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(Skk parallel narratives in Mark xiv. 22-25, and Luke xxii. 19, 20. 1 CORINTlfl.VN.S XI. 23-29. {Revised Version.) (2:() For I rcicelved of the Lord that wlu(!h also 1 delivered unto you, how that the Lord Jesus in the night in which he was betrayed took bread ; (24) anil when he had given thanks, he brake if, and .said : This is my body, which is for you ; this do in remem- brance of me. (25) In like manner also the cup, after suj.per, saying. This cup is the new covenant in my blooil : This do as oft as ye drink it in remembrance of nie. (20) For as often as ye eat this bread, and drink the cu|), ye proclaim the Lord's death till he come. (27) Wherefore whosoever shall eat the bread or drink the cup of the Lord unworthily shall be guilty of the body and the blood of the Lord. (28) But let a man i)rove him.self, and so let hint eat of the bread, and drink of the cup. (29) For lie that eateth and drinketh eateth and drinketh judgment unto himself, if he discern not the body. 1 Corinthians x. 16, 17. 21. {Revised Version.) (10) The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Chri-t' (17) Seeing that we, who are many, are one bread, one body : for we all partake of the one bread. . . . (21) Ye cannot drink the cup of the Lord and the cup of devils • ye cannot partake of the table of the L()rd and of the table of devils. f THE MASTER'S MEMORIAL. 5 RELATION OF THE LORD'S SUPPER TO THE PASSOVER. I. The Passovkr as Cki-kiihatki» in thk Timk ok Christ, showino WHKRK THE Lord's Si'I'I'kr camk in. When the hour arrived the fiiinily took their phioea around the talde. The father, of course, presided, and began the proceedings with a Solemn Thanksgiving, after which all partook of a Oup of Wine, whichwas red and diluted with one-fourth part of water. .\ fornuil Washing of Hands followed, to indicate tlje purity that should characterize the partakers. Then the Paschal Lamb Was placed upon the Table, with Unleavened Bread, Bitter Herbs, and Sauce. To the children, whose eager eyes had observed with keen curiosity the unusual dishes and strange solenniity, the father explained the meaning of these proceedings according to the command in Exodus xii. 26, 27. He told tiiem that the Passover was to remind them of the great deliverance from Egypt ; tliat it had received its name because the Lord had pmseil orer the houses of the Israelites when He slew the Egyptians ; and he would not fail to tell them that the blood of the lamb had to be sprinkled on the doorposts and lintels of the houses of Israel to save their first-born from death. Taking up some of the bitter herbs, he explained that these were to remind tiiem of the bitterness of the bondage. The unleavened bread, he informed them, was to remind them of the hasle with which they escaped, so that their dough had not time to be leavened. Then followed another Solemn Thanksgiving, a Second Oup of Wine, singing the Great Hallel (Part I.— Psalms 113 and 114) and a Second Washing of Hands, after which^he Paschal Lamb was eaten, with bread dipped in sauce. At the celebration with the disciples in the upper room at Jerusalem, Jesus occupied the place of the father, and at this point acted in a manner which must at once have arrested their attention. He took up a piece of bread, evidently in a formal and significant way, and holding it in His hand He uttered the Thanksgivitig, which came in the usual order at this time. But He gave it a peculiar turn, and made it a special blessing on the bread, which must have struck His hearers as (^uite unusual. Every eye would therefore be fixed upon . tUa&.Jh'fciSL>iV^ m t 6 THK MASTER'S MKMORIAL. Ilim with strained attention wiien tiie blessing ceased. They watch Him l.reuk the bread, and ..bserve that He obviously pnts a . 166, tells us that the p-actice in the early church was tli.it the elements were brought to tiie presiding minister, solemnly set apart by him in the thanksgiving prayer, and then carried round to the communicants by the elders or deacons. It was not till after the third century that the minister or priest presented the elements to each communicant with his own hand. Kneeling while receiving the connnunion was unknown in the early church. The ideal manner of communicating it most closely approaches the beautiful old Scottish custom. There the centre pews were replaced by tables, running lengthwise down the church, and covered with pure white linen. The minister handed the bread and wine to those nearest hiiu, and these passed them on down the table, with the assistance of the attending elders. The solemnity of the scene made a powerful impression on the memory. It is to be feared that not only the 8 THR MASTERS MEMORIAL. impressiveness, but something of the idea, has been sacrificed to con- venience ,n the modern method of using the ordinary pews. Still even h. method approaches the pattern of the first institution, a. d the practice of the early church, more closely than most others PERMANENCE AND FREQUENCY OF THE LORD'S SUPPER. ] 1. Pkrmanf.nce. How do we know that the church is still to observe this or. .nance v May ,t not have been merely a personal remembrance for the Disciples' May not the Friends (Quakers) be right, who think that N w " of Xr Ttl ' V'r' ^° ^P^"'"^^ '''^' "^^« ^"^^ ^his are ;: of place. lo these objections the following answers may be given .- 1. It is to be done "till He come" i^ an iu of Christ. iSee I Cor. xi. 26.) ''"'"' ''"'^"^ f 2. It was observed by the heathen converts at Corinth, a quarter of a centiiry after Christ. New directions for its observan e were he" gtven by Paul, but no hint of its discontinuance, (^ee 1 Cor x wnttenabout A.D. 57.) ' ^'• 3. It has been celebrated ever since. 4. The need for "proclaiming" Christ's Death {see I Cor xi 26) becomes not less but greater as the event becomes more distant in time. II. Frequen'cy. aii.ef;e:;r:;^r^"^ '^" '''- ^^^-^ ^^^ ^^-" ^^ ^--' - - 2. Acts ii. 46 seems to indicate daily communion in the first days of Pentecostal enthusiasm. According to the testimony of Inden writers, the early church observed the Lord's Supper every SabbTr 3. At the Reformation, Protestant divines urged freouent oom m„n,„„, C,.Ivi„ „all, the „„,,„„, „f u.^ l^,-,vAl,^7ZlZ« ' h3 O o* (D O O B B CD p. B o -5 THE MASTER'S MEMORIAL. 9 as recommcded four communions a year, and Knox in hi. T ; speaks of it as " commonly used once a nu^th ' ' " ""'''''''^ THE PURPOSE OF THE LORDS SUPPER. In .;onsidenng what particular purposes the rnr.r« « meant to .r.e, we 3t be s.u.e., ,^ the teae ,,':'. „,-tr "a oaieM exa„„„aHo„ of the passagos ,|„„tod on na™ 4 „n I «,«. ,«„.-„„„vw* oy,.„ ofthisl-diia,,!::; TfZ™ :! '"'"■' °"" H O of (D Q o 5 g. e+ (D 0. (cL^:j::::;s:' " "" ''"'"""°" '- ^""^ -' '"- '*" < «- .■« IS 11 Perpetual Witness u th t! f.ii't of Chrint's (D 5 •-'. Thu r,onl".s .Siiiiper iitoiiiiig tlcatli. ' ;';: ,'"'!" ' "' " " Loving personal Momortal „r ,„,,„, ti.^»:.;::r'c,,!x.:,:,rr ''^■""" <>'o°nvey,„, .„„ 7 Tl'!;: ',"»," "s""" '" "" *"' """'"'la^^Mlon with Christ, . People. """" " "•' *" *"=« Of Wentmcatlon with Chrlsfs 3 [.nit rf'cil;;:r "'""■°' " '" *°«olP»tory flmblem .,r r„.„r. r„„ e„j„,, .Some may prefer a different arrangement. An excellent n.otl.od These eight objects of the Sur,er are explained i„ the pages i.nn.ediately following. 10 THE MASTER'S MEMORIAL. 1 The Lord's Supper is an Exhibition in Acta of the Chief Things About Ohrisf s Atoning Death. 1. How DO You Know this ? (1) Because Christians are said to Proclaim the Lord's Death bv It. (1 Cor. xi. 26.) ' (2) liecanse Christ said, " This is ,ny body, which is for you ; " this IS u,y Wood. As His actual body was there, handling the bread and wnie He coul.l only mean that these elements represent or symbolize His body broken and blood shed for sinners. 2. What Things are Specially Representkd in the Supper? The three following may be particularly noted :— (1) As bread and wine are nourishing food for the body, so is Christ ' the food of the soul. (2) As the bread is broken and the wine poured out in the cud we are taught that it is the death of Christ that especially makes Him the life of our souls. (3) The partaHnu of the emblems of the body an.I blood of Christ teaches that we must by faith receive and appropriate Christ and Him crucified before He can be the life of our souls. It is a symbolical way of saymg, ''Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. " (John vi. 53. ) 3. Do NOT THE Scriptures teach in Words all that the Lord's Supper teaches by Acts ? uJt ^I^tM" r"!!"