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1
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1
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6
iiii )l iiiiiiii « ii. I I II.
ii» i> I ' l i lJ)*" '
f
A
CATECHISM
FOR
THE INSTRUCTION OF COMMUNICANTS
ir THt NATUB AN43 USES
OF TBB
I
SACRAMEm OF OUR LORP'S SUPPER,
Aim
¥"}[
■>;?-'
IN THE DOCTEINES AND DUTIES CONNECTED
WITH THAT ORDINANCE ;
TO WHlCli IS JLm>mi
A SACRAMENTAL ADDRESS.
B.Y ANDREW THOISSO^, D.D.
->
tATE MINISTER OF 8T. GEOEGK S CHUBCH, EDiNlGit0H/
KirislO AND €0BJEl6'rrEI> BY THB Al/fROB. ,
WITU RECOMMISNDATORY fkeface.
1%
MONTREAL:
1»RlNTBi> BY MHES STARKE Ik ( 0„
Iq«^.
H
mm
wm
m ■ "■^^ "I'^wiii^ppiipip
,v1>. V,
C V,
^
m
T
V
CATECHISM
FOR
THE INSTRUCTION OF COMMUNICANTS
IN THE NATURE AND USES
DP THB
SACRAMENT OF OUR LORD'S SUPPER,
AND
IN THE DOCTRINES AND DUTIES CONNECTED
WITH THAT ORDINANCE;
TO WHICH IS ADDED,
^ A SACRAMENTAL ADDRESS.
BY ANDREW THOMSON, R D.
LATE MINISTER OF ST. GEORGE's CHURCH, EDINBURGH.
REVISED AND CORRECTED BY THE AUTHOR.
WITH RECOMMENDATORY PREFACE.
MONTREAL:
t»RINTED BY JAMES STARKE k CO,,
JIT. THERESB STREET.
1 ft.^Q
' It is not intended that the following Cetechism
should be committed to memory, in the way that
other Catechisms are usually learnt. Most of the
answers are so long as to render this, in a great
measure, impracticable ; but the Catechetical form
has been adopted, because it seems best calculated
for conveying instruction to the generality of read-
ers, with ease, distinctness, and effect.
That this little work maj, under the Divine bles-
sing, prove edifying and useful to many, is the
author's fervent wish.
Sprouston, }
May 30, 1807. S
A. T.
ENTERED IN STATIONERS' HALL.
In forr
Lord's
are arr:
quence,
original
they are
a serene
every y
who are
far fror
not fit
of his s
ance of
of their
with thi
born ar
creed, a
and to (
what, ii
gion of
obsequi(
rememb
part no]
who ne^
I id ext
respecta
by the v
is somel
who, th(
God's p
^
etechism
ivay that
t of the
1 a great
cal form
ilculated
of read-
ne bles-
is the
.. T.
PREFACE.
i
In forming the resolution that they will partake of the
Lord's Supper, which all professing Christians do, who
are arrived at the years of maturity, it is of vital conse-
quence, that the motives in which such a resolution doth
originate, be examined by them, and that they be satisfied
they are such as will admit of being looked back upon with
a serene and self-approving mind. Of the multitudes who
every year encompass the altar of God, there are many
who are actuated by no proper principle whatever, and so
far from being fit to approach the table of the Lord, are
not fit to join themselves even to the ordinary assemblies
of his saints. There are some who celebrate the ordin-
ance of the Supper because it happens to be the practice
of their country, and they lo not wish to refuse compliance
with the customs of the place in which they have been
born and brought up, who are so far flexible as to their
creed, and their conduct, as blindly to follow the faith,
and to conform to the usages of their Fathers, who make
what, in relation to them, is certainly the accidental reli-
gion of their parents—who make that the rule of their
obsequious belief, and thus partake of the holy feast in
remembrance of Christ's sacrifice, when they have neither
part nor lot in the sacrifice itself And there are some
who never fail to observe it, because they deem a formal
i id external observance of it a decent and exceedingly
respectable thing—because thf3y see it regularly attended
by the wise and by the good, and because they think there
IS something peculiarly becoming and attractive in those
who, though as individuals thev mav Hp mnnxr ^^f ««
l*od 8 people, profess to be one, joining together in the
^bHb^
.^'
IT
by a common participation Anrf th! *" ""' T"'«'
quite sure to frequent it^n oVi / f, "\'°'"* "''° "«
which they thi„r^7^ h rw° e^^e°:"*y *^™^Pitf.
memory of some D^sf m/j^T' i ! P' '" "'P'' °"' *'>e
selves with a stoeoSterrr^rV"'' *° P™"'*^ »''«'»-
over the impuriLs o^Cr te" /n7tr'1 "'"""^'l'^
their seemingly devout att-L inn 1 .K- *'^'''^*™"' •>?
solemnitv to lav ;„ "I, 7 IP '" '•"' commemorative
necessS of h»- ? ""'' "'^ '"eputation for the future
a ftw who approTcht'T''-';-. Z,'^'' ''»='"y> *«^« «'« "ot
a..d ablurd TuTrstit on who^"'''"^/ "'"'1 '»»^' ^^ject
nance as a brihpTn ti^ " ' '"'""' '^°™"'' t° "lis ordi-
sarfyin/or at IP-' / T" ?™^^''=°'=«^. with the view of
«hich' cf;.not tWi I t'Z°fasl!r"f "r' '"'^^'""^='
Swr;S^l!;^ ro?"'^""' ^"'« -- '" «ow out
.uclTartheTe 'T '"'' ^''""""^ ''^ ««"t™«nts and feelings
table oftr L rd' "andTfarfr ™"' ^^'=^P'''"^<' '" '^
benefits which th^orlLnceUself"?, '■'r';^/"^ ''^ 'f'<'^«
thev do but inpt.r tl!l •?. f '* calculated to afford,
thought much of by themselves Tf' ^"^ ^''^" ^
the severitv „,;tl> ,7- ;°^™'^"'es, and we cannot qualify
demned ^ "''"'' """^ °"S''' "" "^ 'hem to be con!
me^in''^''''"''"" """"'"*' *e>'«f<'re, it certainly is for all
I
iting the
iption of
another
who are
ipicions,
out the
e them-
sanctity
our, by
lorative
■ future
are not
abject
is ordi-
view of
livings,
pose of
Lord,
^'otion,
of the
3W out
Of everlasting moment it certainly is, that all professing
Christians do understand the real reasons that do induce
them to partake of the Lord's Supper ; and as it is possible
many may be actuated by improper motives when they
think they are not, so they should recognise it as a matter
of incumbent obligation, not only to examine their own
hearts in this matter with all strictness and severity, but
also to avail themselves of the help afforded by those Cate-
chisms, or little books, which may best explain the nature
and obligation of commemorating the death of Christ — that
they, having their understandings enlightened to compre-
hend the solemnity and the design of the action, and having
their hearts prepared after the preparation of the sanctuary,
may be enabled to approach with due reverence to the table
of the Lord, and when they eat of the bread, as a symbol
of Christ's body, and when they drink of the wine, as a
symbol of Christ's blood, may be worthy partakers of these
holy mysteries.
Of the little works that are adapted to form such an
help, we are acquainted with none that is superior to the
Sacramental Catechism, by the late Dr. Andrew Thom-
son. It has been in the hands of the public for upwards o;
twenty-four yearis. It has been honoured of God, to be th'
instrument for the edifying of many souls; the very ext«n
sive sale which it has had, as well as the still increasing
demand which there is for it, are manifest proofs of the
estimation in which it is held by the religious world, and
we are aware of no treatise of the same size, where there
is a clearer or more forcible statement of the nature of the
Lord's Supper in general, the names by which it is called,
the spiritual truths it is intended to represent, the reasons
especially that should lead men to partake of it, and the
qualifications which are necessary for all who would par-
:ske of it with the acceptance of the God of ordinances,
and profit to their own souls.
1. c
ns an
Suppt
A. .
19; 1
2. (
A.
viour c
3. C
A. '
U into th
4. C
A. :
Eucha
5. C
A :
diately
his dis
as a fei
6. C
lemn tl
ing up
term ]
signifie
7. C
^. ]
the Sa^
anothei
A CATECHISM, &c.
1. Q. What parts of the New Testament give
us an account of the Sacrament of our Lord's
Supper 9
A. Matth. xxvi. 26 ; Mark xiv. 22 ; Luke xxii.
19; 1 Corinth, xi. 23.
2. Q. By whor,i was this Sarament instituted?
^ A, By Jesus Christ, the Son of God, and Sa-
viour of the world.
3. Q. Wlie'}., did he institute it ?
A. The same night in which Judas betrayed him
into the hands of his enemies,
4. Q. By ivhat names is it usually known f
A, It is usually called the Lord's Supper, the
Eucharist, or the Communion.
5. Q. Why is it called the Lord's Supper ?
^ A, Because it was instituted by Christ imme-
diately after he had eaten the Paschal Supper with
his disciples, and is to be regarded by Christians
as a feast in honour of their Lord.
6. Q. Why is it called the Eucharist 9
A. Because it is an occasion of special and so-
lemn thanksgiving to God, for his goodness in giv-
ing up his own Son tu death for ou^ salvation—the
term Eucharist being derived from a word which
signifies thanksgiving.
7. Q.^ Why is it called the Communio:\ 9
A. Either because it is a communion with Christ
the Saviour, or because it is a communion with one
another r.s disciples of Christ.
8
8. Q. Was it intended to be of perpetual obli-
gation in the church ?
