I. By means of grace is meant the means of divine appointment for the purpose of conveying grace.
By grace is meant,
1. Some divine gift.
2. Divine or supernatural influence of the Holy Spirit. Where there are no such means of grace, their saving gifts, so far as we know, are not conferred. To those to whom God does not send his word, he does not send salvation.
II. The Lord’s Supper is a means of grace. What is the special gift and the special nature of the divine influence which it is intended to convey?
The Roman Catholic doctrine on this subject is,—
1. That each sacrament has its own special grace connected with it.
2. That that grace can be obtained in no other way. The benefits conveyed by baptism can be obtained only by baptism; so of orders, penance, extreme unction, etc.
3. That this gift, or the effect produced, is indelible, like the impression of a seal. Truth and error are here mixed. The error is,
1. In asserting that the gifts conveyed by the sacraments can be obtained in no other way.
2. In making certain rites sacraments, which are not such.
3. In making the gift or impression indelible. The truth is, that there is a difference between baptism and the Lord’s Supper. The former symbolizes the washing of the soul from guilt and pollution by the blood and Spirit of Christ; and these are the gifts specially conveyed. The latter while it
1. sets forth the death of Christ as a sacrifice for sins, and (
2. involves an appropriation of this sacrifice to the souls of believers, is
3. specially designed as the expression of our union with Christ and with one another. The special benefit, therefore, which it is designed to convey, is this fellowship with Christ and his people. And the special divine influence or inward grace, with which it is attended, is the consciousness of such union.
This is proved from what Paul says to the Corinthians, from the 6th chapter of John, although not directly referring to the Lord’s Supper, and from the general faith of the Church manifested in calling the Lord’s Supper a Communion. Hence we should specially expect and pray for this special grace when we go to the Lord’s table, and we should come away cherishing the feeling that we and Christ and his people are one. Hence also it is called a feast of love, and animosities between brethren are considered a special hindrance in this ordinance.
III. How is this grace conveyed?
1. Not by any inherent virtue in it.
2. Not by the supernatural power of the administrator.
3. Therefore not uniformly, nor to all. Some fail entirely of the blessing; some receive far more at one time than at another.
4. But it is conveyed to believers, and to those only; that is, to those who believe, 1st. In Christ and his gospel. 2d. In the special promise of God in connection with this ordinance. 3d. To those, therefore, who appropriate its blessings by faith.
5. As faith is the subjective condition, so the Spirit is the efficient cause. It is by his working in those who by faith receive the sacraments; thus their benefits are conveyed.
In this there is an analogy with the word.
1. It does not benefit all.
2. It does not benefit the believer always in the same way or measure.
3. Its sanctifying benefit is to those who by faith receive it.
4. This faith is the fruit of the Holy Spirit, by which also all its saving fruits are produced.
INFERENCES.
1. We should greatly value the Holy Supper. Protestants are apt to go to an extreme in opposition to Catholics.
2. We should be careful in our preparation for the communion.
3. And we should see to it that we are the better, and not the worse for our attendance on the Lord’s table.
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