^. *''"^^' ^^ '^^ ^°'-^^'« s»pp«r ^hich is not taught by the Word of God ? 4. What is the Use of it then ? To single out the most essential things, and concentrate our attention upon them. It duplicates in a very striking way the most important truths o salvation, and gives them special emphasis. It is a way of underlining, as it were, or printing in capital letters what it is necessary to fix the mind upon. It serves a purpose similar to that of a picture or i 1 .tration in a book ; it impresses the idea of the words more distinctly. ""luo Wiiat divine wisdom has been displayed in instituting the Lord's Supper ! It anchors the church to the Atonement. The preacher THE MASTER'S MEMORIAL. 11 may wander over a wide field of truth and dntv in u- ^■ ministrations, but the Comniuniri n " ^'"^'"'''''^ ?"'?»* The private 'chnstia^ ^Z^ZlVJal^ Z ^' '"^ "^''-'^'y- thoughts, or with rehVion, .r I ""'"'^ ^""'^ "'^^ business i^p^tan.. b::t'^;^^t;;::„rr ,::^nrM.;'^°"^\^"r""^^^ sacrifice of redeeming love and kLnT f f Z'"''' *' "'" ^''^^^ doctrines of the Cross ^ '''^"'' ^''^ "^^^ t'»« vital Our loving Uclooiiicr well knew ll,o t,....,!,,., v f our hearts, a,.,l ineonstanov of our air cti , s V ""'" "r,'"'"'''""' ""^ ^^''''-'''''no^-s of and love slip out of our thou^l ts ~ '' Ti "°"''' "" ■■""^'>' *" '^'^ His .lea.h «uireri„gs frequently ,...seute,rt.'o;,;,?:^',*'""'''"'' "" .m""" """' ^'"^ •^'^^ "^ "'« pains to euro my forge rfulnes.s, by ,s,.ttiM,/f,.rih rin'-i ■. 7 !" """ "'"^ ^"''•'" ""^'' -es. !n the broken br-a,! an,l .ou\.,lo "w ,. t S I " •"'^'*'"*'>- '-f"- "'3' HeliKsforSelf-Kxamination, et..) "' the-SaorauK-nt." (Matthkw Hknry : 5. AH. .HK SacR.MK.TS MOHK S^CKK. T,UX OXHKH OKmx.xcKS ^ Jfnir;:r^;t;:,rtob^^^^^^^^^ '' ^^r' -^ 'y ^^- by acts as well as by w^ll ^^ '^ P""'' "P°" ^"'^ ^"-«-. II. The I^ord^s Supper is a Perpetual Witness to the Pact of Ohnsf s Atoning Death 1. Where do You Find that tht« u^ Tv,^ Objects? ' ^^^'^-^■^>'^'' to be one of its reading and preach iZroP ' '^""!^^^'"g ^^^^ «f P^-^yer, praise, astonisL,! to see t^nn.! fon /"""."'T '^^''^''' '^""^^' ^^^ ^e i^ he not eagerly e uau e wS , ' "'""' ''''' Verfonnea. ^Vould friends wLd tell how tts e """' ' """'* '^"^^^ ^° '^ '--^'-" Ch.-.-sti.nB' tr... T '"""'' "" " "'""""^" "^ ^he Son of the 12 THE MASTER'S MEMORIAL. Passover. The children were expected to ask with natural curiosity : What mean ye by this service ? So, when Israel, under Joshua, crossed the Jordan dry-shod, they were required to take twelve stones from the middle of tlie river, and place them where they first lodged after crossing. One chief purpose of this was, we are told, to tempt the children to ask. What mean these stones? Similarly with the Lord's Supper : when its observance is kept up, people cannot help having the fact of Christ's death forced upon their notice. It is evident from this purpose of the Supper that the children and thosa who are not Christians are not to be excluded from church during the celebration, but rather welcomed and invited to look on and think v/hat it meant. To whom are we to proclaim His death, if not to these ? 3. Are Such Ways of Keepint; Alive the Memory of Important Events Common amonc Men ? Very common. Nations l)uild triumphal arches and erect monu- ments in memory of great victories. .Medals are struck for a similar purpose. The American nation celebrates its Independence Day, and other people their own memorable events. There is nothing that serves such a purpose l)etter than anniversaries, .celebrations, or customs, which are wonderfully tenacious of life. Such a custom or celebration is the Lord's Supper. It has never died out even in the darkest days of religion, and as long as it endures it will make people think more or less of Christ's death. Matthew Henry says, " It is like a marble pillar set upon His grave, with an inscription, bearing account of His glorious achievements and mighty deeds. His glorious sufferings, conflicts and victories, for His people. Wherefore, as often as He calls me, I will go thither, and put all the honour and glory I can upon my kind Benefactor." III. The Lord'8 Supper is a Loving Personal Memorial of Jesus. It is impossible nut to feci that the recjuest, "This do in remem- brance of me," is more than the expression of a desire to have the fnrf of His death perpetually remembered and proclaimed. It is personal affection calling for a memorial act of personal affection. He does not say, '* This do in remembrance of my atonMig death," but, " This do in THE MASTER'S MEMORIAL. 13 remembrance of ME"-of the person, not of the Mork only. Jesns loves ns to think of Him. He loves to ))e aflectionately remenihered by us. This is a feast of love. Love thoiigi)t of it. Love provided it. Love invites ns to it. A fre(|uent coninuiiiion text is, «' His banner over me was love." That is a beautiful idea; f(u- the whole atmosphere of tlie Supper is love. It .speaks straight to my heart of Him " who loved lue and gave himself for me." It is Christ's love-token, which our love will joyfully accept. It is His call for love, to which we will gladly respond. Here love meets love. Those who love the Saviour most will love the Supper most ; how the hearts of the beloved disciple and the mother of Jesus would thrill mi a Communion day ! Love, therefore, is the great (pialification for the Lord's table, and the great secret of profitable communion. It is not perfection that is required so much as affection. IV. The Lord's Supper is Christ's Personal Pledge, to believers, of the benefits of His Atoning Death.' 1. How DO You Prove this ? In 1 Cor. xi. 24, 25, we are told that Christ said of the bread, "This is my body, which is for you ;" and of the wine, "This cup is the 7iew covenant in my blood. " That must mean that tliese elements were to be i^ijmhoh of His liroken body and shed blood, a striking reminder, every time we partake, that Christ, by His atoning death, has fulfilled the conditions of the "New Covenant," or covenant of redemption, on our behalf. They are therefore witnesses to the execution of the covenant, and personal pledges to us of all its Ijenefits. Suppose Jesus had given each of His disciples a small cross, or other article, as a keepsake, and had said while giving it : Tiiis is a symbol of my death on the cross in fulfilment of tlie covenant of redemption, to remind you that I have secured all its benefits for you ; would they not feel every time they looked at it, after He was gone, as if they were saying these words over again l)y this precious token ? It would be to them a pledge and permanent assurance for the benefits of His atoning death. Now, Jesus gave them no cross, or material thing ; but appointed a ceremony which would better serve the purpose, 14 THE MASTER'S MEMORIAL. not only to them, but to generations yet unborn. Every time we partake of the Lord's Supper, therefore, we are to regard it as Christ's own personal assurance, that all that is contained in the covenant of redemption and symbolized in the ordinance will be fulfilled to us. It resembles the oath given to Abraham to confirm the promise (Heb. vi. 1.3-18) : the oath did not make the promise more sure, but it made Abraham /ee^ tnore sure. So with the sign of the rainbow to Noah : the promise never more to destroy the earth by water was certain; but every time Noah saw the rainbow, he saw in it God's special token, re-assuring him of the promise, and making him feel more certain of it. In like manner, we have the declanvtion of God's Word assuring us of the blessings of the covenant of redemption through Christ ; but the Saviour has added this extra sign as His personal pledge, thereby giving His own special stamp of assurance. 