The Lord's Supper by Thomas Watson (Modern, Updated Translation)

The Lord's Supper Book Summary

Thomas Watson's treatise The Lord's Supper (also titled The Mystery of the Lord's Supper in some editions) is a 17th-century Puritan work that provides a deep theological and devotional exploration of the Christian sacrament instituted by Jesus Christ in Matthew 26:26-28. Watson views the Lord's Supper as a visible sermon and a profound mystery of mercy, designed to confirm faith, commemorate Christ's passion, and nourish believers spiritually. Drawing on Scripture, he emphasizes its institution, meaning, preparation, benefits, and practical implications, while refuting errors like transubstantiation. The work is structured around doctrinal exposition, exhortations, and applications, urging believers to approach the Supper with reverence and to live transformed lives in response.

The Institution and Purpose

Watson explains that Christ appointed the Supper as an aid to human weakness, where the preached Word engrafts faith, but the sacrament seals and strengthens it through visible signs (bread and wine symbolizing Christ's body and blood). Instituted after the Passover supper on the night of His betrayal, it serves as a spiritual banquet and antidote to fear amid trials. Christ is the author, adding divine authority; the timing underscores its role in preparing disciples for suffering. The Supper is not mere remembrance but a means of grace, offering real communion with Christ (1 Corinthians 10:16).

The Manner and Symbolism

Watson breaks down the actions: taking the bread (signifying Christ's separation for holy use), breaking it (shadowing His death and torments), blessing it (consecrating the elements and giving thanks for redemption), and administering the cup (representing His shed blood for remission of sins). Bread is chosen for its nourishing qualities, analogous to Christ as the "Bread of Life" (John 6:48). The breaking highlights Christ's voluntary, bitter suffering—not for His own sins but for humanity's (Isaiah 53:5)—involving physical pain, shame, and curse (Deuteronomy 21:23), yet bringing healing and salvation. The blood is precious (1 Peter 1:19), punishing sin while pardoning believers, contrasting Christ's "cup of astonishment" (Ezekiel 23:33) with the believers' cup of blessing.

Benefits and Meaning

The Supper displays God's infinite love in giving Christ to die for sinners, reconciling them to God and one another. It is a feast where Christ imparts Himself, bestowing remission of sins, justification, adoption, sanctification, and a foretaste of heavenly glory. Watson calls it "the feast of the cross," conveying all good things: spiritual life, cleansing, comfort, and heaven's procurement. Christ's body and blood are likened to manna—sweet, medicinal, and eternal—excelling earthly sustenance by healing souls and satisfying eternally.

Refutations

Watson confutes Roman Catholic transubstantiation, arguing it contradicts Scripture (Christ's body is in heaven, Acts 3:21) and reason (bread remains bread), leading to idolatry and blasphemy in the Mass. He also rejects viewing the Supper as a mere shadow, affirming its efficacy in conveying grace.

Preparation and Examination

Believers must prepare diligently (1 Corinthians 11:28), examining their spiritual state with qualities like seriousness, knowledge of God, longing, penitence, sincerity, love, humility, faith, prayer, and self-denial. Watson warns against unworthy partaking, which brings judgment, and urges hearts free from malice and worldly distractions.

Remembrance and Response

The Supper is for remembering Christ's death ("This do in remembrance of Me," 1 Corinthians 11:25) with joy, not just grief, leading to conformity—dying to sin and the world (Galatians 6:14). It strengthens grace, increasing weak faith to great faith (Matthew 15:28). In response to Christ's love, believers should express thankfulness through courage in suffering, fruitfulness in works, zeal for God's honor, and total subjection to Christ (2 Corinthians 5:15).

Living Suitably, Comforts, and Warnings

Participants must live heavenly lives, with words, affections, and conduct reflecting Christ (Colossians 3:2). Watson offers comforts for sincere believers, even with weak faith, and warnings against neglect or hypocrisy, which risk divine anger. In conclusion, the Supper calls for transformed, grateful lives honoring Christ's sacrifice.

