals are perpetual.

5. The state wherein we are requires the continuance of it and of other ordinances.

(1) In regard of our constant decays. Our bodies would moulder to dust were they not daily nourished; and is there not as much need of nourishment for our souls?

(2) In respect of our weakness, some intercourse there must be between God and us if we be happy.Use:

1. Christ will always have a Church in the world. A Church is the seat of ordinances.

2. It is in no man's power to add to or detract from Christ's institutions. Not a pin in the temple He will have altered till He gives order. God is a jealous God, and careful of His sovereignty.

3. See Christ's love and bounty. Christ would not leave His people without a durable legacy.

4. This ordinance must not be contemned. The passover was to be observed, much more the Supper settled by Christ.

(Bp. Hacket.)

---

---

KJV: For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

WEB: For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.