The simplest statement of the benefit which a true-hearted communicant may expect to receive from the Lord's Supper, is that which is supplied by the Church Catechism,—"The strengthening and refreshing of our souls."—Clearer views of Christ and His atonement, clearer views of all the offices which Christ fills as our Mediator and Advocate, clearer views of the complete redemption Christ has obtained for us by His vicarious death on the cross, clearer views of our full and perfect acceptance in Christ before God, fresh reasons for deep repentance for sin, fresh reasons for lively faith,—these are among the leading returns which a believer may confidently expect to get from his attendance at the Lord's Table. He that eats the bread and drinks the wine in a right spirit, will find himself drawn into closer communion with Christ, and will feel to know Him more, and understand Him better.
(a) Right reception of the Lord's Supper has a humbling effect on the soul. The sight of these emblems of Christ's body and blood, reminds us how sinful sin must be, if anything less than the death of God's own Son could make satisfaction for it, or redeem us from its guilt. Never surely ought we to be so "clothed with humility," as when we kneel at the Communion rail.
(b) Right reception of the Lord's Supper has a cheering effect on the soul. The sight of the bread broken, and the wine poured out, reminds us how full, perfect, and complete is our salvation. Those lively emblems remind us what an enormous price has been paid for our redemption. They press on us the mighty truth, that believing on Christ, we have nothing to fear, because a sufficient payment has been made for our debt. The "precious blood of Christ" answers every charge that can be brought against us. God can be a "just God, and yet the justifier of every one that believeth on Jesus." (Rom. iii. 26.)
(c) Right reception of the Lord's Supper has a sanctifying effect on the soul. The bread and wine remind us how great is our debt of gratitude to our Lord, and how thoroughly we are bound to live for Him who died for our sins. They seem to say to us, "Remember what Christ has done for you, and ask yourself whether there is anything too great to do for Him."
(d) Right reception of the Lord's Supper into hearts, has a restraining effect on the soul. Every time a believer goes up to the Communion rail he is reminded what a serious thing it is to be a Christian, and what an obligation is laid on him to lead a consistent life. Bought with such a price as that bread and wine call to his recollection, ought he not to glorify Christ in body and spirit, which are His? The man that goes regularly and intelligently to the Lord's Table finds it increasingly hard to yield to sin and conform to the world.
Such is a brief account of the benefits which a right-hearted communicant may expect to receive from the Lord's Supper. In eating that bread and drinking that cup, such a man will have his repentance deepened, his faith increased, his knowledge enlarged, his habit of holy living strengthened. He will realize more of the "real presence" of Christ in his heart. Eating that bread by faith, he will feel closer communion with the body of Christ. Drinking that wine by faith, he will feel closer communion with the blood of Christ. He will see more clearly what Christ is to him, and what he is to Christ. He will understand more thoroughly what it is to be "one with Christ, and Christ one with him." He will feel the roots of his soul's spiritual life watered, and the work of grace in his heart stablished, built up, and carried forward. All these things may seem and sound foolishness to a natural man, but to a true Christian these things are light, and health, and life, and peace. No wonder that a true Christian finds the Lord's Supper a source of blessing!
Remember, I do not pretend to say that all Christians experience the full blessing of the Lord's Supper, which I have just attempted to describe. Nor yet do I say that the same believer will always find his soul in the same spiritual frame, and always receive the same amount of benefit from the sacrament. But this I will boldly say: you will rarely find a true believer who will not say that he reckons the Lord's Supper one of his best helps and highest privileges. He will tell you that if he were deprived of the Lord's Supper he should find the loss of it a great drawback to his soul. There are some things of which we never know the value till they are taken from us. So I believe it is with the Lord's Supper. The weakest and humblest of God's children gets a blessing from this sacrament, to an extent of which he is not aware.
IV. In the last place, I have to consider why it is that many so-called Christians never come to the Lord's Supper.
It is a simple matter of fact, that myriads of baptized persons never come to the Table of the Lord. They would not endure to be told that they deny the faith, and are practically not in communion with Christ. When they worship, they attend a place of Christian worship; when they hear religious teaching, it is the teaching of Christianity; when they are married, they use a Christian service; when their children are baptized, they ask for the Sacrament of Baptism. Yet all this time they never come to the Lord's Supper! They often live on in this state of mind for many years, and to all appearance are not ashamed. They often die in this condition without ever having received the sacrament, and yet profess to feel hope at the last, and their friends express a hope about them. And yet they live and die in open disobedience to a plain command of Christ! These are simple facts. Let any one look around him, and deny them if he can. I challenge any one to deny that the non-communicants in all English congregations form the majority, and the communicants the minority of the worshippers.
Now how is this? What account can we give of it? Our Lord Jesus Christ's last injunctions to His disciples are clear, plain, and unmistakable. He says to all, "Eat, drink: do this in remembrance of Me." Did He leave it to our discretion whether we would attend to His injunction or not? Did He mean that it did not signify whether His disciples did or did not keep up the ordinance He had just established? Certainly not. The very idea is absurd, and one certainly never dreamed of in apostolic times.—St. Paul evidently takes it for granted that every Christian is a communicant. A class of Christian worshippers who never came to the Table, was a class whose existence was unknown to him. What, then, are we to say of that large multitude of non-communicants which walks out of our churches every sacrament Sunday, unabashed, unhumbled, not afraid, not the least ashamed? Why is it? How is it? What does it all mean? Let us look these questions fairly in the face, and endeavour to give an answer to them.