2. Is THAT WHAT IS MeaNT WHEN THE SACRAMENTS ARE CALLED "Seals" IN the Confession of Faith? Yes. The seal on a document is the official mark or stamp that tells us at a glance that the document is valid and reliable. The term seal is taken from Rom. iv. 11, where we read that circumcision was to Abraham " a seal of the righteousness of the faith which he had, yet being uncircumcised." It was God's special mark, given in addition to the promise, certifying that God would stand to His promise. As the Lord's Supper was specially instituted by Christ for the very purpose of Ijeing a short and striking way of impressing on our hearts the truths symbolized by it, we are warranted in looking upon it as Christ's own seal, or pledge, assuring the rightful partaker from the Saviour directly, tliat all the benefits of the Atonement set forth in this ordinance are for him. Our partaking is the corresponding act on our part by which we " set to our seal" that we accept these benefits. V. The Lord's Supper is a Special Medium of Con- veying to Believers the Benefits of Christ's Atoning- Death. 1. How DO You Prove this? ' (1) The fact that the truths represented are duplicafcd by symbols in addition to the Word naturally leads us to believe that they have a special value for imparting the blessings they set forth. iu^.jjmmammm THE MASTER'S MEMORIAL. 15 (2) The passage from 1 Cor. x. 16, 17, clearly implies a very special communion with Christ, or, as the word means, "participation" in the body and blood of Christ, i.e., in the benefits of His atoning death. 2. Will the Merk Act of Partakin(i Convey these Benefits, APART FROM THE STATE OP MlST) OF THE ReOEIVKR ? Certainly not. The Shorter Catechism explains that " The worthy receivers are, not a/fer a corporal or carnal manner, hut hy faith, made partakers of His body and blood, to their spiritual nourishment and growth in grace," It is the soul that sups here and not the body, Faitli is the mouth of the soul, without which we cannot take in this "spiritual nourishment." Spiritual nourishment consists in having our doubts dispelled, our trust increased, our penitence deepened, our love warmed, our zeal quickened, our hope briglitened, our joy intensified, etc. These feelings are prodnced by the sacramental symbols leading our faith to Christ's atonement. In this sense the soul feeds on Christ througii faith in tlie Supper. But while fit in itself to convey these benefits to the soul, the Lord's Supper conveys none, unless the soul is in a state to receive them ; just as a metal, which is the very best medium for conducting electricity, fails entirely to transmit it into a piece of earthenware or other non-receptive material. The multitude thronged and pressed Jesus, but only the one woman " touched" Him, so that " virtue" went out of Him to heal her. 3. Is the Lord's Supper a More Effective Way of Conveying THESE Benefits than the Wori>? Yes. We may be sure that if Christ took special pains to appoint such a peculiar symbolic rite. He meant it to be a channel of special blessings, Robert Bruce, of Edinburgh, writing three centuries ago, states the case in his quaint way with equal sagacity and force : " We get iia crniKR tiling nor na new thing in tiie Sacrannint but tlic same tiling quhilk we get in the Word. . . . Yrt thou gets that samk thixo bkttkr. . . . Thou gets a bktter grip of that same thing U- the sacrament nor Ihon gat be the hearing of the Word. Tiiat same thing quhilk tliou possessed be the hearing of the Word, thou possessest now niair largely. ... We get Christ better nor we did before ; we get the thing that we gat inair fiiUie, that is, with a surer apprehension nor we had before; we get a better grip of Cliiist. now. , . The sacrament is appointed that we may get a better grip of Christ nor we get in tlie sinnde Word. The sacraments were appointed that I might have Him mnir fully in my saull ; that he might make the better residence in me." ^.£-. 16 THE MASTER'S MEMORIAL. 4. H(»W IH THE LoKd's SlTPI'ER A MoKE EfEECTIVE MeANS OK CoN- VEVINO THESE BkNEFIT.S THAN THE WoRI) ? ?>ecause while the Word appeals only to the undevstamling, this sacrament enlists other faculties to injpress its ideas, as the eye, the taste, the hand. Rohert Bruce again excels in explaining it. He says : "As the nuiir that the outward souses be walkned ; the niair is the inwanl hart and mind persuaded to believe. Now the sacrament walknes all the outward senses, sick as the eye, the hand, and all the rest ; and the outward senses being moved, na question the Spirit of (jlod concurring therewith moves the hart the mair." 5. Give Some Illiisrations from Common Life, showing How Things that Waken the Outward Senses Affect the Heart and Thoughts. You think lovingly every day of a dear one far away, but one day you receive a photograph; and the sight of it brings over your heart a rush of fresh feelings of affection and tenderness. If a mother has lost a child, she thinks of the little one with sad fondness almost every hour ; but when she turns out the lost one's folded clothes or treasured playthings, a flood of deeper, keener feelings and memories swells her heart. Most people have had similar experiences when standing by the grassy mound under which the body of the dear one was laid, it may be, years before. It is in this v/ay that these symbols of Christ's death call up more vividly and powerfully the thoughts and feelings connected with our hope through Christ. In this way, and by Christ's special appoint- ment, the Lord's Supper conveys to the believer a special blessing. Christ and the lienetits of the new covenant are not only " represented" and " sealed " but " applied to believers." VI. The Lord's Supper is an Act of Identification with Christ. This is clear from 1 Cor. x. 21, where it is said, " Ye cannot partake of the table of the Lord and the table of devils." To combine these two things is an impossibility, just as much as when it is said, "Ye cannot serve God and Mammon." Partaking at the Lord's Table identified them with Christ ; participating in the sacrifices of Idolatry identified them with demons. The two cannot go together. > THE ALAHTKri'S MEMORFAL. 17 Tliorefore going to the r.or.lVs Table is a ayml.ol of union wit), Clnist. But wortliy paitaiiing is more than a »,jnilH,l of union ; it /. union ; it is a renewal of espousals between the soul an.l ( 'Inist. The C'ounnuninn is Cliiist's own appointed way for us to declare we are "on the Lord's side.' It is a " setting to our seal" that, to the best of our judgment, we are His. It is a public profession of being Chrisfs, a ba.lge'which distinguishes and nuuks us out aa Ciirist's own. VII. The Lord's Supper is an Act of Identification with Christ's People. Paul says (I Cor. x. 17), "We who are many are one bread, one body ; for we all partake of the one bre.id (or loaf)." The irheu you were converte.l But the real (,uestion is, not when you became Christ's, but are you now His, to the best of your honest judgment/ (2) The Larger Catechism of the Presbyterian Church deals with this point in Q. 172. Speaking of tho.se not yet assured of their saving interest m Christ, it says that a person " may have a true interest in Christ though he be not yet assured thereof ; and in (iod's account hath It »/ he be duly afectcd with the apprthemion of the ,ra„t of it and uvfciyimily desires to be found in Christ, and to depart from iniquity." ■ 4. Am I Wakr.vntei) in Goin,: to tiik Lori.'s Tablk if I Havf no Stronger Evidenx-k of Buinc; a Christian than this? Let the Larger Catechism again answer. It says, a person in this state "is to bewail his unbelief, and labour to have his doubts reso yed (removed) ; and so doing, he may and ought to come to the Lord s Suj.per. He is not to wait till his doubts are removed but if honestly striving to have them removed he may and ou,ht to' come lie same arthority tells us that " this sacrament is appointed for the relief of even weak and doul,ting Christians." It is not intended to be a snare to human frailty. Surely there is a place here for those who are but babes in Christ as well as for those who are full grown in grace. Will not the Master welcome those of whom He says ihe spirit is willing, l)ut the flesh is weak ?" There is a popular error aliroad in some «|uarters, that the Lord's Supper is only for the select few who have reached a very hicrh sta.'e of Christian attainment. This feeling has no warrant from Scrfptnr." It is true that every communicant should earnestly aim at the maximam of faith an.l piety as his standard of Christian life ; but when considering what entitles us to join in the enjoyment of one of the TIIK MA ST Kits MKMOIMAI,. ■Vf iiumt iiiijh,! 