The Communicant's Companion
in place, of distinct societies, different attainments, and divers apprehensions in lesser things; yet, all meeting in Christ, they are one. They are all incorporated in one and the same church, all interested in one and the same covenant, all stamped with one and the same image, partakers of the same new and divine nature, and all entitled to one and the same inheritance. In the Lord's Supper we are "made to drink into one Spirit."
And therefore, in attending on that ordinance, we are concerned not only to preserve, but to cultivate and improve Christian love and charity; for what will this badge of union avail us without the unity of the Spirit?
IV. We call it the Eucharist; so the Greek church called it, and we from them. It signifies a thanksgiving, and it is so called,
1. Because Christ in the institution of it gave thanks.—It should seem that Christ frequently offered up his prayers in the form of thanksgivings, as, "Father, I thank thee that thou hast heard me;" and so he blessed the bread and the cup, by giving thanks over them; as the true Melchizedek, who, when he "brought forth bread and wine to Abraham, blessed the most high
God." Though our Savior, when he instituted the sacrament, had a full prospect of his approaching sufferings, with all their aggravations, yet he was not thereby indisposed for thanksgiving; for praising God is a work that is never out of season. Though the Captain of our salvation was now but girding on the harness, yet he gives thanks as though he had put it off, being confident of a glorious victory: in the prospect of which, even before he took the field, he did in this ordinance divide the spoil among his followers, and "gave gifts unto men."
2. Because we, in the participation of it, must give thanks likewise.—It is an ordinance of thanksgiving appointed for the joyful celebrating of the Redeemer's praises. This sacrifice of atonement Christ himself offered once for all, and it must not, it cannot be repeated; but sacrifices of acknowledgment Christians must offer daily, that is, "the fruit of our lips giving thanks to his name." The cup of salvation must be a cup of blessing, with which, and for which, we must bless God, as the Jews were wont to do very solemnly at the close of the passover supper; at which time Christ chose to institute this sacrament, because he intended it for a perpetual thanksgiving, till we come to the world of praise.
Come, therefore, and let us sing unto the Lord in this ordinance; let the high praises of our Redeemer be in our mouths and in our hearts; would we have the comfort, let him have the praise of the great things he has done for us; let us remember that thanksgiving is the business of the ordinance, and let that turn our complaints into praises; for, whatever matter of complaint we find in ourselves, in Christ we find abundant matter for praise, and that is the pleasant subject upon which, in this ordinance, we should dwell.
V. We call it the feast, the Christian feast.—Christ "our passover being sacrificed for us," in this ordinance we keep the feast, (1 Cor. 5:8.) They that communicate, are said to feast with us. This name, though not commonly used, yet is very significant; for it is such a supper as is a feast.
Gospel preparations are frequently compared to a feast: "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined." The guests are many, the invitation solemn, and the provision rich and plentiful, and therefore fitly is called a feast of souls. "A feast is made for laughter," so is this for spiritual joy; the wine here designed to make glad the heart. A feast is made for free conversation, so is this for communion between heaven and earth; in this banquet of wine the golden