The Lord's Supper

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To the Honorable, Virtuous, and my ever Honored Friend, Mrs. Dorothy Wolstenholm

Madam,

Besides the awareness I've had of you, when I had the pleasure of living among some of your noble relatives, your friendly demeanor, and the favorable attention you've given me, have made me greatly indebted to you. I didn't know how else to show my gratitude than by presenting you with some of the treasure that, with the help of the Spirit, I've uncovered from the sacred mines of Scripture. The tractate I dedicate to you here is small, but the subject it covers is of great and unique value. Pearls can fit in a small space, and a powerful remedy can be given on the tip of a knife. The Lord's Supper is a matter of significant importance, as it contains the very essence of the Gospel. Madam, admire the distinguishing grace that has made you noble, not only by birth but also in spiritual gifts. How deeply you are obliged to God, who has given you insight into the mystery of life, which will stay with you even when the flower of beauty fades, and the feathers of honor lie in the dust. Madam, let Jesus Christ always be in your thoughts; you are never out of His. Let that dear Savior lie as a bundle of myrrh between your breasts; delight much in the galleries where the King of Glory is held. Count those hours as golden when you are at the table of free grace, and Christ sups with you, and you with Him. I have no more to add at present, only to ask for your kind interpretation and reception of these few unpolished lines. So, entreating the Lord to enrich you with all spiritual and eternal blessings, I take my leave and rest,

Madam,

Yours to serve you, Thomas Watson.

To the Reader

Christian Reader,

When I think about the holiness and solemnity of the blessed sacrament, I can't help but feel a sense of awe and believe that I must hold this mystery in the highest respect. The elements of bread and wine are common in themselves, but under these symbolic representations, divine excellencies are hidden. Look here at the best of delights; God is in this Feast. Here is the Apple from the tree of life: Here is the house of wine, where the banner of free grace is gloriously displayed. In the sacrament, we see Christ broken before us, and his broken body is the only comfort for a broken heart. While we sit at this table, Christ's precious spikenard of merit and grace sends forth its fragrance. The sacrament is both a healing and a sealing ordinance. Here our Savior leads his people up the Mount of Transfiguration and gives them a glimpse of paradise. How welcome should this jubilee of the soul be, where Christ appears in the brilliance of his beauty and draws the golden chain of his love to the center of a believer's heart. Oh, what flames of devotion should burn in our hearts! How agile and nimble should we be, mounting up as on wings of cherubim, when we are to meet the Prince of Glory, who brings the olive-branch of peace in his mouth, and whose kisses leave a print of heaven upon the soul. The purpose of this following discourse is to raise a high value and appreciation of the Sacrament, to excite holy ardors of soul in those who intend to partake of it. Don't think that it is enough to be outwardly devout at God's Table, drawing near to him with the lip, when the Heart is far from him. What is this but with Ephraim to surround God with lies? Those who put off God with mere shows, he will put them off with mere signs. Those who give God only the skin of duty will carry away only the shell of comfort. Spirituality is the life of worship: If we come to the sacrament in due order, we shall see him whom our souls love. The Lord will give us a foretaste here and reserve the aftertaste of glory for the Kingdom of Heaven. That this may be achieved, shall be the earnest prayer of him, who is

Yours in the Work of the Gospel, Thomas Watson.

Introduction

The Mystery of the Lord's Supper.

And as they were eating, Jesus took bread, blessed it, broke it, and gave it to his disciples, saying, "Take, eat, this is my body." Then he took the cup, gave thanks, and gave it to them, saying, "Drink all of it. For this is my blood of the new covenant, which is shed for many for the forgiveness of sins." (Matt. 26:26-28)

In these words, we have the Institution of the Lord's Supper. The Greeks call the Sacrament μυστήριον, a Mystery: There is in it, a Mystery of Wonder, and a mystery of Mercy. “The celebration of the Lord's Supper”, (says St. Chrysostom), “is the Commemoration of the greatest Blessing that the World has ever enjoyed”. A Sacrament is a Visible Sermon. And in this, the Sacrament excels the Word Preached. The Word is a Trumpet to proclaim Christ, the Sacrament is a Glass to represent him.

But why was the Sacrament of the Lord's Supper appointed? Isn't the Word enough to bring us to Heaven?

The Word is for bringing us in; the Sacrament is for strengthening our faith. The Word brings us to Christ; the Sacrament helps us grow in Him. The Word is like the fountain where we are baptized with the Holy Spirit; the Sacrament is like the table where we are fed and nurtured. The Lord meets us in our weakness: if we were purely spiritual beings, we wouldn't need bread and wine, but since we are physical beings, God helps our faith by giving us not just an audible Word, but also a visible sign. I can refer to what our Savior said in John 4:48: "Unless you see signs, you will not believe." Christ presents His body and blood to us in the elements: here are the signs, otherwise, we wouldn't believe.