'ant incaiiM of gr,i(!o, Hit! Htiiiulai.l in to Im set at the 7niH! vium. (( .n illy reiul with tliLs, OiuKcriovs '2, .'{, 4, 5, iit page 24.) U. \Vj(AT I'KOKKSSKtN (H' KaITM AND CoMMOT IS ImI'MKI. IN ()(»IN(i TO TIIK LuUD's TaIILK ?* (1) .-1, •ofjari/.H ynnr faith and life ; It ia implied that you accept the Holy Scriptures as your supreme rule of faith and conduct ; that you acknowledge yourself to he a lost and helpless sinner, depending dolely upon the atonement of (^iirist for pardon and acceptance wit.'i l.ud ; tiiat you desire to foisake your sins, and arc dctermiiHa, by God's grace, to lead a holy and godly life. (2) As rcffurds your motin .- It is also imjlied tii.'.fc you deaire to honour the dying love of Christ, to identify yourself with Him and with His people, and to receive the spiritual benefits set fortli in this ordinance. (3) yl.s' rcijards the nJ,rifiatiom of church mr.mhtrHhip which you therehy take upon yourself: It is further implied that you will "love the brethren," seek the peace and prosperity of Zion, give all due Christian submission to the constituted authorities of the Church, and do your part for the support and spread of the Gospel of our Lord and Saviour Je^us Christ." G. Iv I Havk Rkason to Bki.ikvk Mvski.k a Rkal Christian, is it I'O.SSIIILE KOK i\Ik to EaT AND UrINK AT TIIK LoRD's T.MtI.E Cnwortiiil'' ? (1) The Apostle does not hint that the unworthy communicants at Corinth were unconverted. On the contrary, he distinguishes between them and " the world," and speaks of the judgments inflicted as a chastening to prevent them l)ei!ig " condemned with the world," {See 1 Cor. xi. 32.) (2) It seems reasonalde to beli.ve tliat a real Christian may do thi? duty unworthily, as he may do any ., her duty If, as sometimes happens, he comes to the t.I/h mi a ^;old, careiess state of mind, *Tlm siil.stiiiico of this i.ara(,r.apli is .iiqieiiilLMl, as a formula of qnestions, on tlio last page. Many sessions require sueli . iirofessioti to bo made, lint wlifllicr foinially demauilea or not, you sliould lio ai.le (so far as you know your own lieart) to give a sincere assent to tliese questions. \ ■! f TirK MASTKirS MKMOHrAI,. the mint )age 24.) IN ()<»IN(J accept the tliat you liiij4 jolely vitli t.od ; by (iiKiii (leaifo to Him and - forth in OH thereJnj ' love the : all examine or prove ♦)HMf.JISI 22 THE MASTER'S MEMORIAL. themselves. The general practice is to admit those of about 15 years of age ami upwards ; hut ripe and thoughtful young Christians may he admitted even earlier, when there is reason to believe that they are settled in Christ. ^ I ■ PROFITABLE PARTICIl>ATION IN THE LORD'S SUPPER. I. Do I Require any Si-ecial Puei-aration for Going to thk Lord's Suiu-er ? Unquestionably. If your nnnd is greatly occupied with anything, you hnd ,t difficult to change the train of thoughts and feelings • a.fci If you are engrossed in worcuy thoughts and business duties up to the t.me o partaking o the Lord's Supper, you cannot get into sy npathy with the object of the ordinance. ^ 2. What is the Best \\^ay to Prepare ? Read the Word of God. Think about your Saviour's work of love. Attend any services that may help to turn the current of your thoughts an.l feelings in the right direction. Above all, be much in prayer and private communion with God. Try the experiment of setting apart even a short time, for a few .lays beforehand, to these purposes, and you will fine very profitable con.munion. If our faith is ma,le stronger by concentrating our attention upon the finished work of Christ- If our ove and gratitude are quickened by the thought of what He has done for us ; if our purpose to be holier and to serve Him l,etter )| i h i ■'I ^s THE MASTER'S MEMORIAL. 23 is deepened ; even if only our own unworthiness an.l sinfulness is increased ;-if we have had all or any of these experiences, we may conclude that we have comnuniicated with profit. 4. What Should I Think of Durinc; Communion ? Think of Jesus. If your sins press upon your mind, lay them on Jesus. If your cares and sorrows lie on you like a burden, lay them on Jesus. If your duties rise before your mind, look to Jesus who has promised grace to help. Let your soul Ijc fiiled with the thought of Jesus an.l His dying love It matters little whether you think of your sins and .luties at all if yon sit at Jesus' feet, like Mary, and drink in His love. "One earnest gaze upon Christ is worth a thousand scrutinies of self." OBLIGATIONS UPON CHRISTIANS TO OBSERVE THE LORD'S SUPPER. 1. It is a Command of Christ. It is as binding as any other command. Rut many people are ^^ singularly dead to its force ; they seem to think it merely an " if you please. ' They consider the Lord's Supper " a kind of luxury of the I Uiristian hfe, to be accepted or declined at pleasure ;" hut we should \ be as much afraid of disobeying the command to come as of coming 'I unworthily. ° 2. It is a Parting Personal Request of a Loving Saviour ? I His truly human 'heart had a strong craving to be remembered by us. It would be an unnatural and heartless son or daughter who would not feel bound to fulfil a dying parent's reasonable request to be remembered. What would you think of John if he had refused to uike Che mollier of Jesus to his home, when Jesus expressed His wish on the cross that he should do so? A request is as strong an obligation to a loving heart as the most definite command ii ^ 'i 24 THE MASTER'S MEMORIAL. 3. It i.s a Phi VI LEO k. Many peoplo appear to tliink that because it is a privilege it 'is n. the.f osvn option to take or to refrain. Hut supposing it! Mere notlung more than a privilege-neither a conunaua nor a request -we n.ust reMieniher that a privilege that is n.eant and fitted to do good to our souls l,eco„.es a duty, an.l neglect of it is a sin against the soul, as certainly as neglect of what is good for our health would he a sin against the body. 4. It i.s Dklkjutkd in bv the Be.st Ciiuistiax.s. Sliould we not suspect ourselves if we have no desire for it ? '). Odr Exam CLE Influences Other.s. 7%o,s. .^ reM, to - prorlahn" in llh appointed ,ray the Lord', death ltd He come are domj their part to break down the ohserranre of Its memorial, and thus destroy the renien.brance of it. Others will be encouraged in neglect by their example. 1 r t s \ c _ II OBJECTIONS TO PARTAKING OF THE LORD'S SUPPER. I. "I Am Not a Chrlstian." It is high time you were, for you " know not what a day or an hour .nay bring forth." Some make this objection with the utmost coolness, and in a tone of self-complacency, as if it disposed of the whole niatter. But it only shows that they have another and still more important thing to do before going to the Lord's Table Tiie command to honour Christ in this way does not lose its force because you have something else to do before you can do this ariyhf. One dutv does not cease to be a duty because it requires another duty to be performed before it can be done. Many have been converted by having to consider the duty of becoming communicants, and thus being led to face the question whether or not they were really Christians. 2. "I Am Not Sure that I Am a Christian." Some people are less sure about anything than others are about everything. But if. to the best of your judgment, you are " on h 1 ) ut, as Dr. J. Few Smith says. " simply an an.muncement that you tru.st you are a disciple of Jesus, and mean, with ( ,od s help, to lead a Christian life. " Tiie Directory for Worship of the American Presbyterian Church wisely says that the minister shall mvite to this holy Table such as, sensible of their lost and helpless state by sin, depend upon the Atonement of Christ for pardon and acceptance with God, . . . desire to renounce their sins, and are determined to lead a holy and godly life. " (See pages 18, 19, 20, S o, 4, 5, 6.) Some people who are not sure of being real Christians care so little that they will not take the trouble to try and find out. To be content to hve in sucli uncertainty gives reason tr thin!