A, Yes.
9. Q. Wht/ do you think so ? I
A. Because the Apostle Paul says, (1 Cor. xi.
26.) " As often as ye eat this bread and drink
" this cup, ye do show the Lord's death till he
" come :" and because the Christians of the first
ages, who enjoyed the best means of information,
had this opinion of it, and continued to celebrate
it after the disciples and apostles had left the
world.
10. Q. How often should it be observed? 1
A, Scripture gives us no particular instruction
on that point ; but certainly we may conclude from
its nature and purposes, that we should observe it
as often as opportunities occur, and circumstances
permit.
11. Q. What are the elements made use of in
the Sacrament ^ I
A. Bread and wine.
12. Q. What c'ld our Saviour do before he
distributed the bread and wine ?
A, He gave thanks and blessed them. ^
13. Q. What does this teach us ? *
A. To express our gratitude to God for his great
and tender mercy, before we partake of the ordi-
nance, and to depend upon his blessing as that
which alone can make it useful.
14. Q. What do the bread and wine made use of
in the Lord's Supper, represent ?
A, The bread that is broken, and the winj that
is poured out, represent the broken body and shed
blood of Christ ; or, more pr »pcrly speaking, they
((
i(
us,
iC
boil
9
ual ohli-
Cor. XI.
d drink
L till he
the first
rmation,
elebrate
left the
truction
de from
serve it
istances
w of in
^ore he
is great
e ordi-
as that
? use of
ij that
i shed
:, they
represent that atoning sacrifice of himself which
Christ offered up for sin, when his body was bro-
ken, and his blood was shed upon the cross.
15. Q. Wliepce does this appear ?
A. From the words of the institution. When
our Saviour gave the bread to his disciples, he
said, " This is my body, which is given for you ;"
and when he gave the cup, he said, " This cup is
" the New Testament in my blood, which is shed
*' for you."
16. Q. What do you mean hy Christ' s offering
himself up a sacrifice for sin ?
A, I mean his submitting, in our room and stead,
to that wrath and curse of God which was due to
us for transorressing the divine law.
17. Q. Did Christ actually offer himself up a
sacrifice for sin ?
A, Yes : we are told so in Scripture as plainly
and distinctly as language can express it.
18. Q. What is the language of Scripture on
this point ?
A. " And walk in love, as Christ also hath loved
" us, and given himself for us, an offering and a
" sacrifice unto God." (Eph. v. 2.)
" Even Christ our passover is sacrificed for us."
(1 Cor. V. 7.)
" Christ also hath once suffered for sin, the just
" for the unjust, that he might bring us to God,
*^ being put to death in the llesh." (1 Peter, iii.
18.)
" And every priest standeth daily ministering
" and offering oftentimes the same sacrifice, which
" can never take away sin: but this man, (Christ,)
*" after he had offered one sacrifice for sin, for ever
I
10
th^Inf^'fV''^ **''*'^f ' "'^'''^ ^ represented in
the Lords Supper, to be trusted in as perfectly
;f • Yf s : it is so, both because it was appointed
and because U has been accepted of by gT '
edt Godr ^"^ ^"°" *^' '* '"«* «/'/'<«•»'-
^. From such passages of Scripture as these:
God so loved the world, that he gave his only
"shfuTno^t"' '^1: ""^"'T'^ belifveth thZ
"The Lord had laid on him (that is, on Christ )
the iniquities of us all." (Isa. liii. 6.) '''
" the rpT ^""f^'K ^'■'f'y ^y his grice, through
«GoJ hatr r; '}uV'' '" Jesus Christ, whom
" tiatin - n •* i7 "'■'''*•"«'*) t° be ; propi-
nation. (Kom. m. 24, 25.) r t*
^/l/^J. ^"^ ^'^ ^'^^ ^^^^ th^t God hathac.
ceptedofthe sacrifice that Christ offered 9 ^"
A. I discover this from the whde tenor of ih^
tSL^oi a1C fol.ow?ngr'"="'-'y fr- -h
« ChS ^'E '"h ^"'^ '^r^^ °"' L^'^J Jesus
«a?onetont"(Rrm.rifr "" ""'"' ''^
"clme'lftl''; ^''."''.^ 'T""'^ '"'"■^elf, and l.e-
came obedient unto .loath, even the death of the
l^li:^?^^^ 9-^ A'- (f'at is, in token of
((
<<
1 -.•„ \ . . r: \^"^^ '■^y III tuKcn or
inuuauon; iiutii iiighiy exalted him, and
11
Heb. X.
ented in
erfectly
was of-
pointed,
i.
ppoint-
lese:
lis only
in him
? life."
'hrist,)
brough
whom
propi-
ith ac-
of the
Evan-
I such
Jesus
d the
id be-
of the
ten of
) and
I
I
■ff
" given him a name which is above every name.
(Philip, ii. 8, 9.)
" All things are of God, who hath reconciled us
'' to himself by Jesus Christ, and hath given to us
" the ministry of reconciliation : to wit, that God
" was in Christ reconciling the world unto himself,
" not imputing their trespasses unto them." (2 Cor.
V. 18, 19.)
22. Q. Is the death or offering up of Christ up-
on the cross, to be considered as any thing more
than an atonement for sin ?
A* Yes : it is also to be considered as the finish-
ing part of that obedience to the law of God which
Christ undertook to render as "the Lord our right-
" eousness:" (Jer. xxiii. 6.) and as he was then in
a suffering state, it is usually called his passive (or
suffering) obedience ; as his fulfilment of the pre-
cepts of the law during his life is called his active
obedience.
23. Q. Is not the death of Christ, therefore, held
out in Scripture, as the great meritorious cause of
all the blessings communicated through the gospel?
A. Yes, the Apostle Paul says, (1 Thess. v. 9,
10,) " God hath not appointed us to wrath, but to
" obtain salvation by our Lord Jesus Christ, who
" died for us, that, whether we wake or sleep, we
" should live together with him."
24. Q. Is the par dm of sin ascribed to the
death or sacrifice of Christ ?
A' Yes. " In him we have redemption through
*' his blood, the forgiveness of sins." (Eph, i. 7.)
25. Q. Is peace and reconciliation with God
ascribed to the sa^np cfiiise 9
A. Yes : " Ye who sometimes were far off, are
13
1 1.
I
«made nigh by the blood of Christ, for he is our
"peace;" (Eph. ii. 13, 14.) and, " when we were
^^ enemies, we were reconciled to God by the
" death of his Son." (Rom. v. 10.)
26. Q. Is the gift of eternal life ascribed to the
same cause ?
^^"^17^^ ' ^^ "^"^ Saviour himself savs, ( John vi.
ui y»" ''.'' ^""^^^^ "'y ^^s^' and drinketh my
"blood, —that is, whoso confideth in the merits
of my death,—" hath eternal life, and I will raise
'' him up at the last day."
27. Q. Is a meetnessfor heaven ascribed to the
same cause ?
A, Yes: " The blood of Jesus Christ cleanseth
from all sm."(l John i. 7.)-." By the will of
Cxod we are sanctified through the ofFerinff of
" the body of Jesus Christ, once for all." (Heb. x
10.) '' By one offering Christ hath perfected for
"ever them that are sanctified." (Heb. x. 14.)
28. Q. Are not all these blessings, the7i, 'set be-
Jore us m the hohj Sacrament of the Supper ?
A, Yes : in that ordinance Jesus Christ is held
out to us, and we see him by faith, as our salvation,
in the most extensive sense of the word— as " made
" of God unto us wisdom, and righteousness, and
sanctification, and redemption." (1 Cor. i. 30.)
29. Q. Whj should ive partake of this ordi-
nance ? "^
A, For several strong and important reasons.
tJU. Q. What is your first reason or motive f
A, Christ, to whose authority we are subject,
has commanded us to "do this in remembrance
~' ' , " •' ' '" ^^ '^"* iincicst, iis wen as our auty,
to obey him in every particular.
31.
A. ^
i this ord
much a
Ihimself
^"mandi
is beari
lin dyini
t 32. (
i ^' ^
|up the
iour ow
^sense, t
. A. 1
^opporti
jour fait
ipul.
'^ession
A. ^
;" soeve
!<* confe!
j" vcn.
r" him v
f " in he
confess]
|denyin^
35. (
^culiarli
raith f
A. I
Iparticul
Irinkin
13
he is our
we were
by the
ed to the
(^ John vi.
iketh my
e merits
vill raise
ed to the
leanseth
J will of
aring of
Heb. X.
!cted for
14.)
, set he-
}er ?
is held
ilvation,
" made
3SS, and
. 30.)
s ordi"
ions.
)tive ?
subject,
jbrance
(r uu
t)'»
31. Q. What is your second reason f
A. V/e should love Christ; and partaking of
this ordinance is an expression oflove^to him, inas-
much as it is complying with his injunction ; for he
Ihimself hath said, '^ If ye Icve me, keep my com-
|"mandments ;" (John xiv. 15.) and inasmuch as it
^is bearing our testimony to his goodness and mercy
|in dying for us.
f 32. Q, What is your third reason ?
I A. This ordinance is one great means of keeping
|up the remembrance of Christ in the world and in
aour own hearts ; and he deserves, in an eminent
fsense, to be held in everlasting remembrance.
* 33. Q. What is your fourth reason ?
A. The Sacrament of the Supper is an excellent
^opportunity of professing, publicly and solemnly,
four faith in Jesus, and our attachment to his gos-
jpol.