Things we see have a greater impact on us than things we hear. A serious display of mortality affects us more than a speech. So, when we see Christ broken in the bread, and as if crucified before us, this touches our hearts more than just hearing about the cross.

So I come to the Text: While they were eating, Jesus took bread, etc.

Where I will explain these five points, in relation to the Sacrament.

1. The Author.

2. The Time.

3. The Manner.

4. The Guests.

5. The Benefits.

1. The Author of the Sacrament, Jesus Christ.

“Jesus took bread” To institute Sacraments is the right of Christ, and it is a mark of his authority. Only the one who can give grace can appoint the Sacraments, which are the seals of grace. Christ, being the founder of the Sacrament, gives it glory and significance. A king making a feast adds more grandeur and magnificence to it. Jesus took bread: he, whose name is above every name; God blessed forever.

2. The time when Christ instituted the Sacrament

We can notice two circumstances here: 

1. It was after he had eaten, Luke 22:20 “After Supper”. This had a deeper meaning: to show that the Sacrament is mainly meant as a spiritual feast; it's not about indulging the senses but about nourishing the soul. It was after supper.

2. The other aspect of timing is that Christ set up the Sacrament just before his suffering (1 Cor. 11:23). "The Lord Jesus, on the night he was betrayed, took bread." He knew his disciples were about to face tough times; it would be deeply troubling for them to see their Lord and Master crucified. Soon after, they would also have to endure hardships. So, to prepare them for this and lift their spirits, on the very night he was betrayed, he gave them his Body and Blood in the Sacrament.

This might give us a good hint that in all mental troubles, especially when danger is near, it's important to turn to the Lord's Supper. The Sacrament is both a remedy against fear and a boost to faith. The night when Christ was betrayed, he took bread.

3. The manner it was established

Where there are four noticeable things:

• Taking the bread.
• Blessing it.
• Breaking it.
• Administering the cup.

1. The taking of the bread. Jesus took bread.

What does the phrase "He took bread" mean?

When Christ took and set apart the bread from everyday use, it represented a double mystery.

1. It meant that God, in His eternal plan, set Christ apart for the work of our redemption. He was separate from sinners (Heb. 7:26).

2. Christ's setting the elements apart from common bread and wine showed that he is not for just anyone to feed on. Those who touch these holy things of God must be divinely purified; they need to be outwardly separated from the world and inwardly sanctified by the Spirit.

Why did Christ take Bread, rather than any other element?

1. Because it symbolized Him. Christ was represented by the Showbread (1 Kings 7:48), by the bread Melchizedek offered to Abraham (Gen. 14:18), and by the cake the angel brought to Elijah (1 Kings 19:4). Therefore, He took bread to fulfill the symbol.

2. Christ took bread because of the analogy; bread closely resembled him, John 6:48. "I am that bread of life." There is a threefold resemblance: 

[1.] Bread is useful. Other comforts are more for delight than use. Music delights the ear, color the eye, but bread is the staff of life. So is Christ useful. There is no subsisting without him, John 6:57. "He that eateth me, even he shall live by me."

[2.] Bread is satisfying. If someone is hungry, bring them flowers or pictures; they won't satisfy, but bread does. In the same way, Jesus Christ, the bread of the soul, satisfies. He satisfies the eye with beauty, the heart with sweetness, and the conscience with peace.

[3.] Bread is strengthening. (Psal. 104:15) Bread which strengthens the human heart. So Christ, the bread of the soul, gives strength. He strengthens us against temptations, and he gives us strength for work and endurance. He is like the cake the Angel brought to the Prophet, (1 Kings 19:8). He got up, ate, and went in the strength of that food for forty days and forty nights, to Horeb, the Mount of God.

2. The second part of the Institution is Christ's blessing of the bread. 

He blessed it. This was the consecration of the elements. Christ, by his blessing, sanctified them and made them symbols of his body and blood.

Christ's consecration of the elements highlights three things:

1. Christ, when blessing the elements, revealed the nature of the sacrament to the Apostles. He explained this mystery. Christ informed them that just as they physically received the elements, they also received him spiritually into their hearts.

2. Christ's blessing the elements meant he prayed for a blessing on the ceremony. He prayed that these symbols of bread and wine, through the blessing and work of the Holy Spirit, would sanctify the chosen ones and confirm all spiritual blessings and privileges to them.

3. Christ's blessing the elements was him giving thanks. So it is in the Greek, He gave thanks.

1. Christ gave thanks that God the Father, in the infinite riches of his grace, had given his Son to atone for the sins of the world. And if Christ gave thanks, how can we give thanks? If he gave thanks who was to shed his blood, how can we give thanks who are to drink it?