- they are not Christians at all . " 3. "I Am Not Good Enough." (1) Who is ? It is Christ's worthiness you would come to celebrate not your own. The Lord's Supper is not intended solely for those who have graduated " in the Christian life of holiness, but for those also who have only " matriculated" in it. (See Qualifications, p 19, § 4. ) (2) On the lips of some this objection means tliat they are habitually doing what they know a Christian should not do, while making no serious effort to avoid it. That really means that they are not trying to be Christians. 4. "I Could Not Livk up to My Profkssion." (1) That may mean that you are unwilling to come under the restraints and obligations of a religious profession, and try honestly to hve as a Christian should. If-so, you n.ay set yourself ,lown as not a Christian. (2) The objection may spring from an honourable fear of bringing reproach upon Christ and His cause by your weakness and imperfect tions. In such a case consecrate yourself to Jesus with all the earnestness you possess, and rely on His promise, - My grace is snfhcient for tl,ee." Your profession is not that you are a perfect Christian, but that you are truly trying to be a follower of Jesus iliven Peter failed sadly the very niglit after the Supper. ^-JHWWK- 20 THE MASTER'S MEMORIAL. 5. " Unworthy Communk-atino is Such an Awful Sin that it Brincjs Damnation." (1) It is certainly a very serious sin, but no more l)rings damnation than any otlier sin if repented of. The translation "damnation," in 1 Cor. xi. 29, has floated this error. Tiie compilers of the Shorter Catechism knew what the word meant and rendered it "judgment." This translation is also adopted in the Revised Version of the Scriptures. So far from damnation being meant, we find that the judgments inflicted on the Corinthians consisted of such chastisements as sickness, etc., intended to prevent danniation by awakening them to a sense of their sin. The purpose of rhese judgments is expressly declared in ver. 32 to be that they " should not be condemned with the world." (2) The unworthy communicating condemned in the Corinthians was selfifohly eating an abundant meal at the Table, when others had none, accompanied even with gluttony and drunkenness. This is a very different thing from the reverent participation of an eainest soul, anxious and troubled with timid fear of being unworthy. 6, "I Can be as Good a Christian Out of the Church as in it." (1) If that means simply that it is possible to be a Christian Mithout being a communicant, we do not dispute it. There are many eminent Christians in the Society of Friends, and they have no sacraments. We do not hold the Lord's Supper essential to salvation ; we simply regard it as a commanded duty. The clear-cut distinction of the old theologians wisely states the truth, when representing the sacraments as necessary, ''ex necessitate precepti, non ex necessitate medU;' i.e., necessary because commanded, but not necessary as being a means of grace without which we cannot be saved. (2) Taking the objection literally, however, it is a miserable false- hood. ^ How can you be "as good a Christian" if you are insensible to the dying request of your Saviour ? How can you call yourself " as good a Christian" when you have no lieart for what the most pious have always had such delight in ? Do not deceive yourself. 7. "I Cannot Join the Communion of a Church that has Unconverteh and Bad People in it." Certaiidy you should seek the purest Church you can find ; but if you are to carry out your principle strictly, you will never join any \ h 1' i t ^s I THE MASTER'S MEMORIAL. 27 Churoh, Von would not have joined tlie company of CJhrist'a disciples, for one of them was "a .levil." You can never be sure there are no unconverted people in a CJhurch. You must wait till you reach Heaven before all tiie tares will be separated from the wheat. Besides, tlie Word of (iod shows us that tliere may be real Christians who are very weak, and fall into grievous sins. Judge not too freely ; you may be despising "one of these little ones which believe in Me.". 8. "I Could Not Sit at the Samk Tablk with Some One who Ha.s GniEvousLY Wroncjed Me." " If ye forgive not men their trespasses, neither will your Father forgive your trespasses. " 9. "I Do Not Accept All Your Doctrine," The Presbyterian Church does not require you to do so. Ministers and Elders are required to accept the Confession of Faith as a summary of Bible teaching ; but this is only to protect members of the Church under them from erroneous doctrine. If you hold the saving doctrines of Grace, you would not be expelled as a private member if you differed on some particular doctrine, unless perhaps you were publicly and offensively to attack the \iew lield by the Church. 10. "People Will Remark About Me." Then you are ashamed of being remarked upon as coming out on Christ's side. "Whosoever shall be ashamed of Me and of My words, of him shall the Son of Man be ashamed when he shall come in His glory, and in His Father's, and of the holy angels." Perhaps you do not like to come forward because you have reached middle life or old age. Should past neglect keep you from present duty ? Your backwardness may keep others back. Will your own family, or young people around you, be likely to go if you set a bad example ? 11. "I Think I Won't Go Thls Time." Perhaps you may not have another opportunity. A young man on his death-bed Lold the writer how thankful he was that he had gone to the Communion (his first) a few weeks before; "for," said he, " I would not like to meet Jesus without having fulfilled His recjuesti 28 THE MASTER'S MEMORIAL. •This do in remembrance of Me.'" It is generally found that those who say they "won't go this time" have some excuse for not Boinir "next time." ' 12. "I Would Like to Wait Till My Friend, Brother, . ETC., Go WITH Me." Tiiis is an honorable feeling, but often a treacherous temptation. Ministers will tell you that their experience shows that you are more likely to be dragged back than your friend to be drawn forward. You will probal)ly wait and wait, till you cease to feel the force of the obligation so clearly. Besides, if your friend sees you willing to put off this duty for his sake, will he be willing to think it a matter of great importance ? How much better if you would affectionately say : " I long to have you partake side by side with me at the Lord's Table, but I dare not trifle with my Saviour's command and re(|uest, even for the sake of having you with me." Tluit would have much more influence with him than waiting. RELATION OF THE LORD'S SUPPER TO CHURCH MEMBERSHIP. 1. Are None but Communicants Members op the Church ? The Confession of Faith defines the visil)le Church as consisting of all "that profess the true religion, together with their children." Accordingly, children are formally recognized as real members by baptism. On account of their youth, however, they have no decisive voice in the management of church affairs, being in this respect in the same position as children in the household. 2. Do They Lose this Membership by Not Goino to the Lord's Table ? If, on reaching " years of discretion," they refuse to make a personal profession of Christ at His table, and neglect such a manifest duty and such a precious privilege, they are held as practically Huspending themselves from their membership. 3. What Position do They then Hold in the Church ? They are not regarded as excommunicated, or cast out of the Church, but as self-suspended. If they attend public worship and ffV ! ^ 1 1 ^ THE MASTER'S MEMORIAL. 29 otherwise take an interest in tlie Cliurch, they are still acknowledged as belonging to it, and reasonable deference is given to their wishes and opinions. Fiut it is obvious tliat an e(inal or decisive voice in church affairs cannot be given to those who have refused tlie appointed personal acknowle.lgment of Christ. Often no harm might result, but there would be no security for the Church continuing to act on Cliristian and spiritual principles if those who refuse to take their stand deHnitely among Christ's people were allowed to control the action of tlio Churcli. Hence the rule in the Presbyterian Church that managers of the secular affairs of the congregation should be communicants, because it is possible so to handle the pecuniary interests of a church as to sadly injure its spiritual success. 