I 34. Q. Are you hound to make a public prO'
ifession of your faith f
I yl. Yes : Our Saviour has said strongly, " Who-
■" soever shall confess me before men, him will I
|<* confess also before my Father which is in hea-
I" ven. But whosoever shall deny me before men,
^" him will I also deny before my Father which is
l-^in heaven;" (Matth. x. 32, 33.) and surely, not
confessing Christ, must be considered as equal to
denying him.
35. Q. Why is the ordinance of the Supper pe-
culiarly fitted for the puypose of professing our
%ith ?
A* Because the eye of the world is then more
s : and because by eatin
Ipari
L'ly ujjun
»y
-J
rinking at the Lord's Table, we give our assent
B
m
K
)f
14
to the doctrine of the cross, which lies at the very
fiation of the gospel, and is the chief cause of
offence to its adversaries.
36. Q. What is your newt reason (
A. The Sacrament of the Supper is a powerfol
mean of strengthening and Improving the most im-
r»nrtant ffraces of the divine nie.
portant^ra^s^ rfo«. it operate in strengthemng
""/if strengthens our faith by giving us a lively
reptsentation^f the great and interesting doctrine
of Ihe atonement, which makes Christ so worthy
of our most unreserved confidence.
38. Q. How does it improve the grace of repent-
"""a ^Bv showing in the strongest manner possible,
the^'exSng sinfulness of sin, ^^I^^Go^Jo.U
not Dardon without the sacrifice of his own &on , ^
S by thus naturally leading us to hate it with a
more perfect hatred, to feel a greater sorrow on
Tcount of having committed it, and to be more de-
termined to avoid it in our future conduct.
39. Q. How does it improve our love and gra-
titude to Jesus Christ? , . -i , A.^r^cf to
>1 Bv setting him forth as voluntarily dymg to
avert' thi divine displeasure from our souh, and to
restore us to the favour and friendship of God.
-40. a. How does it improve our love to mankind.^
A. By reminding us of the value of (he huma.
soi^, manifested in the sacrifice which Christ offer-
ed for its salvation ; and by associating us toge he
. : .-^:„„„oo ^h\oh Pxhibits " the great love
u wherewith God hath loved us ;" (Eph. u. 4.) tor
.* if God so loved us, we ought to love one anc
ttther.'' (1 Johniv. 11.)
41. Q
of the 1
A. It
the affll
of sin ai
42. (
sciousni
A, Ii
Christ
guilt, ai
pend fo
43. i
of our
•^ A.\
body ai
that he
that he
us froi
his hea
44. <
of tern'
of our
covena
is our
make
" mor(
(2 Co
45.
in2[ of
^A.
theG
tance
I
1
y.
wine
15
le very
luse of
lowerful
aost im-
'ihening
I a lively
doctrine
) worthy
f repent'
possible,
3d would
iwn Son ;
it with a
orrow on
more
and gra-
J dying to
lis, and to
God.
mankind? ^
he human
Ihrist offer-
US together
great love
iI.4.)"for
e one ano-
41. Q. What is your next reason for partaking
I of the Lord's Supper ?
A. It is a source of great consolation under all
the afflictions to which we are subject in this state
of sin and imperfection.
I 42. Q. How does it comfort us under the con-
(sciousness of guilt f
A. It sets before us that perfect sacrifice which
I Christ offered, and God accepted of, for human
i guilt, and on which, therefore, we may safely de-
■ pend for pardon and reconciliation.
' 43. Q. How does it comfort us under the sense
\ of our spiritual weakness and danger 9
A. We see in the memorials of Christ's broken
body and shed blood, a solemn pledge or promise
that he who thus died for us will never forsake usj
that he will help our infirmities, that he will defend
us from our enemies, and conduct us in safety to
f^ his heavenly kingdom.
44. Q. How does it comfort us under the burden
?^ i of temporal distress 9
"®" I A. We behold in the bread and wine, as emblems
of our Redeemer's sacrifice, the seal of that gracious
covenant by which God, the disposer of every event,
is our compassionate heavenly Father, who will
make the afflictions of this life " work for us a far
" more exceeding and eternal weight of glory."
(2 Cor.iv. 17.)
45. Q. What is your next reason for partak-
ing of the Lord's Supper 9
A, It is an appointed tokan of our acceptance of
the Gospel, and of God's favour to us, if our accep-
tance is sincere : for Christ said, when he gave the
wine to his disciples, " This cup is the New Testa-
16
|8Ki
" ment, (or as it might be translated the New Co-
" venant) in my blood."
46. Q. How do you explain yoitrselfi when the
Gospel is considered as the Testament^ or last will
of our Saviour ?
A, In this case the sacramental wine represents
the blood or death of Christ the Testator, with which
he purchased the blessings that he bequeaths ; and
when we partake of the wine we declare at once our
firm belief in the merits of his death, and our cor-
dial reception of the blessings that he conveys to
us by his Testament or Gospel.
47. Q. How do you explain yourself when the
Gospel is considered as a Covenant ?
A. In this view the blood of Christ is the seal
by which the new Covenant is ratified ; and when
we drink the wine, as representing the blood of
Christ, we declare our acceptance of that covenant,
and bind ourselves to fulfil all the engagements un-
der which it lays us. J
48. Q. Were not these engagements entered
into when you were baptized ?
A, Yes \ by having the sacrament of Baptism
administered to me, I was solemnly and truly en-
gaged to be the Lord's ; but as, on account of my
infancy, I could not give my own consent to what
was done, I partake of the Lord's Suppor to renew
my baptismal engagements by a conscious and vo-
luntary dedication of myself to God through Jesus
Christ, into whom I was baptized ; and this re-
newal of my baptismal engagements I make as
often as I partake of the Lord's Supper.
ACi
Wfiut rcsr^^^
Lord's Slipper differ .^
.yjfjcvc
viO
JL^ >■* /v-v J* ^^J^/^M
A, B
i Lord's
I our reg
I latter is
I derive i
to infai
to " exi
admitte
] Christ-
nuance
* trines a
50. (
agree ?
A. 1
both re
chase;
thev be
ness in
tinued
I 51. <
of the .
t A ]
and fe]
words i
he is (
<' havir
that tl
" Tabl
lowshi]
52.
you he
A.
Suppe
with c
17
jw Co-
\en the
ist will
resents
1 which
s ; and
tice our
ur cor-
veys to
hen the
he seal
d when
lood of
venant,
nts un-
f
entered
baptism
uly en-
t of my
;o what
3 renew
md vo-
h Jesus
this re-
nake as
s.
,ii
A. Baptism is to be administered but once — the
Lord's Supper frequently : the former is a sign of
our regeneration and "putting on Christ" — the
latter is a sign of the spiritual nourishment that we
derive from him : the former may be administered
to infants — the latter to such only as are able
to " examine themselves :" by the former we are
admitted, or initiated, into the visible chiirch of
Christ^ — by the latter we profess our willing conti-
nuance in the church, and our adherence to its doc-
trines and laws.
30. Q. In what respect do these two ordinances
agree ?
A, They are both of divine appointment : they
both represent Christ and the benefits of his pur-
chase ; thev are both seals of the same covenant ;
thev both iay us under peculiar obligations to holi-
ness in heart and life : and they are both to be con-
tinued in the church till Christ's second coming.
51. Q. What is your nextreason for partaking
of the Lord's Supper 9
f A, It is an open testimony of our communion
and fellowship with Christ ; as we learn from the
\ words of the apostle Paul, (I Cor. x. 20, 21.) when
" he is dissuading the Corinthians from idolatry, or
/ " having fellowship with devils," on the ground
that they were already " partakers of the Lord's
" Table ;" and in this way had declared their fel-
lowship with Christ.
52. Q. Have you any other reason beside those
you have already mentioned ?
A. There is one more, and it is this : — the Lord's
Supper is an opportunity of holding communion
with one another, as believers in Christ ; since by
r
>f
It
I
18
eating and drinking the memorials of his death at
the same table, we declare our willing participation
in all the blessings which his death has secured for
us, and our Christian union and friendship, as
members of his body, which is the Church.
53. Q. From what passage of Scripture does
this appear ?
A, From the following : «« The cup of blessing
" which we bless, is it not the communion of the
" blood of Christ ? The bread which we break, is
"it not the communion of the body of Christ? For
" we being many, are one bread and one'body ; for
" we are all partakers of that one bread." 7 1 Cor. x.
16, 17.) ^
54. Q. Since there are so many strong reasons
for partaking of*he Lord's Supper, are not those
extremely culpable who wilfully neglect this ordi-
nance 9
A. Yes : it is so positively enjoined by Christ ;
it is such a becoming expression of our attachment
to him ; and is so well fitted to promote our spirit-
ual improvement, ihat nothing but the most serious
obstacle can justify such as absent themselves from
the Lord's Table.
55. Q. Are all persons, ivhatever he their prin-
ciples and character, entitled to partake of this
ordinance ?
A. No : it is necessary for us to possess certain
qualifications, in order to partake of it with pro-
priety and advantage.
^Q, Q. What is the duty of those who are con-
scious that they do not possess these qualifications 9
A. It is their duty, not to abstain from the or-
dinance, but to endeavour immediately and ear-
19
death at
icipation
:ured for
ship, as
•
ure does
blessing
n of the
break, is
ist? For
)dy ; for
L Cor. X.
reasons
lot those
lis ordi'
Christ ;
ichment
ir spirit-
t serious
VQS from
•
I
nestly to acquire the requisite qualifications, and
then to take the first opportunity of communicating
that occurs.