2. Christ gave thanks that God had provided these elements of bread and wine, not just as symbols, but as guarantees of our redemption. Just like a seal is used to finalize a land deal, the sacrament, as a spiritual seal, serves to grant Christ and Heaven to those who receive it worthily.

3. The third part of the Institution is the breaking of the bread. 

He broke it. This symbolized Christ's death and suffering, with all the torments of his body and soul (Isa. 53:10). It pleased the Lord to bruise him. When spices are crushed, they release a sweet aroma. Similarly, when Christ was bruised on the cross, he released a most fragrant scent. Christ's body being crucified was like breaking open a box of precious ointment, filling heaven and earth with its perfume.

But why was Christ's body broken? What caused his suffering?

Surely not for any fault of his own (Dan. 9:26). The Messiah shall be cut off, but not for himself. In the original it is, He shall be cut off, and there is nothing in him. There is no cause in him why he should suffer. The high priest, when he went into the tabernacle, offered first for himself (Heb. 9:7). Though he had his mitre or golden plate and wore holy garments, he was not pure and innocent; he had to offer a sacrifice for himself as well as for the people. But Jesus Christ, that great high priest, though he offered a bloody sacrifice, did not do it for himself.

Why then was his blessed body broken? 

It was for our sins (Isa. 53:6). "But he was wounded for our transgressions." The Hebrew word for wounded has a double emphasis; it can either mean that he was pierced through like with a dart, or that he was profaned. He was treated like some common vile thing; and Christ might thank us for it, "He was wounded for our transgressions." So, if the question were put to us, as it was once to Christ, “prophesy, who is it that hit you?” (Luke 22:64), we might quickly answer, it was our sins that struck him. Our pride made Christ wear a crown of thorns; as Zipporah said to Moses, "A bloody husband you are to me" (Ex. 4:25), so may Christ say to his Church, "A bloody spouse you have been to me; you have cost me my heart-blood."

But how could Christ suffer, being God? The Godhead can't suffer, right?

Christ suffered only in his human nature, not his divine nature. Damascene explains it with this analogy: If you pour water on red-hot iron, the fire suffers from the water and is extinguished, but the iron does not suffer. Similarly, Christ's human nature could suffer death, but his divine nature cannot experience any suffering. When Christ was suffering in his human nature, he was triumphing in his divine nature. Just as we marvel at the rising of the Sun of Righteousness in his incarnation, we can also marvel at the setting of this Sun in his passion.

But if Christ suffered only in His human nature, how could his suffering make up for sin?

Because of the hypostatic union, the human nature being united to the divine; the human nature did suffer, the divine did satisfy. Christ's Godhead gave both majesty and efficacy to his sufferings. Christ was Sacrifice, Priest, and Altar. He was Sacrifice, as he was Man; Priest, as he was God and Man; Altar, as he was God. It is the property of the altar to sanctify the thing offered on it (Matt. 23:19). So the altar of Christ's Divine Nature sanctified the sacrifice of his death, and made it meritorious.

Now about Christ's suffering on the cross, notice two things:

1. The bitterness of it to him, He was broken. Just thinking about his suffering put him into an agony (Luk. 22:44). Being in agony, he prayed more earnestly, and his sweat was like great drops of blood falling to the ground. He was as full of sorrow as his heart could hold (Mat. 26:38). My soul is exceedingly sorrowful, even unto death.

Christ's crucifixion was: 

1. A prolonged death. It was much more for Christ to suffer for one hour than for us to suffer forever; but his death was extended, he hung on the Cross for three hours. He experienced many deaths before he could die once.

2. It was a painful death. His hands and feet were nailed, and since these parts are full of nerves and very sensitive, the pain must have been extremely intense and sharp. To have the poisoned arrow of God's wrath shot into his heart was the dreadful climax and caused that loud cry on the cross, "My God, my God, why have you forsaken me?" (Matt. 27:46). The justice of God was now fully inflamed and heightened to its peak. God did not spare his Son (Rom. 8:32). Nothing could be reduced from the debt. Christ felt the pains of Hell, though not physically, yet equivalently. In the sacrament, we see this tragedy acted out before us.

3. It was a shameful death. Christ hung between two thieves (Matt. 27:38). As if he had been the main criminal. No wonder the lamp of heaven withdrew its light and covered itself in darkness, as if blushing to see the Sun of Righteousness in an eclipse. It's hard to say which was greater, the blood of the cross or the shame of the cross.