4. May Not Real Christians Thus be Shut Out from Mem- bership ? Sometimes that will be the case. Some real Christians may not see their way to go to the Lord's table ; but rules cannot be made for exceptional cases. In some places, iiowever, where a superstitious, traditional dread of the Lor.l's table very strongly prevails, adult non- communicants of good life, who have l)een baptized in youth, are regarded as members. Indeed, it seems to be not uncommon to allow baptism to the infants of such, when they profess their faith in Christ, and their purpose to bring up their ciiildren for Him, even though they do not themselves go to tiie Lord's table. ^ DUTIES OF MEMBERS. As it is all-important that those taking upon themselves the obligations of church-membership siiould have right ideas of their responsibilities, the following hints may be iielpful : — 1. Watch Over Your Religion. Try to Hnd time to l)e frequently alone with God in meditation and supplication. He mwh in prayer. Study (UkI's Word till your heart IS steeped in its spirit. Vour soul is not in a t^ood state unless you relish these private spiritual exercises • but if you do not enjoy them much now, persevere in them as duties, and you wijl come to relish thenj as sweet privileges, 30 THE MASTER'S MEMORIAL. ■i 2. FiiOM A Hi(iH Standard of Christian Lifk and Duty. It will be fatal to your spiritual growth if you are content with just coming fairly up to the general level of religious life around you. God's standard, as given in His Word, should be yours. He has called us "to be saints." Adopt His ideal at once as your ideal Many appear to live on the principle of giving (iod no more piety aiul service than they can help; but (Jo.l will not be served with short measure. Some Christians try to get off as easily us they can, as people do with their taxes ; but driving a hard bargain with Cod is a dear bargain in the end. This is tiie spirit of the hireling ; tiuit of the son or daughter is very different. Vinet says of the true Christian : " The more that has been forgiven him, the less he consents to levy new tributes on that love tiiat forgave." 3. Carry Your Religion into Common Life. Christian conduct is the best Christian confession. A religious walk is more persuasive than religious talk. Your public practice will do more to commend Christ than your private piety The world cannot see your closet life, but it can understand your common life. It is by every day virtues that tlie Apostle bids us " adorn the doctrine of (iod." Therefore, l,e upright in business, trustworthy in service, truthful in all things. {Read Philippians iv. 8.) Shed around your path the sunshine of kind acts, kind words kind looks, and kind thouglits. A sweet temper, a loving spirit, a helpful hand should be cultivated for Christ's sake. No one will despise a religion which produces these fruits. On a little girl's tombstone was written : " A child of whom her playmates said, ' It was easier to be good when she was with us.'" Some Christians do not make it easier to he good for those around them, but somehow call out their worst qualities. There are others whose presence always brings into play our better nature. Try to live so that all shall find it easier to be good when you are with them. 4. Be Always in Your Place. (1) At Church. Every time you are absent without a perfectly suflioient reason you deal a blow at the very existence of public worship. You set a bad example ; you discourage other Christians • you depress your minister. Make duty your rule-not inclination Religious exercises are most required ivhen least desired. Some say ^ 1 THE MASTER'S MEMORIAL. 31 i I they get no good at churcli. Whether you get good or not, yon should go; because you go to worship and not merely to get good. Some people get no good, however, for the reason that tiiey do not want any good ; others because they do not recognize and receive the very thing that may be best for them. Some insist on liaving something to comfort them every time, wlien tlie thing they re(|uire is reproof. What selfishness often lies under the cry for comfort : it generally comes from the most selfish people, or those most unscrupulous in the ordinary duties of life and religion. (2) At Your Own Ohuroh. Roving Christians are generally " lean kine. " (3) At the Prayer Meeting. This has been called the pulse of the Church. It is the place of spiritual power. It is a wonderful help in staying the tide of wordly thought and feeling which carries away our souls in its chilling current. The most pious love it ; suspect yourself if you have no love for it. (4) At the Business Meetings of the Congregation. Be there to know what is done, and to take your share of responsi- bility. A large congregation meeting encourages all ; a small one is just as discouraging. Congregations are often greatly injured by the absence of meml)ers from such meetings. The oflice-bearers are disheartened ; the few that attend are afraid to incur responsibility without being backed by the people, and vigorous action is prevented. Some are even mean enough to stay away, and yet find fault with M'hat was done. Be faithfully in your place at these meetings. 5. Do Some Work for Chri.st in Hls Chi-kch. It is always a bad sign when a person grudges to do Church work. Let no such spirit be yours. It is the most honourable work you can do. If you are asked to fill some oflRce, accept with meekness, and perform its duties faithfully ; be willing to take the lowest place. If you are asked to collect for missions, count it a privilege, and consent joyfully. If asked to teach in the Sabbath-school, agree promptly if at all in your power, even if it cost you much self-denial ; resolve to win your class to .Tesua, Visit the sick and lonely ; perhaps you can talk about Christ ; perhaps you can sing to them of Jesus ; at any rate, your visit will cheer them. Be kind and cordial to strangers at Church. Try and get near the anxious ; be on the watch for them ; 82 THE iVIASTKR'S MEMORIAL i they noe.l a Christian f.ien.l at that time. Try t.. ,lraw the careless to the hou«e of (J„a : consecrate your n.in.l to Christ in i.hinninK how you may ,lo something in this direction ; it is a sin to give Jesus none of your ingenuity. Much may be quietly .lone l.y very humble Christians. A minister once stated in his presbytery that a labouring man in Ins congregation lia.l been the means in a year or two of gettn.g twenty-one non-church goers to become regular atten.lers, of whom tiftecn soon made a public profession of CJirist. Look around for work like this. 6. Support Youh CHuncu and it.s Scheme.s. Your own congregation tirst demands your support. Honour binds you to this. There is something ,vrong if you are afraid of doing more than your share. Many, a)w, never do thei- part, so if you are right at heart you will try to make up for their niggardliness. \ our giving is to be as the Lord has prospered you-in proportion to your means and your other expenditure. The Saviour does not say just how much you are to give ; He leaves that for love to decide. In addition to what you do for your own congregation, you must not overlook the schemes of the denomination to which you belong These have been anxiously considered by wise Christian men, and y<,u are asked to contribute only for objects which \liey believe necessary in the interests of the Church and religion. The misdonary schemes espermlly deserve attention. Do you know what the missions of your Church are ? If you are much interested about anything you will contrive to know about it. Learn all you can about your missions. Carefully and prayerfully consider the claims of each. Ignorance and thoughtlessness are their great enemies. xMany people would give ten or twenty times as much as they do if they would stop to Miink of the pressing need of spreading the Gospel. It is a mockery to pray, " Thy kingdom come,' and do little or nothing to help it to come. 7. Seek the Peace of Your Church. Do not expect to have everything your own way ; be prepared to let others be preferred before you. Never let party feeling or personal sp!te mfiuencc you. There are troublers of Zion in every congre- gation : these are the ambitious, the self-willed, the contentious, the crotchety, the people who object to everything, find fuult with »»- \ i f »» I •# 1 I THE MASTKR'S ISIKMORTAL. 