57. Q. What is the unworthy communicating
of which the Apostle Paid speaks in the eleventh
chapter of the First Epistle to the Corinthians ?
A. It is partaking of the Lord's Supper as if it
were a common meal> and eating and drinking at
it even to excess.
58. Q. What was the consequence of the Corin^
thians acting in this manner ?
A. We are told that visible judgments were in-
flict 3d on them : " for this cause," says the Apostle,
'' many are weak and sickly among you, and
" many sleep" — that is, the sleep of death.
59. Q. Are we liable to the same crime for which
the Corinthians were so remarkably punished ?
A. No : the manner in which the ordinance is
conducted among us renders it impossible for us to
eat and drink unworthily, in the same sense in
which they are said to have done so.
60. Q. When may we be said to ''eat and drmk
" unworthily,'' and be " guilty of the body and,
" blood of the Lord f
A. When we go to the Lord's Table from im-
proper motives ; when we do not possess the neces-
sary qualifications ; when we attend without suit-
able preparation ; when we engage in the ordi-
nance with an undevout spirit, and in a careless or
irreverent manner ; or when we do not study or
apply it to the purposes for which it is designed.
61. Q. Is not such conduct both wicked and
prejudicial 9
Aw Yes : it is wicked, because it is a profanation
20
!:fe-
mi
of that which our Saviour hath made sacred, and,
therefore, an offence to him whom it is our first
duty to please ; and it is prejudicial, because it
prevents that spiritual improvement which the or-
dinance is intended to promote, and which is ne-
cessary for our present and our future welfare.
62. Q. What is thefirst step to he taken hy those
who propose to partake of the Lord's Supper ?
A. A serious and impartial self-examina-tion, in
order to know whether they are sufficiently quali-
fied, or in what particular graces they ?ro deficient.
" Let a man examine hirnseliV says Paul, (1 Cor.
xi. 28.) " and so let him eat of that bread, and
" drink of that cup." .
63. Q. What are the qualificaHons which they
ought to possess ? mi- o •
A. They are such as are prescribed m Scrip-
ture, or suggested by the nature and ends of the
ordinance ; and may be reduced under these five
heads— Knowledge, Faith, Repentance, Love, and
New Obedience.
64. Q. W^hat is the knowledge that IS required/
A. Knowledge to " discern the Lord's body."
65. Q. Whatdoesthe Apostle strictly mean hy
" discerning the Lord's hody T
A. He means, distii.: uishing between the sacra-
ment of the Supper ar' . '■ ordinary feast, which
two things the Corintnmiis had been guilty of con-
founding. 1» T 1
66. Q. May not " discerning the Lord s body
he justly taken in a larger sense ?
A. Yes : it may signify being acquainted with
wine re]
eating i
tion of I
is a met
on the ^
67. (
ever gr
A. >
tensive :
which V
have to
nal life.
(68. (
A. I
•frequen
^ of the ^
from g'
books ^
69. (
knoivle
A. 1
the do(
tained i
in so i
cation.
(Col. i.
" with
" do7n
icompa
I A. :
also
the p
natiire and various uses of the msti- Jronver
tution : knowing, for instance, that the bread ana
s
onven
horn t
21
and,
p first
use it
tie or-
is ne-
j.
I those
ler ?
ion, in
quali-
ficient.
1 Cor.
d, and
:h they
Scrip-
1 of the
3se five
ve, and
mired 9
ody."
nean hy
e sacra-
, which
of con-
's body
ted with
le insti-
ead and
wine represent Christ as our sacrifice, and that our
eating and drinking represents our cordial recep-
tion of Christ in that capacity ; that this ordinance
is a mean appointed by the Saviour, for carrying
on the work of sanctification in our souls, &:c.
67. Q. Is it sufficient to have a Tcnowledgey how-
ever great, of this ordinance inerely 9
A. No : our knowledge must be much more ex-
tensive; it must embrace the various doctrines
[which we are to believe, and the various duties we
have to perform, in order to our attainment of eter-
Inal life.
68. Q. Whence is this knowledge to he derived 9
A. From the Holy Scriptures, which should be
[frequently and carefully read : from the preaching
lof the word, and other stated means of instruction ;
from godly conversation; and from those religious
books which may help us to understand the Bible.
69. Q. Should not you always study to have your
^knowledge accompanied tvith understanding 9
A. Yes : although I knew all the facts, and all
■ the doctrines, and all the precepts that are con-
tained in the Bible, yet these are useful to me only
,^n so far as I understand their meaning and appli-
Ication. And, therefore, Paul and Timothy prayed,
(Col. i. 9.) that the Colossians " might be filled
l" with the knowledge of Christ's will, in all wis-
dom and spiritual understanding,^^
70. Q. Is knowledge sufficient'^ then, if it he aC'
:ompanied vnth understamding 9
A. No : it is not even then sufficient, unless it
is also reduced to practice in our daily life and
•nnvprsaiion • for tn thp nnssno-a inst now Quoted
from the Epistle to the Colossians, it is added, as
Ui
22
i
I Shi
the great use and purpose of knowledge, " that ye
" might walk worthy of the Lord unto all pleas-
" ing, being fruitful in every good work." In an-
other place (1 Cor. xiii. 2.) Paul says, " though
" I understand all mysteries, and all knowledge,
" and have not charity," (that charity which is the
fulfilling of the law,) " I am nothing." And our
Saviour has said, (John xiii. 17.) " If you know
" these things, happy are ye if ye do them :" —
thus making our happiness depend, not so much
on our knowledge, as our prpctice.
71. Q. Whi/ is knowledge necessary as a quali-
Jication for communicating ?
A. Because, if I have remained ignorant with
the revelation of God in my handc, I have commit-
ted a great sin against him, in thus " loving dark-
" ness rather than light," (John iii. 19.) and if I
have been unable to procure sufficient knowledge,
still it wouM be absurd and dangerous to engage
in a religious solemnity without proper motives,
which my ignorance of the gospel would prevent
me from having.
72. Q. What is faith in Jesus Christ ?
A. " Faith in Jesus Christ is a saving grace,
" whereby we receive and rest upon him alone for
" salvation, as he is offered to us in the gospel."*
73. Q. What reason have you to believe in the
missiom and doctrines of Christ 9
A. 1. I believe in Clirist, because in him were
fulfilled great variety of prophecies, that were ut-
tered some ages before he appeared ; and by him
were wrought many miracles, or wonderfid^works,
« Assembly's Shorter Catechism.
23
' that ye
JI pleas-
In an-
though
owledge,
:h is the
And our
ou know
»)
lem
so much
a quali-
ant with
commit-
ng dark-
and if I
owledge,
engage
motives,
1 prevent
g grace,
■ilone for
spel."*
^)e in the
iim were
were ut-
l by him
lUworks,
'^
which " no man could do except God were with
- him." (John iii. 2.) This I know on the evi-
dence of testimony more powerful than what was
ever employed to establish the truth of any other
fact-the testimony of a great number of witness-
es, of irreproachable characters ; who showed no
symptoms of enthusiasm ; who were capable ot judg-
ing of what they saw and heard; whose declara-
tions were consistent, although made at different
times, in different languages, and m different cir-
cumstances ; whose evidence was contrary at once
to their strongest prejudices and their worldly in-
lerest; who, notwithstanding, gave it boldly and
distinctly; who maintained it by a life of danger
and suffering ; and who (many of them at least)
sealed it with their blood, amidst tortures and m
\ i believe in the religion of Christ, because it
■ is worthy of God to promulgate, and every way
suitable to the nature and circumstances ot man ;
because it contains the sublimest truths and the
purest system of morality that were ever taught-
and because, with all this excellence, ii was pub-
lished not only at a time when the world around
was grossly mistaken with respect to the very first
principles of Religion and Morals, but also by
men who had received no education, and who were
utterly unqualified of themselves for teaching man-
3 * I believe in the religion of Christ, because,
although it was universally resisted by interested
priests and civil rulers, bv bigoted Jews and idol-
atrous mobs ; although it opposed tne wnoie cur-
rent of religious opinion, and condemned the most
ii
iff
m
24
favourite practices that prevailed in these times;
although it was preached by none almost but men
of low birth, without force, without learning, and
without influence; although the most efTectual
means that can be imagined were made use of to
crush and destroy it : yet, in spite of all these dis-
advantages, it made such a rapid and triumphant
progress, that in the space of thirty years after the
death of Christ it was diffused over the greatest
part of the then known world; which astonishing
success can be reasonably ascribed to nothinf>- else
than the power of God accompanying the labours
of the Apostles.
4. Lastly, I believe in Christ, because he deliv-
ered several prophecies which were afterwards most
exactly fulfilled : — one, in particular, of the destruc-
tion of Jerusalem, which was so circumstantially
foretold, and so minutely accomplished, that we
should consider the language of our Saviour ratlier
as a history than a prediction of the event, were
we not certainly informed of the contrary.
74. Q. Brforc ijou can properly receive or he-
lieve in^ Christ, must not you he sensible ofyouT
need of a Saviour ?
A. Yes : I must be sensible that I am guilty be-
fore God ; that I cannot of myself merit his pardon
and favour, and that I am undone for ever, unless
some gracious and powerful lledeemer interposes
in my behalf.
75. Q. Must not you he also persuaded that
Christ issuch aRedcemcr as you stand in need of?