4. It was a cursed death, Deut. 21:23. This kind of death was so detestable that Constantine made a law that no Christian should die on the cross. The Lord Jesus went through this (Gal. 3:13) being made a curse for us. He who was God blessed forever (Rom. 9:5) was under a curse.

2. Think about how sweet it is for us. Christ's bruising is our healing (Isa. 53:6). By his stripes, we are healed. Calvin calls the Crucifixion of Christ, "Cardo salutis," the hinge on which our salvation turns. And Luther calls it "Fons salutis," a Gospel spring opened to refresh sinners. Indeed, the suffering of Christ is a deathbed comfort; it is an antidote to expel all our fear. Does sin trouble you? Christ has overcome it for us. Besides the two thieves crucified with Christ, there were two other invisible thieves crucified with him: sin and the devil.

4. The fourth part of the Institution is Christ administering the cup: 

And he took the cup. Taking the cup showed the abundance of merit in Christ and the richness of our redemption. Christ was generous; he gave not only the bread but also the cup. We can say like the Psalmist, "With the Lord is plenteous redemption" (Ps. 130:7).

If Christ gave the cup, how dare the Catholics withhold it? They clip and mutilate the ordinance. They blot out scripture and should fear that doom (Rev. 22:19). "If any man shall take away from the words of the book of this prophesy, God shall take away his part out of the book of life."

What does it mean when Christ takes the cup?

The cup is symbolic: It represents the wine in it. By this, Christ signified the shedding of his blood on the cross; when his blood was poured out, it was like the Vine being cut and bleeding; it was like the lily of the valleys turning a purple color. This was a cup of astonishment for Christ, but for us, it is a cup of salvation. When Christ drank this cup of blood, we can truly say he drank to the health of the world. It was precious blood (1 Pet. 1:19). In this blood, we see sin fully punished and fully pardoned. The spouse can give Christ her spiced wine and the juice of her pomegranate (Song. 8:2) because Christ has given her a draught of his warm blood, spiced with his love, and perfumed with the divine nature.

4. The fourth thing is the guests invited to this supper, or the people to whom Christ distributed the elements

He gave to the disciples, and said, “take, eat.” The sacrament is children's bread. If someone makes a feast, they call their friends. Christ calls his disciples; if he had any piece better than the others, he gives it to them.

Luke 22:19: "This is my body which is given for you." That means, for you as believers. Christ gave his body and blood to the disciples, mainly because they were believers. Just like Christ poured out his prayers, he also shed his blood only for believers. See how close to Christ's heart all believers are! Christ's body was broken on the cross, and his blood was shed for them. Romans 11:7: "The election hath obtained it." Christ passed by others and died intentionally for them. Impenitent sinners gain no benefit from Christ's death, except perhaps a short reprieve. Christ is given to the wicked in wrath. He is a rock of offense (1 Pet. 2:8). Christ's blood is like chemical drops of oil, which heal some patients but kill others. Judas sucked death from the tree of life. God can turn stones into bread, and a sinner can turn bread into stones—the bread of life into the stone of stumbling.

5. The fifth thing to notice in the text is the benefit of this Supper, in these words, "For the remission of sins."

This is a mercy of the highest order; the ultimate blessing: "Who forgives all your iniquities, who crowns you with lovingkindness" (Psalm 103:3-4). Whoever has this grace granted is enrolled in the book of life: "Blessed is the one whose transgression is forgiven" (Psalm 32:1). Under this phrase, "remission of sin," by a Synecdoche, all heavenly blessings are included—justification, adoption, glory. Because of these benefits, we can, with Chrysostom, call the Lord's Supper, The Feast of the Cross.

Application

This teaching about the sacrament goes against the idea of transubstantiation. When Christ says, "This is my body," the Catholics claim that the bread, after being blessed, turns into the actual substance of Christ's body. We believe that Christ's body is present in the Sacrament spiritually, but the Catholics say it is there physically, which is both ridiculous and disrespectful.

1. Ridiculous; Because it goes against: 

1. Scripture: The scripture says that Christ's body is physically and specifically in heaven, Acts 3:21. "Whom the heavens must receive, until the times of Restitution of all things." If Christ's body is confined to heaven, then it cannot be physically in the eucharist. 