33 everything, aii.l doiiglit to speak evil of everything and evoryhody. Two or three niinohief malting individualH or faniiiies may destroy tlie harmony of any congregation. Some olHoe-hearers even have been known to use their position to emharra.ss the work of a congregation or its niinister. Beware of " Diotrephes, who loveth to have the pre- eminence.'' Christ's Church cannot prospe.- if tliose who have least of the Master's meek and lowly spirit are promote.l and pampered to keep them from being troul.lesome. It may he your duty to " withstand to the face" all such disturbers of the peace. The temptation of good, quiet Christians is to seek peace at any price ; but peace securecl by encouraging men of the least Christ like spirit is purchased at too great a pric. and cannot have (Jod"s l>le3sing. 8. Do Not Talk Down Your Cjhrch. Some people have an eye only for flaws. To hear them talk one would think thoir church rotten from top to bottom. If they do not deliberately intend to ruin their congregation, they nevertheless take the surest way of doing it. Croaking within will harm a church more than cursing without. People sometimes have to pay a terrible price for this habit.of grumbling. How many families of young persons are there who are kept from joining the Communion, v hose interest in the Church is destroyed, and who are even turned altogether from religion l)y the inveterate carping of parents against managers, elders, or minister. There are plenty of enemies to talk down the Church witlKuit its own members helping. 9. Encourage Your Minlstkr. He needs it. Greet him warmly every time. His relation to you as pastor will niake him have more affectionate feelings to you than any other, except members of your family or your most intimate friends ; but that aflfection makes him all the more sensitive to coldness. Tell him if you get any benefit from his ministry. Tell him of the sick, the sorrowing and the anxious ; but do not carry gossip to him. Pray for him ; that will make you love him more and listen better, l>ut it will also clothe him wit!i power for his work. Prayer in tlie pew makes power in the pulpit. Judge him generously. He is likely to be a fairly honourable man ; do not impute unworthy motives to him without the best of proof. ik 11*1 84 THK MASTER'S MEMORIAL. T)o not expect him to l)e perfect ; if he has faults, apeak of them to God rather than to man. Do not nnfavonral)ly (!ontra8t liia regular work with the l)cat whicli an occasional stranger may hrii ". Support him when his failhfuhm<< hriwji^ him Ulu-ill. A priva,to nicmher of the Church may go through lifu without provoking opposition ; a faithful minister cannot. He must rebuke sin, and the guilty will often resent it. Help to form a sound public opinion of what pre.achimj should he. Unconverted and unspiritual peop'e dislike spiritual preaching. They want secular or sensational or sentimental discourses, with just a dash of religion to make them fit for Sunday. Their sole standard is what they like, and they have no liking for truly spiritual topics. Others again want pointless preacliing of soothing (iospcl themes, with nothing to disturb the conscience. When pressed to Christian duty, they will say "the nunister does not preach the (iospel." lint a Cospel that does not disturb a good many consciences is not Christ's Gospel. It is sometimes the highest tribute a ndnister could get when ceriain people leave his church. .Judge your minister's preaching by the standard of Scripture and not by the mere likes or dislikes of yourself or others. 10. Be as Faithful in Chri.st's Businkss a.s in Yolk Own. Many Christians do great harm to religion witiiout knowing it. By thrusting aside Church duties whenever they come into competition with worldly business, social engagements, or personal convenience, they teach the world to regard the Church as a very secondary thing. How can we expect the godless or the young to respect the Church and its teachings if its mend)ers make so little account of its claims. Carelessness in the financial affairs of a congregation may seriously cripple its spiritual power. Probably as many congregations are injured by neglect in the management as by weakness in the pulpit. Deficits breed discontent, and discontent strangles spiritual life. liut deficits are often due to want of diligence and conscientious faith- fulness in the discharge of the secular business of the congregation. Tile missionary treasury, too, may sutter sadly from negligence, irregularity, and half-heartedness, on the part of careless conunittees or collectors. .1 I"" t i THK MASTKIl.S MKMOIllAL. 35 .1 t* I ^ THK SHORTKR CATKCHESM ON THK LORD'S SIJIM'KR. [Tliu following a(liiiiiivl)le stiiluinents fn.iii the Shorter and Larger Catechisms are here given for the conveiiiunce of tlie reader.] Q. 01. //ow do the Hacraincnt.-< hcrooie cffedual means o/m/mfion ? The 8acrainei.t.s l)eo<).Mo effectual means <,f salvation, not from any virtue in them or in iiim that doth administer them, hut only l)y the blessing of Clirist ami the working of His Spirit in them that by faitli receive them. Q. OJ. What is a sacrament ? ' A sacrament is a holy ordinance instituted l)y Christ ; wherein, by sensible signs, Christ, and the benefits of the new c.venant, are represented, sealed, and applied to believers. (I !>,]. Which are the sacmnK tits of the yew Testammt ? The sacranients of the New Testament are Baptism and the Lord's Supper. V. '>''• What is the Lord's Supper } The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment. His Death is showed forth ; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of His l)ody and l,lood, with all His benefits, to their spiritual nourishment and growth in grace. Q. f>7. What is required to the worthy rcreiriiiu of the Lord's Supper ? ^ It is required of them that woul.l worthily partake of the Lord's Supper that tliey examine themselves of their knowh-dge t<. discern the Lord^s l)ody, of their faith to feed upon Him, of their repentance, love, and new obedience, lest, coming unworthily, they eat and drink judgment to themselves. 36 THE MASTER'S MEMORIAL. THE LARGER CATECHLSM ON THE LORD'S SUPPER. Q. 161. How do the sacraments become effectual means of sal cation ? The sacraments become eflfectual means of salvation, not by any power of themselves, or any virtue derived from the piety or intention of him by whom they are administered, but only by the working of the Holy Ghost and the blessing of Christ, by whom they are instituted. Q. 163. What ia a sacrament ? A sacrament is a lioly ordinance instituted by Christ in His church, to signify, seal, and exhibit unto those that are within the covenant of grace the benefits of His mediation ; to strengthen and increase their faith, and all other graces ; to oblige them to obedience ; to testify and cherish their love and communion one with another ; and to distinguish them from those that are without. Q. 163. What are the parts of a sacrament ? The parts of a sacrament are two : the one an outward and sensible sign, used according to Christ's own appointment; the other an inward and spiritual grace thereby signified. Q. 164. Hoio many sacraments hath Christ institnted in His Church under the New Testament ? Under the New Testament Christ hath instituted in His Church only two sacraments. Baptism and the Lord's Supper. Q. 168. What is the Lord's Supper ? The Lord's Supper is a sacrament of the New Testament, wherein by giving and receiving bread and wine, according to the appointment of Jesus Christ, His death is showed forih : and they that worthily communicate feed upon His body and blood, to their spiritual nourishment and growth in grace ; have their union and communion with him confirmed ; testify and renew their thankfulness and engagement to God, and their mutual love and fellowship each with other, as members of the same mystical body. Q. 169. How hnth Christ appointed bread and wine to he tjiren and received in the sacrament of the Lord's Snpjicr ? Christ hath appointed the ministers of His Word, in the admin- istration of this sacrament of the Lord's Supper, to set apart the bread 4 ai , ai at I tt re .i H Q 1 \ I 1 H THE MASTER'S MEMORIAL. 