Rev D Campbell
We come now to look more closely at four important aspects of Bruce’s doctrine of the Lord’s Supper. These mark out his contribution as specially Calvinistic and as what we might describe as a high view of the sacrament. We distinguish this high sacramental theology on the one hand from the contradictory ideas of Lutheranism and on the other hand from mere memorialism. These four areas of importance are: (1) the sacramental union, (2) the relation of word and sacrament, (3) faith and assurance, and (4) preparation and the conscience. We will now look at these in order.
(1.) The sacramental union. Bruce labours to show that the sign and the thing signified are received only as far as their respective natures will allow. He teaches that the sign being earthly, visible and physical can only be offered and received in accordance with its nature. Likewise the thing signified – Christ Himself – being heavenly, invisible and spiritual can only be offered and received spiritually and with the spiritual mouth. Yet there is a relation between the two in the sacrament, so that both are offered together, and received together at the same time and in the same action. While he warns that we need to beware of confounding the sign and the thing signified,
1The previous article, last month, introduced us to Bruce’s Sermons on the Lord’s Supper.
and we need to preserve both in their integrity without confusion, yet they are mutually related.
As we have already stated, Bruce describes the union as a “relative conjunction”, by which he means that “the sign has a continual respect unto the thing signified and the thing signified to the sign”. He illustrates this by explaining that it is like the relation between the word we hear and the thing signified by that word. For example, the king (who was then in Norway) is immediately brought to mind when the word king is uttered. The sacrament is a visible word. The sign and the thing signified must have an analogy to one another – that is, a likeness between the bread and Christ, between the eating and faith, and so on – and both are to be acted together. And the benefit is to be had when both are together.
This is explained in a practical way, when he speaks of how the sign and the thing signified are delivered and received. He says, “You may be quite sure that, if you are faithful, Christ is as busy working inwardly in your soul as the minister is working outwardly in regard to your body. See how busy the minister is in breaking the bread, in pouring out the wine, in giving the bread and wine to you. Christ is just as busy, in breaking His own body to you, and in giving you the juice of His own body in a spiritual and invisible way. Preserve this distinction, then, and you may assure yourself that by faith Christ is as fully occupied with your soul in nourishing it, as the minister is outwardly with your body. Keep this and you have the whole sacrament.”2 So the sacramental union is such that, in eating and drinking bread and wine, the body and blood of Christ are received into the soul by faith. It is, Bruce says, no new thing that we get from the sacrament, but we get the same thing better.
This description of the sacramental union may at first appear to resemble the Roman Catholic teaching regarding the virtue of the sacrament being ex opere operato – in virtue of the act. But Bruce repudiates that teaching, challenging it directly. He is ever careful to assert the necessity of faith. He also emphasises the hidden and secret nature of the union, and the need for the Holy Spirit to enlighten the soul as to its nature. The reception of the thing signified – Christ Himself – is by faith, and He is the life of the soul, which only they who have the Spirit dwelling in them can receive, understand or appreciate. Diligence is needed if we are to obtain light on the sacramental union and thus receive the full benefit of the sacrament.
(2) The word and the sacrament. The relation between word and sacrament is fundamental to the Reformed doctrine of the Lord’s Supper. Bruce brings this out fully. He speaks of the word in two different aspects. Firstly he refers to the words of institution which, he says, consists of two things – a command,
2The Mystery of the Lord’s Supper, Christian Focus edition, p 62.
“Take, eat,” and a promise, “This is my body”. The one requires obedience and the other faith. This is the word to which the elements are attached and, as Christ’s institution, it is “that which quickens, which serves as its soul, as it were, and gives life to the whole action” and is “the quickening of the whole action”. Calvin says something very similar of the words of institution: “The chief and almost the whole energy of the sacrament consists in these words, It is broken for you; it is shed for you”.3 Bruce comes back to this view of the word in relation to the sacrament in the third sermon, where he explains his objections to Rome’s teaching. By the word in the sacrament he means “the whole institution of Christ Jesus, whatever He said or did or commanded to be done, without addition or subtraction or alteration of sense.”
This is important with respect to the sanctification of the elements. God alone by His will and appointment makes the elements holy and He does so by the will of Christ declared in the words of institution. The only sense in which they are made holy is that by these words they are separated to a holy use. Bruce insists that the preacher must explain the nature of the ordinance in preaching and that the words of institution must be explained. “He ought to inform their faith as to how they are to receive the body and blood of Christ, signified by the bread and the wine.” To omit this is to run the risk of the sacrament being observed superstitiously.
The other view of the relation between word and sacrament is that which embraces the idea of the sacrament being a seal confirming the Word preached. Bruce is especially useful on this subject. The sacrament is a seal as it confirms the evidence of the word of the gospel. Bruce says it is to seal up and confirm the truth that is in the Word. He argues that a seal is worthless and meaningless without the Word, as this is illustrated in legal documents. A seal appended to evidence is not to assure of any new truth, but to persuade the heart to believe what is in the evidence. So the gospel is the evidence, and the sacrament confirms this evidence. It is by the bodily senses being awakened that the inward mind becomes more persuaded. So the sacrament addressing more of the bodily senses is designed to be more confirming of the truth of the Word. Yet Bruce emphatically and continually stresses that the Holy Spirit is essential if this confirmation is to be effectual. “All the seals in the world will not work unless the Spirit of God concurs and seals the same truth in your heart that the sacrament seals outwardly.”
A practical application of this doctrine is found in the first sermon: “Therefore the whole concern of Christians should be, when they see the sacraments and hear the Word, to find and feel in their hearts and minds that which they hear and see. That is what I call finding Christ alive in your own soul; this
3Institutes 4.17.3.
cannot happen unless you sanctify His lodging, for if all the recesses of your soul remain a dunghill, Christ cannot dwell there.”4
Calvin also stresses the importance of the sacrament being viewed as a seal. He says that it is designed to “seal and confirm the promise”. He states that Christ and all the blessings in Him become ours by application and that this is done “by means of the gospel, and more clearly by the sacred supper”. Again Calvin says that “Christ, having given Himself on the cross, gives Himself daily, (1) when in the word of the gospel He offers Himself to be partaken by us, (2) when He seals the offer by the sacred mystery of the supper, and (3) when He accomplishes inwardly what He externally designates.”5
Both these doctrines taught by Bruce concerning the sacramental union and concerning the relation of word and sacrament have an important bearing on the subject of faith and assurance. Here we find the distinctly Calvinistic sacramental theology most clearly expressed.