2. It is contrary to reason: How can something change into a different form but still stay the same? How can the bread in the sacrament turn into flesh but still be bread? When Moses' rod turned into a serpent, it couldn't be both a rod and a serpent at the same time. Saying that the bread in the sacrament changes into the body of Christ but still remains bread is a complete contradiction. If the Catholics say the bread has disappeared, that belongs more in their legends than in our beliefs, because the color, form, and taste of the bread still remain.

2. Irreverent; This belief in transubstantiation is irreverent; as shown in two ways: 

1. It desecrates Christ's body; because if the bread in the Sacrament is truly the body of Christ, then it can be eaten not only by wicked people but also by reptiles and vermin, which would disgrace and disrespect Christ and his ordinance.

2. It inevitably leads people into sin; because of the misunderstanding that the bread is actually Christ's body, they end up giving divine worship to the bread, which is idolatry. Additionally, the offering up of the bread, or host, in the mass is a blasphemy against Christ's priestly office, as if his sacrifice on the cross were imperfect.

Therefore I agree with Peter Martyr that this doctrine of transubstantiation should be rejected and dismissed, as it is a product of human imagination and not rooted in the teachings of the holy scriptures.

2. This teaching about the Sacrament challenges those who see the Lord's Supper as just an empty symbol or shadow representing Christ's death, without any real power in it. Surely, this glorious practice is more than just an image or representation of Christ. Why is the Lord's Supper called "The communion of the body of Christ," if not because, when celebrated properly, we have a sweet connection with Christ? In this gospel practice, Christ not only shows His beauty but also shares His power. The sacrament is not just a picture drawn; it is a breast drawn, giving us a taste of Christ as well as a sight. Those who see the Sacrament only as a representation of Christ miss the mystery and the comfort it offers.

Application 

It informs us of several things.

1. It shows us the necessity of coming to the Lord's Supper. Has Jesus Christ gone to all this effort to prepare a Feast? Then surely there must be guests. It is not up to us to decide whether we will come or not; it is an indispensable Duty (1 Cor. 11:28). "Let him eat of that bread." These words are not just permissive, but authoritative: As if a king should say, "Let it be enacted." Neglecting the sacrament puts people in a spiritual allegiance to a foreign power. It was infinite goodness in Christ to open that blessed vessel of his body and let his sacred blood stream out; and for us to willfully omit such an ordinance, where the trophy of mercy is so richly displayed and our salvation so closely concerned, Christ may well take this as an undervaluing of him and interpret it as no better than telling him to keep his feast to himself. He who did not observe the Passover, that soul was to be cut off (Numb. 9:13). How angry was Christ with those who stayed away from the Supper! They thought they could get away with a polite excuse, but Christ knew how to interpret their excuse as a refusal (Luk. 14:24). "None of those men which were bidden shall taste of my Supper." Rejecting gospel-mercy is such a serious sin that God can do no less than punish it as contempt. Some need a flaming sword to keep them away from the Lord's Table, and others need Christ's whip of small cords to drive them to it.

Perhaps some will say they are above the sacrament. It would be strange to hear someone say they were above their food! The Apostles were not above this ordinance, so does anyone dare to think they are higher than the Apostles? Let all enthusiasts consult that Scripture, 1 Cor. 11:26. "As often as you eat this bread and drink this cup, you show the Lord's death till he comes." The Lord's death is to be remembered sacramentally until he comes to judgment.

2. See the misery of unbelievers; though the Lord has appointed this glorious ordinance of his body and blood, they reap no benefit from it. They come to the sacrament, either to maintain their reputation or to silence their conscience, but they gain nothing for their souls. They come empty of grace and leave empty of comfort: "It shall even be as when a hungry man dreams, and behold he eats, but he awakens, and his soul is empty" (Isa. 29:8). Wicked people imagine they partake in this spiritual banquet, but they are in a golden dream. Alas, they do not discern the Lord's body. The manna lay around Israel's camp, and they did not recognize it: "They wist not what it was" (Ex. 16:15). Similarly, carnal people see the external elements, but Christ is not known to them in his saving virtues. There is honey in this spiritual rock, which they never taste. They feed upon the bread, but not Christ in the bread. Isaac ate the kid, thinking it was venison (Gen. 27:25). Unbelievers leave with the shadow of the sacrament; they have the rind and the husk, not the marrow. They eat the kid, not the venison.