37 and wine from common use, by the word of institution, Llianksgiving and prayer ; to take and break the bread, and to give l)oth the bread and the -vine to the communicants ; who are, by tlie same appointment, to take and eat the bread and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and His blood shed, for them. Q. 170. How do thty that luorthily communicate in the LoriVn Supper feed upon the body and blood of Christ therein '^ As the body and blood of Christ are not corporally or carnally present in, with or under the bread and wine in the Lord's Supper, and yet are spiritually present to tne faith of the receiver, no less truly and really than the elements themselves are to their outward senses ; so they that worthily communicate in the sacrament of the Lord's Supper do therein feed upon the body and blood of Christ, not after a corporal and carnal but in a spiritual manner ; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of His deatli. Q. 171. How are they that recti re th^ sacrament of the Lord'a Supper to prepare themselres before they come unto it .^ They that receive the sacrament of the Lord's Supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants ; of the truth and measure of their knowledge, faith, repentance ; love to God and the brethren, charity to all men, forgiving those that have done them wrong ; of their desires after Christ, and of their new obedience ; and by renewing the exercise of these graces, by serious meditation and fervent prayer, Q. 172. May any xvho doubtet/t of his being in Christ, or of his due preparation, come to the Lord's Supper? One who doubteth of being in Christ, or of his due preparation to the sacrament of the Lord's Supper, may have true interest in Christ, though he be not yet assured thereof ; and in God's account iiath It, if iie be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity; in which case (because promises are made, and this sacrament is appointed for the relief even of weak and doubting MMMMkl 38 THE MASTER'S MEMORIAL. Christians) he is to Ijewail his unbelief, and labour to have his doubts resolved ; and, so doing, he may and ouglit to come to the Lord's Supper that he may )>e further strengthened. Q. 173. May any irho pro/ens (he faith, and desire to come to the Lord'n Supper, he kept from it ? Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's Supper, may and ought to be kept from that sacrament by the power which Christ hath left in His Church, until tliey receive instruction and manifest their reformation. Q. 174. What is required of them that receive the sacrament of the Lord's Supper in the time of the administration of it ? It is required of them that receive the sacrament of the Lord's Supper that, during the time of the administration of it, with all holy reverence and attention they wait upon God in that ordinance, diligently observe the sacramental elements and actions, lieedfully discern the Lord's body, and affectionately meditate on His death and sufferings, and thereby stir up themselves to a vigorous exercise of their graces ; in judging themselves, and sorrowing for sin ; in earnest hungering and thirsting after Christ, feeding on Him by faith, receiving of His fulness, trusting in His merits, rejoicing in His love, giving thanks for His grace ; in renewing of their covenant with God, and love to all tlie saints. Q. 175. What is the duly of Christians, after they have received the sacrament of the Lord's Supper ? The duty of Christians, after they have received the sacrament of the Lord's Supper, is seriously to consider how they have behaved themselves therein, and with what success ; if they rind quickening and comfort, to bless God for it, beg tlie continuance of it, watch against relapses, fulfil tlieir vows, and encourage themselves to a frequent attendance on that ordinance ; but if tliey find no present benefit, more exactly to review their preparation to, and carriage at, the sacrament ; in both which, if they can approve themselves to God and their own consciences, they are to wait for the fruit of it in due time ; but if they see tliey have failed in eitlier, they are to be humbled, and to attend upon it afterwurds with more care and diligence. ,1 I 4 for: fit chu THE MASTER'S MEMORIAL. 39 FORMULA OF QUESTIONS FOR CANDIDATES BEFORE ADMISSION TO THE COMMUNION OF THE CHURCH. 1. Do you believe the Scriptures of the Old and New Testaments to be the Word of (iod, and the supreme rule of faith and conduct ? I 2. Do you acknowledge yourself to be a lost and helpless sinner, depending only upon the Atonement of Christ for pardon and acceptance with Cod ; and, sincerely desiring to forsake sin, are you resolved, with divine aid, to lead a holy and godly life ? 3. Is your motive in going to the Lord's Table a desire to honour the dying love of Christ, to identify yourself with Him and with His people, and to receive the spiritual l)enefit8 set forth in the ordinance ? 4. Do you promise, as a member of the Church, to love the brethren, to seek the peace and prosperity of Zion, to give all due Christian submission to the government and discipline of the Church, to use faithfully the means of grace, and to do your part for the support and spread of the Gospel of our Lord and Saviour Jesus Christ ? 5. As far as you know your own heart, you sincerely profess and promise all these things in the sight of God Almigiity, do you not ? NOTE.— As a personal profession is required in some congregations, the above fornmia is given as the minimum that may be expected of those who can be considered fit to go to the Lord's Table, and thereby take upon themselves the obligations of chureh membership. THE MASTER'S MEMORIAL. Price, 10 cents, or $1 per dozen, "I know of nothing better."— y>r. Cochrane. "The best treatment of the subject tliat I kno\v."-/V/«rJn«/ Grant, D.D. ' " The best work of the kind that we have s&tm:' -Scott hh American. "Could not well be excelled."— y'oroj/Yo Mail. " I know of nothing so good."-A'er. D. J. MacdonntU. " In the style of the best text hooks." —Preshyttrian lieview. Vic(u''''DD^^^LLD ''^^*'' ^"•^''''°"''' ■'^c"Pt"ral."-Pri««;,a; Mac- •' Every way adapted for its T^nr:poae."— Principal McKnhjht, D.D. " Will be acceptable to many for the clear, concise way in' which the several points are put, and for the devout spirit which runs through the whole, "-r/te 67o?>e. " Highly suitable for Bible cl&saes."- British Weekly. " Eminently fitted for use both in families and Bible classes "— Mantime P -enhyferian. " Every minister will rejoice to meet with tiiis little treatise "— Presbyterian liecord. "Just the kind oi instruction which members require."— /'ro/'&ssor MacLaren, D.D. i. j "Contains in substance ahnost everything that needs to be said regarding the subject. The section on ' Tlie Purpose of the Lord's [supper IS especially gooA.''— Principal Caren, D.D. "A much needed, excellently clear, and admirable little manual "- JJr. J. K. Smith, Gait. " An excellent little work. . . . Mr. Macadam has evidently expended great care and tliought upon this hook."— Ennlish Non- conformist. ^ "So highly do we think of this manual that we sincerely hone an edition of it will be published in this country." Free Church oj Scotland Monthly. " One of the best attempts known to me to supply a thorouehlv satisfactory manual for intending communicants. . Uncom- monly well suited for tlie object in vievf. -Professor Salmond, D.D. (Preface to Edinburgh Edition). "Deserving the recommendation of Professor Salmond. "- f77«7erf Presbyterian Magazine (Scotland.) The Section oa the -Duties of Members" is pub- lished separately for distribution in Congregations, and may be obtained from the author. Price $1 per 100. ' '^