A. Yes : I must be convinced that he is willing
to save me : that he is as able as he is willing; thai
he has been sent of God for this very purpose ; and
Ithat his
:epted <
76. (
Christ
Uo heliei
A. \
Jesus C
liot accc
tions.
Priest, J
offices t
77. C
Prophe
A. I
me by \
78. q
A. I
has ato:
gion for
79. C
A. I
qiply to
Vern me
^ 80. C
ment of
A. II
which V,
Christ.
God jus
iepts of
©ously
^\v accf
MBstruni!
oritori
25
3 times;
but men
ing, and
effectual
se of to
lese dis-
umpbant
ifter the
greatest
onishing
ling else
labours
le deliv-
rds most
destruc-
tantially
that we
r rather
nt, were
e or he-
of y OUT
lilty be-
! pardon
, unless
terposes
^ed that
eed off
wilhng
ig; thai;
Je ; and
[that his mediation and atonement have been ac-
lepted of as perfect and satisfactory.
76, Q. Is it not necessary that you receive
\Christ in all his offices and characters, in order
^o believe on him aright ?
;. A. Yes : it is absolutely necessary that I receive
^Jesus Christ just as he is offered in the gospel, and
|iot according to my own private views and inclina-
lions. I must receive him as my Prophet, as my
{*riest, and as my King, which are the three great
ffices that he executes as our Redeemer.
77. Q. How do you receive Christ as your
^rophet ?
A. I am ignorant ; and I take him to instruct
ine by his word and spirit in divine things.
* 78. Q. How do you receive him as your Priest 9
A. I am guilty ; and I trust in him as one who
las atoned for my guilt, and is making interces-
»on for me at the right hand of God.
79. Q. How do you receive him as your King ?
A. I am naturally weak and perverse ; and I
fpply to him to protect me by his power, and go-
lem me bv his laws.
* 80. Q. TVIiat is faith, considered as the instru-
ment of our justification before God?
^' A. It is si» iply that principle of the heart by
which we accept and trust in the righteousness of
Christ. For the sake of this righteousness alone
rod justifies us ; that is, pardons our sins and ac-
»pts of our persons ; in order to which he is gra-
iously pleased to impute it to us ; or place it to
\Y account. And fiiitli is, as it were, the hand or
istruiiiont With \vhu>h
leritorious gift.
/■•rut'r* urKi nz-kl/l fn
VUXTV tlUVt lJ'_-X\,t til
\\rc% vn-
26
81. Q. Is not true faith always a living and
practical principle 9
A. Yes : wherever true faith exists, it fails not
to " purify the heart," (Acts xv. 9.) " to work
" by love," (Gal. v. 6.) and to " overcome the
« world." (1 John v. 4.) To think, therefore, that
we have saving faith, whilst we are not " careful
"to maintain good works," (Tit.iii. 14.) is a gross
and fatal error.
82. Q. Why is faith necessary for partaking
worthily of the Lord's Supper?
A. Because, if I do not believe in Christ as a true
messenger from God, I cannot with any propriety
do what is designed to keep him in grateful re-
membrance ; for this would be to commemorate an
impostor :— if I have no trust in the merits of his
death, I cannot with any propriety partake of the
Sacramental elements ; for these represent the per-
fect sacrifice for sin which he offered up when he
died on the cross :-~if I do not confide in him as
an all-sufficient Saviour, I cannot reasonably ex-
pect to receive any blessing from his hand when I
approach him in this ordinance ; and therefore my
approach would be in vain.
83. Q. What is the just and simple notion oj
repentance ?
A. It is turning from sin unto God.
84. Q What is the first step of repentance ?
A. The first step of our rppentance is enter-
taining a just view of sin.
85. Q. What is the view of sin which you shouU
PMtp.vtniifi 9
A. I should consider it as that abominable thin<]
which the Lord hates ; as that which is contrary 1a
his will
which ]
in the w
human
the des
86. (
of sin c
A. ■!
which
stained
withoui
and wl
•7.
having
A. ]
to hat(
mourn
am lee
duty ai
endea\
" of C(
88.
reasor
to red
A.
I coul(
ed hii
or fall
89.
A.
90.
A.
X tion f
A which
27
ring and
fails not
to work
come the
fore, that
" careful
is a gross
artaking
it as a true
propriety
ateful re-
norate an
its of his
ke of the
it the per-
when he
in him as
nably ex-
id when 1
refore mj
notion oj
Yitance ?
J is enter-
you
shouU
lable thing
contrary to
\is will, and injurious to his perfections, as Jvat
which has introduced all the misery that prevails
in the world ; as that which dishonours and degrades
human nature; and as that which tends directly to
*the destruction of the soul. ^
86. Q. But must not you be sensible or convinced
of sin as something attached to yourself?
; A, Yes : I must regard it as something with
which my own heart and character are deeply
^stained; as that which I have committed times
without number, in thought, in word, and in deed,
land which in my case has been highly aggravated.
* %7. Q. What are the proper consequences oJ
i having these views of sin 9 ^^ ^ a
A. From these views of sin, I am naturally led
to hate it as a most odious quality : I am led to
, mourn for it with a sincere and godly sorrow ; 1
am led to forsake its ways, and to return to my
duty and my God with firm resolutions and earnest
endeavours to be henceforth " holy in all manner
" of conversation." (1 Peter, i. 15.)
88. Q. Can you return to God without having
> reason to hope 'that he will graciously condescend
to receive you ^ -i i .i
A. No : if I had no reason to cherish that hope,
' I could not dare to approach God after having offend-
ed him so much, but would either continue in sin
or fall into despair. , . 7 r 7 9
89. Q. Have you reason to cherish that hope f
A. Yes : great and abundant reason.
90. Q. What is it ?
A. God has sent forth his own Son^as a propitia-
ion for sin ; and in consldcratluu of the siicrinec
w\m\\ Christ offered up, and the memorials of
28
.■**<«
which we celebrate at his table, he has declared
his willingness to receive all true penitents to fh^
enjoyn,ent ofhis mercy and favou^ Ha L: this
way., and to return unto the Lord, who will
" t" "SvT.) "'" ^"-^ ^''""^-% P-do„
A. By Its producing a life and conversation
conformable to the will of God, as reveakdT 'h^
9-2. Q. Do you look on repentance as any kind
of aton^nentfor the sins which you ^ or sa^V
A. JNo : It cannot be so in the sight of God
ment ot Christ. Repentance is merely that moral
change which a holy God requires of usf and wrch
maie'thT"*"" °?'^ ^r^ ^^ -« -abided to
make, that we may be qualified for being admitted
nto heaven, and is itself acceptable to him, onlv
through the merits of a Redeemer. ' ^
/„x • ^, ^ " repentance necessary for var.
taking worthily of the Lord's Supper / ^ ^
Christ', "^r *'''%^'*<^':a«'ent is a memorial of
Christ s " suf.enng for sin ;" and to celebrate that
mfn don to'f ""I"" 'H'"'-™^^ ''^ ^'"' -'' '^ de^er-
in " tZ'^uS/of CI? T'' '\r ^^'''^?*'^*»
11. huiicrings ot Ciirist, and to provoke tho
displeasure of the God of ordinances, ^ho is "of
purer eyes than to look on iniquity.' '(Hab. i. 13 )
. • ^' io.'^nom zs your love to be exercised 9
mankind" ''""' *° ''"''''' '"^ '" <^"'' ^--^thren of
9 '>. Q. Wiy should we love God ?
Ci
m
w
29
s declared
tnts to the
aving this
My wicked
who will
ly pardon
how itself
iversation
ed in the
ony kind
ike 9
of God.
he atone-
tiat moral
id which,
nabled to
admitted
im, only
for par-
lorial of
rate that
a dcter-
lently to
i'oke the
' is <^of
b.i. 13.)
^raised 9
hren of
A. Because he is possessed of all amiable per-
fections, and because " he first loved us." (1 John
iv. 19.)
96. Q. Why should we love Jesus f
A. Because he is " the brightness of the Fa-
'^ ther's glory," (Heb. i. 8.) and because he gave
himseii for us to the cursed death of the cross.
97. Q. Should not you love your God and Sa-
viour supremely ?
A. Yes : " with all my heart, and with all my
" soul, and with all my might." (Deut. vi. 5.)
98. Q. What is the best proof of your love to
God?
A. " Keeping his commandments" is the only
substantial and satisfying proof that I can give.
99. Q. Why should you have this love to God
and Jesus in order to your hein^ worthy to par-
take of the Lords Supper?
A. Because the want of it shows that I am not
properly acquainted with the divine character, that
I have not a just sense of the value of my Redeem-
er's sacrifice, and that I am not qualified for hold-
ing " fellowship with the Father, and with his Son
" Jesus Christ," (1 John, i. 3.) whose love to men
is commemorated in this ordinance.
100. Q. Why should we love our brethren of
mankind f
A. Because they are children of the same hea-
venly Father, and subjects of the same dispensa-
tion of grace, and because we are expressly com-
manded to do so by our Saviour.
101. Q. Should you love all your brethren of
mankind alike ?