3. See in this text, like looking in a mirror, the infinite love displayed. First, behold the love of God the Father, in giving Christ to be broken for us; that God would offer such a precious jewel is the wonder of angels: John 3:16. "God so loved the world, that he gave his only begotten Son." It's a love like no other; it was a far greater expression of love for God to give his Son to die for us than if he had simply forgiven our debt without any payment at all. If a subject is disloyal to his sovereign, it shows more love for the king to give his own son to die for that subject than to forgive him freely. Second, look at the amazing love of Christ, His body was broken: The cross, says St. Augustine, was a pulpit, where Christ preached his love to the world. Let's see a holy climax or gradation of the love of Christ!

1. It was amazing love that Christ, who never had the poison of sin in him, should be considered a sinner: That he who hated sin, should be made sin: That he who is counted among the persons of the trinity, should be counted among transgressors (Isa. 53:12).

2 That Christ should suffer death: "Lord", says Bernard, "you have loved me more than yourself; for you laid down your life for me." The Emperor Trajan tore off a piece of his own robe to bind up one of his soldier's wounds: Christ tore off his own flesh for us. No, that Christ should die as the greatest sinner, having the weight of all men's sins laid on him; here was love to the point of sweet astonishment! It sets all the angels in heaven wondering.

3. That Christ should die willingly (John 10:17). I lay down my life: There was no law to require him, no force to compel him. It is called the offering of the body of Jesus (Heb. 10:10). What could fasten him to the cross but the golden link of love?

4. That Christ should die for people like us: What are we? Not only vanity, but enmity: When we were fighting, he was dying; when we had the weapons in our hands, then he had the spear in his side (Rom. 5:8).

5. That Christ died for us when he couldn't expect anything in return: We were in such a bad state that we couldn't earn Christ's love or repay it. For Christ to die for us when we were at our lowest point was the purest form of love. One person will show kindness to another as long as they can get something back, but if the other person falls on hard times, that love starts to fade. But when we were deep in misery and had hit rock bottom, lost our beauty, stained our blood, and spent all we had, Christ died for us. Oh, amazing love that can overwhelm all our thoughts!

6. That Christ would not regret his sufferings: Isa. 53:11. "He shall see of the travail of his soul, and shall be satisfied." This is a metaphor that compares Christ to a mother who, despite having a tough labor, does not regret it when she sees her child born. Similarly, even though Christ endured great suffering on the cross, he does not regret it. He considers all his sweat and blood well spent because he sees the redemption of humanity brought into the world. He shall be satisfied; the Hebrew word signifies a deep satisfaction, like that of a person at a delightful feast or banquet.

7. That Christ chose to die for us instead of the fallen angels. They were beings of a higher order and likely could have brought more glory to God. Yet, Christ passed over those golden vessels and turned us, mere clods of earth, into stars of glory. Oh, the overwhelming love of Christ!

8. Yet another step of Christ's love (like the waters of the sanctuary, it rises higher)! That Christ's love should not stop at the hour of death. We write in our letters, "your friend till death": But Christ wrote in another style, "your friend after death!" Christ died once, but loves forever. He is now showing his affection to us; he is making the mansions ready for us (John 14:2). He is interceding for us (Heb. 9:27). He appears in the court, as the Advocate, for the client. When he has finished dying, yet he has not finished loving; what a stupendous love is this? Who can meditate upon this, and not be in an Ecstasy? Well may the apostle call it; A love that surpasses knowledge (Eph. 3:19). When you see Christ broken in the sacrament, think of this love.

4. Think about how much love and affection we should have for Christ, who gives us his body and blood in the Lord's Supper. If he had anything more valuable to give, he would have given it to us. Oh, let Christ be closest to our hearts. Let him be our Tree of Life, and let us desire no other fruit. Let him be our morning star, and let us rejoice in no other light.

As Christ's beauty, so his bounty should make us love him; he has given us his blood as the price and his Spirit as the witness of our pardon. In the sacrament, Christ bestows all good things: He both credits us with his righteousness and shares his loving-kindness. He gives a foretaste of that supper which will be celebrated in the paradise of God. To sum it all up: In the blessed supper, Christ gives himself to believers; and what more can he give? Dear Savior, how should your name be like ointment poured forth! The Persians worship the sun as their god, let us worship the Sun of Righteousness. Though Judas sold Christ for thirty pieces, let us rather part with everything than this pearl. Christ is that golden pipe through which the golden oil of salvation is transmitted to us.

