5. It is called the Eucharist; which is a word of Greek origin, and signifies thanksgiving. When Christ instituted the ordinance, we read that he gave thanks; and this he did before he broke the bread (1 Cor. xi. 24); no doubt very joyful that the time was come when he was actually to redeem his Church from sin and all its consequences. And surely, when we are called to celebrate this ordinance, we ought to be employed in giving thanks; for here we have abundant reason for testifying our gratitude to our redeeming Saviour, who gave himself for us while we were his enemies.

6. It is also called the Breaking of Bread,- Acts ii. 42, because this is one of the actions performed in its celebration; Christ's Testament,-Luke xxii. 20, because it is one of the seals of the covenant of grace; the cup of blessing,--1 Cor. x. 16; and the Lord's Table,-1 Cor. x. 21. From its being called the Lord's Table, we may infer, that it should be received in a sitting posture, which appears to be most agreeable to the practice of our Lord and his apostles at the first institution of this ordinance.-Matt. xxvi. 20, 26.

We may here observe, that our Saviour instituted this ordinance on the same night in which he was betrayed, or on the night preceding his death. By this we discover the wonderful love and regard which he had for his Church at this time. Although he was to suffer from every quarter, and that in the room of sinners, yet he had the comfort of his people so much at heart, that he appointed this memorial of his love to be observed by them until he come again.-1 Cor. xi. 23-26.

Obs. 327.-The elements or sensible signs to be used in the celebration of the Lord's Supper, are bread and wine.

These were appointed by Christ himself as symbols or representations of his body and blood; by which we are to understand in general, his incarnation, his meritorious obedience, and his satisfactory death; all which are necessary for the accomplishment of that redemption for which he appeared in this world. And hence there must be some analogy or resemblance between the signs and the things signified, or between bread and wine, and the body and blood of Christ.

1. The analogy or resemblance between the bread and body of Christ, may be traced in the following particulars :— (1.) Bread is most necessary for the preservation of the natural

life, for none can exist without it; and hence it is called the staff of bread. In like manner, nothing is so necessary for the soul as Christ the bread of life, which came down from heaven; of which, if a man eat, he shall live for ever. John vi. 32-58. (2.) Bread is most calculated for the nourishment, and strengthening, and satisfying of the body. In like manner, nothing is more calculated for our spiritual nourishment, and strength, and satisfaction, than the broken body of the Son of God. This is the means provided by God for preserving the life of the soul, and for satisfying the sinner's need. (3.) Bread is the common provision of all. In like manner, the salvation of Christ is a salvation offered to all, and suited for all.—Rev. xxii. 17; Matt. xi. 28. (4.) Bread must be prepared in various ways before it can be useful to man. Corn must be thrashed, bruised or ground, and baked, before it is bread fit for man. In like manner, that Christ might be man's Saviour, he must be bruised (so to speak) between the wrath of his Father, and our sins and the enmity and malice of men and of devils against him. He must be scorched, as it were, in the furnace of incensed justice.Psal. xx. 14; Isa. liii. 4, 5. (5.) Bread is food which is never loathed by those who are in health. In like manner, the bread of life which came down from heaven, is always pleasant and agreeable to the believer; for to such Christ is precious; although the greater part of mankind loathe and abhor the heavenly manna. (6.) Bread, before it can be of any service to man, must be used by him and incorporated with him. In like manner, the body of Christ must be broken, and received and fed upon by faith, before it can be of any spiritual advantage to the soul.-John vi. 56.

2. The analogy or resemblance between wine and the blood of Christ, may be traced in the following particulars :—(1.) Wine, in order to be used, must be forcibly squeezed out of the grape, which must be bruised for this purpose. In like manner, the blood of Christ was forcibly separated from his body. He was bruised in the wine-press of Divine wrath, that his blood might be drink to our perishing souls.-John vi. 53. (2.) Wine is of a refreshing, and cheering, and strengthening nature. Prov. xxxi. 6. And what can be more refreshing to the spiritual traveller to the Zion above, and to the soul harassed by Satan's temptations, than the application of the blood of Christ to the soul by faith? (3.) Wine is of a medicinal virtue.-1 Tim. v. 23; Luke x. 34. In like man

ner, the blood of Christ, when applied by the Divine Spirit, cleanses and cures ; and the soul is made to rejoice in the Lord. (4.) Wine is of no advantage without being used. In like manner, the blood of Christ is of no profit at all to the soul, unless it is applied by the agency of the Holy Spirit, and unless there is an habitual use of it by faith for the purposes for which it was shed, and for which it is exhibited to the believer's faith in this sacrament.

Obs. 328.-In the sacrament of the Lord's Supper, there is a giving and receiving of bread and wine.

Under this we may consider the sacramental actions on the part of the administrator, and on that of the receivers of this ordinance.