A. No: 1 must have a particular affection for those
who arc of '' the household of faith," — for those
¥■ b '
30
ity ; I must refrain from Wn- jt"'' *"'' "^eral-
must relieve theT ^Zltl^l^'V"^ '"^"'•^=1
do them all the good thatTies^ 1 o^n; I must
" Fafher ,^il, a" wTve yoTT/^' '^?^'^"'^
"not men their tresDassn/n 'tK -n ^^ '°''«'^«
"^J-f-giveyourirSs"'"''^' '°" ^^■
from kit at present ^""^ P'^^i^'^^t'^rli, conclude
(that is, with any pisor thlT"' r/'i'"^ ^''""'^r,"
" my gift before^he aUa anH '^ ^ '^'"'^'^ ''^^^^
"reconciled to my bro £ anJ fh ""^ ^'^y' ^'•«' ^'
"my gilt." (Matt. V. 23 af) *'" "°™'^ ^"^ "ff^r
ciot £nl;srLtrt7,^«"^^ --P-
/^i£»i« ♦ ,. "*^*t^^) ana their otav,^oi A_
:r" -iiiporai interests: ifVithoreforP -rir' A""""
'^^ 'I, I must be nrincinal V / '< ^^^^ *^e^"
P"ncipally concerned, as far t
at
31
>ir hearts,
I.
f of man-
kindred,
nust feel
liberal-
njury; I
; I must
•
Scrip-
which is
14, 15.)
eavenly
forgive
•ur Fa-
^nclude
Joming
venge ;
1 there
:)ther,"
I leave
rst be
i offer
iritu-
epre-
i.1
tiicin
them
ar a.
my instructions, my example, and my prayers will
[go, to make them "wise unto salvation."
106. Q. Why must you love your brethren of
mankind, in order to partake worthily of the
Lord's Supper 9
^ A. Because this ordinance is only for the dis-
ciples of Christ, and he has made brotherly love
the very test of our discipleship to him ; " By this,"
says he, (John xiii. 35.) "shall all men know
" that ye are my disciples, if ye have love one to
"another." And, besides, there is a great absur-
dity, as well as gross presumption, in professing to
celebratis the memorials of his love to us at the
very time that our hearts are burning with hatred,
or cold with indifference, towards any of those
" for whom he died."
107. Q. What do you understand by New Obe-
dience 9
A. Such a piou. and holy deportment, such an
abstinance from what is sinful, and such a pursuit
of what is good and praiseworthy, as is prescribed
in the word of God, and as faith, repentance,
and love, are naturally fitted to produce in the case
of those in whom these graces have been really and
effectually wrought.
108. Q. Why is this obedience called new
Obedience 9
A. Because it is the obedience which the true
Christian is enabled to yield in consequence of his
being regenerated, or becoming what is termed in
Scripture {'2 Cor. v. 17.) " a new creature."
109. Q. Is regeneration a doctrine of Scrip'
ture 9
A. Yes : our Saviour said to Nicodemus^ (John
32
II f
lif
m
iii. 3.) "Except a man be born again he cannot
*< see the kingdom of God ;" and Paul says, (Tit.
iii. 5.) " Not by works of righteousness, which
" we have done, but according to his mercy he
" saved us, by the washing of regeneration and re-
** newingof the Holy Ghost."
110. Q. TVhat is the moral state of man pre-
viously to this change ?
A. He is backward to good and prone to evil ;
" his heart is deceitful above all things, and despe-
« rately wicked ;" ( Jer. xvii. 9.) " in his flesh dwell-
" eth no good thing ;" (Rom. vii. 18.) « he is dead
" in trespasses and sins." (Eph, ii. 1.) &c.
111. Q. What is the general change that takes
place when he is broughtfrom this state of corrup-
tion ?
A. It is described by Paul in these words, ad-
dressed to the Ephesians, (Eph. iv. 22, 23, 24.)
" That ye put off, concerning the former conversa-
" tion, the old man, which is corrupt according to
" the deceitful lusts ; and be renewed in the spirit
" of your mind ; and that ye put on the new man,
<< which, after God, is created in righteousness and
" true holiness."
112. Q. Bt/ whom is this change wrought?
A. It is wrought by the Holy Spirit of God.
113. Q. Is the manner of his operation known
to us?
A. No : but that is no reason for doubting of the
fact, which is clearly stated in the Scriptures, and
is evidenced by the effects which are produced ; as
our Saviour himself argued with Nicodemus, (John
iii. 8.) " The wind bloweth where it listeth," (where
it will) "and thou hearest the sound thereof, but
cannot
s, (Tit.
i, which
ercy he
and re-
(in pre-
to evil ;
1 despe-
h dwell-
j is dead
at takes
cor r up-
rds, ad-
23, 24.)
onversa-
'ding to
tie spirit
3w man,
less and
^ht9
rod.
known
g of the
res, and
ced ; as
, (John
(^ where
eof, but
33
" canst not tell whence it cometl , and whither it
*-goetli; so is every one that is born of the spirit."
114. Q. Are not all the graces of the divine life
ascribed to th operations of the Holy Spirit 9
A. Yes : both their foimation and their im-
provement are ascribed to him ; and hence we
read not only of the "renewing of the Holy
" Ghost," but also of the " sanctification of the
"Spirit." (1 Thes. ii. 13.)
115. Q. What is the conduct of those who have
experienced this change, and are said to yield a
Ntw Obedience 9
a
A. They are " dead unto sin, but alive unto
God, through Jesus Christ our Lord." (Rom.
vi. 11.) " They no longer yield their members as
"instruments of unrighteousness unto sin," but,
under the influence of faith, repentance, and love,
" they yield their members as instruments of
" righteousness unto God." (Rom. vi. 13.) " They
" exercise themselves to have always a conscience
" void of offence toward God and men." (Acts
xxvi. 16.) " They are righteous before God,
" walking in all the commandments and ordinances
"of the Lord, blameless." (Luke i. 6.) They
" deny ungodliness, and worldly lusts, and live
" soberly, and righteously, and godly, in this present
"world." (Tit.n. 12.) &c.
116. Q. Must not your obedience to God be the
obedience of the heart, as well as of the external
conduct 9
A. Undoubtedly : according to the uniform lan-
irua
_ _- -1? o :.-i-
U, it iS tiiu iiuart vviin:ii vjuu pixU-
cipally requires, and if that be withheld from him,
every thing else is vain and worthless in his sight.
.^'
t^.
/
ri>
fr-
it*
34
'^
117. Q. M%$t not your obedience he yielded from
right principles and motives 9
A. Yes : if my principles and motives are world-
ly, impure, or condemned in Scripture, it is evi-
dent that the actions flowing from them cannot
be acceptable to God. My obedience must
proceed, not from a desire to "be seen of men,"
or to " make gain of godliness," but from a pro-
found regard to the authority and glory of God,
from a sincere attachment to my Lord and Saviour,
from a serious view to the rewards and punishments
of a future state, and from other considerations of
a similar kind.
118. Q. Must not your obedience be universal 9
A. Yes : the divine law being the only rule by
which I ought to regulate my thoughts and actions,
and that law admitting of no vicious indulgence,
and no neglect of duty, I must study to " cleanse
" myself from all filthiness of the flesh and spirit,"
(2 Cor. vii. 1.) and to be made " perfect in every
" good work to do the will of God." (Kcb. xiii. 21.)
119- Q» Must not your obedieiice be constant
and progi'essive ?
A. Yes : I must be " always abounding in the
" work of the Lord ;" (1 Cor. xv. 58.) and have my
" path like the shining light, which shineth more
" and more unto the perfect day." (Prov. iv. 18.)
IfO. Q. In order to partake worthily of the
Lord's Supper^ is it necessary to have your obedi-
ence in that state of perfection in which you have
now described it ?
A. No : I should, indeed, study always to obey
God as perfectly as his law requires ; but as the
Lord's Supper is itself an appointed and most im-
hdfrom
5 world-
i is evi-
cannot
e must
f>>
men,
1 a pro-
Df God,
Saviour,
shments
itions of
iversal 9
rule by
actions,
ulgence,
cleanse
spirit,"
in every
:iii. 21.)
'ionstarit
y in the
have my
fh more
V. 18.)
i/ of the
r ohcdi-
ou have
to obey
t as the
lost im-
35
portant mean for enabling me'to yield that obe-
dience, I must partake of it with a view to the at-
fainmJnt of tha^ery end. It -a privilege wh.eh
belongs to those who are " weak, as well as to
tht^'who are "strong in the ^^^^^'^^l^^^
are "babes," as well as to those who are "pertect
" men in Christ Jesus."
m. Q. How far then is New Obedience neces-
<tnr7j in this case ? .
I It is necessary thus far ;-I must be conscious
of a dislike to what is sinful, and an earnest wish
to forsake it ; I must feel a hearty desire to be
" reconciled to God in Christ, and in him to
"be created again unto good works ; and I
must have formed a sincere resolution, in a hum-
ble dependence on divine g>^ace, to be henceforth
fafthfui and conscientious in the discharge of all
mv various duties. /.
122. Q. Why are these sentiments necessary f<yr
communicating worthily ? ™„„n„
A. Because the want of them would be most m-
consistent with my professed ^^sig" 'n par aking
of the ordinance of the Supper, which is not only
I commemorate but also to declare -Y -l--e on
the death of Christ, "who fe'^;;^^.™!^""'^ ' *^f
« he might redeem us from all iniq.uty, and punt-
« us unto himself a peculiar people, zealous of gooa
« works." (Tit. ii. 14.) , , ,r
123. Q. /* any thing more than the self-examt-
natimi that we have been considering necessary for
Zu before you partake of the Lord's Supper ?
^1: Yes: I should be frequently engaged m ea».
•»»pc.i, r»vo\7Pr to Cjrod. _
124. Q. For what are you to pray on that par-
ticular occasion ?