5. Was Christ's Body broken? Then we can see how terrible sin is through the lens of Christ's sufferings. It's true, sin is to be hated because it got Adam kicked out of paradise and threw the angels down to Hell. Sin is the peace-breaker; it's like a troublemaker in the family that causes fights between husband and wife; it makes God upset with us. Sin is the source of our sorrows and the end of our comforts. But what should really make sin look awful is this: it crucified our Lord. It made Christ hide his glory and shed his blood. If a woman saw the sword that killed her husband, how hateful would that sword be to her? Do we consider that sin trivial, which made Christ's soul heavy unto death (Mark 14:34)? Can that be our joy, which made the Lord Jesus a man of sorrows (Isa. 53:3)? Did he cry out, "My God, why have you forsaken me?" And shouldn't we forsake those sins that made Christ himself forsaken? Oh, let us look at sin with anger. When a temptation to sin comes, let us say like David (2 Sam. 23:17), "Isn't this the blood of the men who risked their lives?" So, isn't this the sin that poured out Christ's blood? Let our hearts be enraged against sin. When the senators of Rome showed the people Caesar's bloody robe, they were incensed against those who killed him. Sin has torn the white robe of Christ's flesh and dyed it crimson: let us then seek to avenge our sins. Under the Law, if an ox gored a man so that he died, the ox was to be killed (Ex. 21:28). Sin has gored and pierced our Savior, let it die the death. What a pity it is for that to live, which would not let Christ live?

6. Was Christ's body broken? Let's learn from his suffering on the Cross not to be surprised when we face troubles in the world. Did Christ suffer, even though he knew no sin? And do we find it strange to suffer, when we know nothing but sin? Did Christ feel God's anger? And is it really that surprising for us to feel the anger of men? Was the Head crowned with thorns? And do we expect to lie among roses? Should we have our bracelets and diamonds, when Christ had the spear and nails piercing his heart? Truly, those who are guilty can expect punishment, especially when the innocent couldn't escape it.

Application

The third application is of encouragement, and it has several parts.

1. Was Christ's precious body broken for us? Let's be moved by the great goodness of Christ. Who can walk on these hot coals and not have their heart burn? Cry out with Ignatius, "Christ my Love is crucified." If a friend died for us, wouldn't our hearts be deeply touched by their kindness? That the God of Heaven died for us—how should this incredible mercy not have a profound impact on us! The body of Christ broken is enough to break the hardest heart. At our Savior's Passion, even the stones split apart (Matt. 27:51). The rocks tore. If someone isn't moved by this, their heart is harder than the stones. If Saul was so moved by David's mercy in sparing his life (1 Sam. 24:16), how much more should we be moved by Christ's kindness, who lost his own life to spare ours! Let's pray that as Christ was Crucifixus, he might also be Cordi-fixus: that is, as he was fastened to the cross, may he also be fastened to our hearts.

2. Is Jesus Christ spiritually shown to us in the Sacrament? Let's then hold him in high regard and value.

1. Let's cherish Christ's body. Every piece of this bread of life is precious (John 6:55). "My flesh is real food." The manna was a lively type and emblem of Christ's body: manna was sweet (Exod. 16:31). The taste of it was like wafers made with honey; it was delicious food, so it was called angels' food for its excellence. Similarly, Christ, the sacramental manna, is sweet to a believer's soul (Song 2:3). "His fruit was sweet to my taste." Everything about Christ is sweet. His name is sweet, his virtues are sweet. This manna sweetens the waters of Marah.

No, Christ's Flesh is better than Manna. 

1. Manna was food, but not medicine. If an Israelite had been sick, Manna couldn't have cured him; but this blessed Manna of Christ's body is not only for food, but also for medicine. Christ has healing under his wings (Mal. 4:2). He heals the blind eye and the hard heart. Take this medicine close to your heart, and it will heal you of all your spiritual ailments.

2. Manna was perishable: It stopped when Israel reached Canaan. But this blessed manna of Christ's body will never stop. The saints will feed with infinite delight and soul satisfaction on Christ for all eternity. The joys of Heaven would end if this manna ended. The Manna was placed in a golden pot in the Ark to be preserved there. Similarly, the blessed manna of Christ's body, being placed in the golden pot of the Divine Nature, is stored in the Ark of Heaven for the Saints to feast on forever. So, we can truly say of Christ's blessed body, it is real food. The field of Christ's body, dug upon the cross, reveals the Pearl of Salvation there.

2. Let's value Christ's blood in the sacrament. It is truly drink (John 6:55). Here is the nectar and ambrosia God himself delights to taste. This is both a balm and a perfume.