1. The sacramental actions on the part of the administrator are four; and Christ having set the example, his ministers are to follow his steps. (1.) He took the bread and the cup. This action implies the Father's designation of his Son to be the Saviour of a lost world; according as it is said, "I have laid help upon One that is mighty," &c.—Psal. lxxxix. 19. (2.) He blessed the bread and the cup, or the wine in the cup. This action seems to imply, that Christ hath appointed bread and wine to be the visible signs or symbols of his body and blood; and that by his example he hath warranted ministers to set apart, by prayer and thanksgiving, from a common to a sacred use, so much of the elements as shall be used in the celebration of the ordinance. And it may also imply God's sending his Son into the world every way suited and qualified with all gifts and graces, for being the Saviour of sinners, and for meeting the wants of his people in every time of need. (3.) He broke the bread. This is an action so necessary to the ordinance, that it is sometimes called the breaking of bread. -Acts xx. 7. It plainly points out the exquisite sufferings of the Son of God, and their absolute necessity, as the only channel through which mercy can flow to sinners. It also exhibits Christ's willingness to suffer; being as willing to suffer as he was to break the bread in the presence of his disciples. And although we do not read of his pouring out the wine, which represents his blood shed; yet the bruising of his body was intimately connected with the shedding of his blood; for the one could not take place without the other. (4.) He gave the bread and the cup to the disciples. Taking this action in connection with the command, “ Take,

eat-drink ye all of it," it is by no means the least important. It denotes, in general, that Christ is the free gift of God for life and salvation to sinners of mankind; that God the Father makes over his Son to us, with all the blessings of his purchase, to be ours both now and for ever. And it may be here remarked, that Christ did not give the cup out of his own hand to each of his disciples individually; but to those that were nearest to him, to be given to one another, or to be divided among themselves. This is evident from his own words-"Take, eat; drink ye all of it." And it is most like a communion feast, and most expressive of love to one another, when communicants thus divide among themselves the symbols of the bread and water of life.

2. The sacramental actions on the part of the receivers, are these :-(1.) They take the bread and the cup into their own hands. This implies, that our receiving of Christ is founded upon the gift and grant which is made of him in the Word. And this is the comfort of sinners, that, in virtue of this grant in the Word, they have a right to receive Christ for a whole salvation. Here, then, faith is absolutely necessary; for Christ and all the benefits of his redemption are received only by the hand of faith; and the soul of the believer cheerfully complies with the offer that is made of him, by eating and drinking at his table. (2.) They eat the bread and drink the wine. This implies, in general, that there must be a particular application of Jesus Christ to the soul, in virtue of the Gospel offer being made to every one.-Acts ii. 39. It likewise implies the great pleasure which the believer enjoys in thus feeding by faith upon Christ and all the benefits of his redemption.

Obs. 329.-The Lord's Supper was designed to show forth his death, and to be a memorial of him until he come again.

1. This ordinance was instituted, that by it the Lord's death might be shown forth. As it is from the death of Christ that all our hopes in time and through eternity do flow; and as we here behold his love, which passeth all understanding, covering every sin and appearing in the sinner's room, that it might not be his ruin; it well becomes us to show forth the Lord's death. This is a term expressive of a profession of faith in the death of Christ in our room, not only as having actually taken place, but as having been most acceptable to God; and it is also expressive of our acquiescence in it to

gether with his obedience, as the only ground of our hope before God. We may here remark, that, although this ordinance is not absolutely necessary to salvation, yet all the followers of Christ who have arrived at the years of knowledge and understanding, lie under an obligation to observe it. There are circumstances which may occur to prevent some true believers from observing it; in which case it is not necessary to salvation. But if any who have it in their power, neglect the celebration of it, they are guilty of much sin. They reject the commandment of Christ, express the highest degree of ingratitude to him for the best of mercies, and despise their own best interests, which should lie so near their hearts in this world. They are guilty of a wilful contempt of the words of life and of a dying Saviour. They show the highest disrespect for the love of Christ, which passeth all understanding. And they wilfully reject the blessings which most intimately concern their immortal souls.

2. This ordinance was instituted as a memorial of Jesus Christ until he come again. "Do this," said the Saviour, "in remembrance of me." At this ordinance we must remember, that he actually did and suffered all that was written in the Law, and the Prophets, and the Psalms concerning him—all that the hand or counsel of God had determined. We must remember, that, unless Jehovah himself had found a ransom, we must have assuredly perished eternally. We must remember the infinite value of his death, its precious nature, and how it secures the everlasting salvation of an innumerable multitude out of every nation, and kindred, and tongue, and people. And we must remember how willing he was to stand in the breach, that wrath night be averted-to suffer and to die, the Just One for the unjust, that he might bring us back to God, and give us the pleasant land-the land of Immanuel. But this must not be a bare remembrance of his death; it must be such a remembrance as will excite to adoration of that display of justice and holiness, which took place when the Son of God was suspended on the cross-when the Lord spared him not, but was pleased to bruise him, and to put him to grief. And hence it must be accompanied with humiliation on our part, seeing our sins were the procuring cause of his death; with detestation of sin; and with thankfulness, because his death was in our stead, and finished the work which was assigned him to do. It must also be remembered