36
It 1 5
A. 1 should pray that God would enable me to
" examine and prove myself," and to see the real
state of my lieart and character ; that he would en-
lighten my views of divine things ; that he would
bestow upon me the graces that I want, and in-
crease tnose which I have already received ; that
he would confirm my faith, inflame my love,
strengthen my hatred of sin, and my resolutions to
be holy ; and especially, that he would give me his
Holy Spirit, to lead and guide me to the Table of
the Lord, and to be with me while I am celebrating
the Ordinance.
125. Q. In whose name should ?/ou put up these
prayers ?
^ A. In the name of the Lord Jesus Christ, who
IS "the only Mediator between God and man."
(1 Tim. ii, 5.)
126. Q. What do you mean hy putting up your
2}royers in the name of Christ ?
A. I mean, not only making use of his name,
but trusting at the same time with all my heart to
his merits alone, for the acceptance of my prayers,
and the attainment of the blessings that I ask.
127. Q. What encouraijement have youfor ash-
ing these blessings from God?
A. The Holy Spirit is said " to help our infirm-
'' itics ' (Rom. viii. 26.) in this respect, Christ him-
self is our " Advocate with the Tnther." (1 John,
li. 1.) And he expressly declares, (Matt. xxi. 22.)
" All things whatsoever ye shall ssk in prayer,
" believing, ye shall receive," (that is, in so far as
tliey are good.)
128. Q. Is not prayer an exercise in which i/ou
...^.,.^. ,f /c„t^ttw«tf f/ ui till limes, as well as
before or during the celebration of the Lord'-
oupp "
er
9
37
A. Yes: prayer being the communion of the
soul with God, I cannot pretend, with any appear-
ance of reason, to have a true sense of religion, un-
less prayer be my daily and habitual exercise.
129. Q. What does Scripture say on this subject ?
A. " Continue in prayer^ and watch in the
<• same with thanksgiving." (Col. iv. 2.) "Pray
" without ceasing." (1 Thess. v. 17.) " Men ought
" always to pray, and not to faint." (Luke xviii.
1.) " Be careful for nothing : but in every thing
" by prayer and supplication, with thanksgiving,
"let your requests be made known unto God."
(Philip, iv. 6.)
130. Q. Are these compressions to be understood
literally ?
A. No : if they were understood literally, it
would be impossible to comply with them, without
neglecting every duty but prayer alone : they only
mean that we should have constantly in our minds
a spirit of devotion and supplication, which shall
frequently express itself in addresses to God at the
throne of his grace.
131. Q. Does not prayer include something
more than petition 9
A. Yes ; it also includes Adoration of God, Con-
fession of Sin, and Thanksgiving for Mercies,
132. Q. In what way should these be parti-
cularly expressed with a view to your partaking
of the Lord's Supper 9
A. I should adore God for the harmonious dis-
play of his perfections, especially of his justice and
mercy, which he made in our redemption, as repre-
sented in this Ordinance. I should make a humble
and sorrowful confession of my sins, as a part at
»8
.fi
least of the procuring cause of my Saviour's suffer-
ings, when " his body was broken and his blood
" was shed" upon the cross. And I should acknow-
ledge, with the warmest gratitude, the many great
and precious blessings which God communicates
through the death of his well beloved Son, whom
I am to " remember" at his Holy Table.
133. Q. Should your j^Tayers on this occasion
he conjined to yourself 9
A. No : I should also pray particularly for my
fellow-communicants, and for the Ministers who
are to dispense the Ordinance.
134. Q. What prf'*,ers should you put up in
behalf of the Ministers?
A. That they may feel the importance of the
work in which they are engaged, that they may be
strengthened for the performance of their solemn
duty, that they may be enabled to speak a word in
seasoa for our edification and comfort.
135. Q. Z)o you cov/ide in the Ministers for
the efficacy of the Sacrament, that you thus pray
for them ?
A. No : I trust to the divine blessing, as that
which alone can make this or any other ordinance
effectual as a mean of salvation : but in the ordi-
nance of the Supper the Ministers are appoirted to
act a very important part ; and surely it is my duty
to pray earnestly that they may be qualified for
doing it with success.
136. Q. What prayers should you put up in
behalf of your fellow-communicants ?
A. I should pray that they may be all prepared
nccording to the preparation of the sanctuarj' ; that
Ihoy may be acceptable guests at the Table of the
*s sufFer-
is blood
acknow-
my great
iunicates
1, whom
occasion
' for my
ei's who
tt up in
3 of the
r may be
[• solemn
word in
iters for
\us pray
y as that
•rdinance
the ordi-
ointed to
my duty
lified for
mt up in
prepared
irj' ; that
le of the
39
Lord ; that all then- graces may be in lively exer-
cise when they are engaged in the solemnity ; and
that they may derive from it all the advantages
which it is intended to convey.
137. Q. What should he your conduct when
seated at the Lord's Table, and partaking of the
Sacramental Elements 9
A. I should consider that I am not merely in
the presence of my fellow- creatures, who may be
imposed upon by the appearance of sanctity, but
in the presence of Almighty God himself, who can-
not be deceived, to whose eyes the inmost recesses
of my heart are open, and who has declared that
" the hope of the hypocrite shall perish :" I should
therefore *'keep the feast, not with the leaven of
"malice and wickedness, but with the unleavened
" bread of sincerity and truth" (1 Cor. v. 8.) hav-
ing a pious and spiritual frame of mind, as well as
great decency of outward behaviour : I should
study to banish the cares of the world, to repress
every sinful and unworthy thought, and to devote
my whole attention to the sacred service that is
going on : I should rejoice that I am admitted to
such a great privilege, and rejoice " with tremb-
ling," when I think how unworthy I am to enjoy
it : I should meditate with the most ardent affection
and gratitude on the character, and sufferings, and
death, of that gracious Redeemer, who said, " Do
" this in remembrance of me :" I should have be-
lieving views of that great atoning sacrifice which
he offered up for sin, and know and feel, that, when
I eat the bread and drink the wine, I assent in the
most solemn manner, to the merciful and holy co-
venant that he sealed with his blood ; I should now
/■
I
40
surrender my soul and my body, my heart and my
life, to him who " loved me and gave himself for
"me :" (Gal. ii. 20,) And resolve, over the me-
morials of his death, and in the strength of divine
grace, to " glorify God in my body and in my
" spirit, which are his," (1 Cor. vi. 20.; by deny-
ing myself to sinful gratifications ; by " perfecting
" holiness in the fear of the Lord ;" (2 Cor. vii. 1.)
and livnig, as much as lieth in me, in peace and
charity with all mankind.
138. Q. What should you do after having par-
taken of the Lord's Supper 9
A. I should express my thankfulness to God for
the opportunity he has given me of celebrating this
Ordinance, and pray that he would enable me to
improve it to wise and useful purposes.
139. Q. Should not you again employ some
time in serious self examination ?
A. Yes : the heart is so very deceitful ; w^e are
so apt to mistake outward solemnity for internal de-
votion, and the ordinance of the Supper is such a
solemn transaction between God and the soul, that
self-examination seems to be as necessary after as
before communicating.
140. Q. What is it with respect to which you
should examine yourself 9
A. I should examine myself with respect to the
manner in which I have acted, and the experience
that I have had, at the Lord's Table.
141. Q. What may he the result of this exam-
ination with respect to the manner in which you
have acted at the Lord's Table 9
A. It may be that I have been careless, inat-
tentive, and irreverent, indulging myself in vain
41
thoughts, and eating and drinking without spiritual
views and devout feelings ; or it may be that I have
had my mind suitably affected and employed, and,
in other respects, partaken worthily of the ordinance.
142. Q. What is your duty if the latter has
been your conduct at the Lord's Table 9
A. It is my duty to thank God, who is the au-
thor* of all the gifts and graces tnat enjoy, for
having enabled me to communicate in a becoming
and acceptable manner. ^ , /. i.
143. Q. What is your duty if the former has
been your conduct ?
A. I should be humble before God, entreat him
to pardon the unworthiness I have been guilty of,
and determine, through his grace helping me, to
avoid it carefully on every future occasion.
144. Q. But is not your most worthy com-
municatlng accompanied with imperfection?
A Yes • sin and imperfection cleave to the very
purest of my religious services, and therefore I have
always ^reat reason to abase myself; but I should
be particularly '^areful to do so when my short-
comings arc wiUul and deliberate, or proceed from
any kind of indifference to sacred dutit^.
145. Q. What may he the result of your self-
examination ivifh regard to the experience you
have had at the Lord's Table 9 - , , j
A. It may be that I have been comforted, and
crladdened, and improved; or it may be thcit none
of these effects have been produced, but that I have
felt weariness and disappointment, and the absence
of those blessings which this Ordinance promises
ded to bestow =
Ivhat is your duty if the former has
been the case ?
42
A. It is my duty to be grateful to Him by whose
grace the Sacrament has been made effectual, in
giving me peace, and joy, and improvement, and to
be careful to express my gratitude, by devotmg
myself still more zealously to the observance of all
his ordinances '^rJ commandments.
147. Q. Wti is your duty if your experience
has been comfortless and unfruitful -^ .
