The Lord’s Supper as a Means of Grace (No. 1).

by Charles Hodge

I. The Lord’s Supper has ever been regarded as a source of power.

1. Some attribute to it nothing more than the moral power of a rite, significant of divine truth.

2. Others, on the opposite extreme, attribute to it an inherent, divine vine or supernatural power. Some attribute this supernatural power to the elements themselves; others, to the divine word or promise which is connected with the ordinance. These views agree, 1st. In denying that the efficacy is due to the ab extra influence of the Spirit. 2d. That it is not conditioned by the inward state of the communicant.

3. The doctrine of our church is, First, That the effect intended is not regeneration, nor justification. But it is, 1st. The renewed application of the blood of Christ. 2d. Our spiritual nourishment and growth in grace. Secondly. That these effects are not due to any supernatural power in the elements, or in the rite, or in him who administers it, but solely to the blessing of Christ and the operations of his Spirit. Thirdly. That the condition of this power, on our part, is faith. That is, if we have faith, we experience the power of the sacrament; if we have it not, we do hot experience it.

II. By faith here is not meant,

1. The general belief of the gospel, or plan of salvation as revealed in the Scriptures; nor

2. Does it mean saving faith. It is Dot true that every true believer receives Christ, feeds upon him to his spiritual nourishment at the Lord’s table, any more than it is true that every such believer is always spiritually edified by prayer or the reading of the Scriptures.

3. But it is faith in what the Scriptures teach concerning this ordinance. 1st. That it is a divine appointment, not a human device. 2d. That it is designed to commemorate the death of Christ. 3d. That it is a means of communion with the Lord Jesus Christ, i.e., first, a means of communicating to us the benefits of his death; and, second, a means or occasion of intercourse with our souls. Hence this includes,

(a) Faith in his presence in the ordinance.

(b) Faith that he is what he is, the Son of God in our nature, our prophet, priest and king.

(c) Faith that he loves us. This is indispensable. 4th. That it is a means of uniting all believers as one body. They become one by their joint participation of the same head. This is the faith requisite for profitable communion.

III. The reason is, that without it we are not in a proper state to receive the benefits of the ordinance, and with it we are. It constitutes the receptivity. If informed that a parent whom we had not seen for a long time was in a room awaiting us, it is plain,

1. that if we did not believe that he was there; or,

2. if we believed that the person really there was not our father; or,

3. that, although our father, he did not love us or acknowledge us as his child, then we should not be prepared to meet him. But if we believed all these three points, it would constitute our preparation, and we would not fail of being delighted by the interview. So of the Lord Supper, if we believe that Christ is there; that he is our God and Saviour; that he loves us, then we are sure of the benefits of his presence.