A. It is my first duty to inquire seriously and
candidly into the causes of this, and my ivext duty
is to endeavour, by every proper mean, to remove
these causes, that I may hereafter bo able to partake
of the Lord's Supper with greater benefit and sue-
cess. , 7 7
148. Q. May not such an experience be always
ascribed to some fault on the part of the com-
municant? ,, . ./. ua
A. Yes : the general truth is, that if we draw
" nigh unto God, he will draw nigh unto us ;"
(James iv. 8.) and, therefore, if we are disappointed
and sent empty away, we have every reason to sus-
pect that our preparation has not been sufficient,
that our expectations have been unreasonable, or
that our conduct at the Lord's Table has not been
altogether suitable.
149. Q. What does this suggest 9
A. It suggests that in every case of such expe-
rience, whilst we bewail, in the spirit of perfect
submission to the divine will, the absence of that
peace and gladness we had hoped to enjoy, we
should also search ourselves diligently, to see what
that " wicked thing" is, which has, on this occa-
sion, " separated between God and us," and pre-
vented our ^'hungry souls'' from being satisfied
43
>i
« with good things," and <^' our strength from being
" renewed as the eagle's."
150. Q. Is not there a kind of experience which
some ignorant peojyle look for, hut which you have
no reason to expect at the Lord's Table 9
A* Yes : I have no reason to expect any sudden
impulse on my understanding, or any violent affec-
tion of my heart and feelings ; for though there is
nothing to hinder the Spirit of God from operating
in that remarkable wav, yet his ordinary method is
calm and secret, and the Sacrament of the feupper
is one of those means, by which, in a rational man-
ner, he works upon our minds and dispositions.
151. Q. What is that kind of experience which
the nature of religion in general, and of the Lord s
Supper in particular, gives you ground Jor ex-
^^A.'^Ihave ground for expecting that I shall feel
that comfort and pleasure which the contemplation,
bv faith, of the memorials of Christ's sacrihce is
naturally fitted to inspire : that I shall experience
more heart-felt sorrow for sin, when I see all that
Josus suffered on account of it : that my love to
him shall grow more warm and ardent, when 1 be-
hold the great price that he generously paid tor my
redemption : that all my resentment towards others
shall die away in my breast, when I ha^^e such a
striking proof of the great mercy o God towards
me; and, in short, thai . shall receive more lively
and lasting impressions of those infinitely important
truths which are built upon the death ot Christ,
and essentially connected with the salvation of my
soul. , ,
conduct and experience
152. Q. Wh
yo
a
t the Lord's Table may hare been, are not you
44
bound to fulfil the obligations which the act of
communicating implies 9 „*^*T,„Tor(1
A. Certainly : since I have vowed unto the Lord,
and since my vow is not only lawful, but highly
proper and useful, I am bound, by every considera-
tion of duty and of interest, to perform it with the
"'T53. ZTwhat conduct does this vow bind you
to maintain ? . ., , , ,. -n
A. Such a conduct as is prescribed by the will
and word of God. "If I have done iniquity in
" timi past, I must now endeavour to do no more
(Job xxxiv. 32.) If I have been l'™g a stranger
to Christ, I mu . now " dervy myself, take up my
» cross d^ily, and follow him." (^f Y'^^^O JJ
I have neglected the care of my soul, I "YflhTv^
attend to it as " the one thing needful. "I have
formerly loved and served my Redeemer, I must
now study to love him more, and to serve him better
than I hL ever yet done. In short, it must now
bo mv great object and busmess, to grow m
<< graJe,lnd in the knowledge (the saving and prac-
" Lai knowledge) of my Lord and Saviour .Jesus
« Christ." (^ Pet. iii. 18.) „ , ,
154. Q. What are we to think of those who,
after partaking of the Lord's Supper give them-
selves up as much as ever to the ways oj the wo'> Id
"''1.* We should not judge rashly or severely of
any ma.. ; but these persons ""^^f """^J y,,^
that thev have not really " been with Christ, ana
« tarned of him." Either their profession has not
been "sincere, or they are '^^^ }^ ^T" X^!^.
tion to the " good profession which they have wit-
■t of
iord,
iera-
L the
3 will
ity in
lore."
anger
p my
.) If
t now
[ have
must
better
t now
ow in
I prac-
Jesus
? who,
them-
world
rely of
y show
t," and
has not
itradic-
ive wit-
45
"nessed;" in both which cases their conduct is
"^H'sl "a t'no^ this conduct of theirs extremely
^'^TTef^^^
u o« U iQ a ^reat aggravation ot their gum ,
^nH is X remeU Vnjufous to religion because
it sets a 'fernTcious example before others, and
l\v ahan'dle to wicked and "nbelievxng men to
blaspheme, to vilify the gospel, and ridicule its
ordinance^. ^^.^^^^^^^ ^j. the gospel,
howLriy Lbelieving men, very uncand^d and
"T Yes • for the gospel, like every, other sys-
te.^- Ju'-stand or ffll 'by its own -n^-»fjv.
denies; and -nnf be accountab^ for th^
its professors., ^^h stkns i must on y be when
i£:'i:£^S:^^^-' -a^aithfuny
A. ^"ff y "* !„'ji ^ade the solemn profession
* V ^That ?mE' I should bo especially careful
To' <tSk\rwtL'm towards them th^^^^^^^^^
"out/•(CoK^50toJabsalnfrom^all^
« heaven." (Matt. v. 16.)
46
158 Q. Is the fact that our Sacramental vows
are apt to be forgotten or disregarded, an;, good
reason for not partaking of the Lords Supper ?
A No : it is not a good reason ; for we may as
well say that no promise should be given, because it
mav not be fulfilled, or that no bargams should be
made, because bargains are often broken. Besides,
partaking of the Lord's Supper is a commanded
duty, which must be performed, if we would sub-
Surselves to the authority of Christ And hav-
ing observed this Ordinance, we should strive to
walk worthy of it, which we may certainly do with
the help of Christ, " through whom strengthemng
"mePsays an apostle, (Phil. iv. 13.) "I can do
« all things." ■ , jr t ^-e
159 Q. Should not the practical effects oj
communicating appear in all the various relations
and circumstances in ivhich you may he placed f
A Yes- Communicants come under engage-
ments at the Lord's Table which reach to every re-
S and condition of life. They engage to
"adorn the doctrines of God their Say our in all
"things," (Tit. ii. 10.) and therefore if they have
been sincere in their profession, they will study to
be more humble in prosperity, and r ; patient m
tribulation; more resolute in wi'hstandmg tempta-
tion, more diligent in their improvement of the
means and ordinances of grace, and more dutiful as
husbands and as wives, as parents and as children,
as masters and as servants, as magistrates and as
subjects, as neighbours and as friends.
{ac n r. ■y.nt the life which, at the Lords
Table, fou undertake to lead, a life of difficulty
and danger ?
47
vows
good
jper ?
lay as
ause it
ild be
esides,
landed
d sub-
id hav-
rive to
io with
hening
can do
''^ects of
?lations
aced ?
engage-
very re-
yage to
ir in all
ley have
study to
atient in
tempta-
it of the
lutiful as
children,
s and as
e Lord's
difficulty
A. Yes : I am so much surrounded with temp-
tations to sin, I have so many powerful enemies to
struggle with, and my heart is so corrupted and
perverse, that it cannot but be hard and ditticult
to lead that life of faith and holiness which my
Saviour requires ; and hence the Christian life is
called in Scripture, a burden, a yoke, and a cross.
161. Q. Do these expressions mean that the
Christian life is destitute of comfort^ ^
A. No : they cannot mean this : the Christian
life, though a burden, is light ; though a yoke, it is
easy ; though a cross, it has, to those who bear it,
its joys as well as its sorrows. Such is the account
of it given in Scripture, and such is the experience
of every real disciple of Christ.
162. Q. Is not the Christian life perfectly con-
sistent with the true enjoyment of this world?
A. Yes : that is to say, the true Christian can
cnioy all the innocent pleasures of the world, and
these, to a mind like his, are numerous ; he avoids
the misery which is the appointed and certain at-
tendant upon vice ; he escapes the cares and
disappointments whl.^^ often harass ungodly men
because he "uses the world as not abusing it,
« knowing that the fashion of all things passeth
u away ;" (1 Cor. vii. 31.) and the good things,
nay the very evils of life, afford him a ground of
satisfaction peculiar to himself, because his princi-
ples teach him to regard and treat them as means
by which he is enabled to " lay up a good founda-
" tion for the time to come, and lay hold on eternal
"life." (1 Tim. vi. 19.)
\asK a At the same time, are not those greatly
mistaken ivho enter on the Christian life, or conune
48
II.
in it with the idea that it has little or nothing but
what is easy and agreeable 9
A. Yes : for thuugh " godliness has the promise
" of the life that now is, (1 Tim. iv. 8.) and all
" who love the law of the Lord have great peace,"
(Psalm cxix. 163.) yet Scripture decL^-es every
true Christian can bear witness to the truth of the
declaration, that there are many severe trials, many
painful struggles, many discouragements, and many
sorrows, necessarily connected with the belief and
practice of tho Gospel.
164. Q. Has not God j^rovided you with sup-
port and consolation fully adequate to these hard •
ships and difficulties ?
A. Yes : every support and consolation that my
situation needs — that I could reasonably expect or
possibly desire.
165. Q. What is that support and consolation?
A. An assurance that God will make his " graco
" sufficient for me, and perfect his strength in my
" weakness :" (2 Cor. xii. 9.) a divine intimation
that Christ has already subdued my spiritual ene*
mies, and that through him every true believer
shall be more than a conqueror : a promise that the
Holy Ghost shall be given to them that ask him,
to ajjide with t^e n continually, and to lead them
in the way everlasting : and there is set before^ me
the certain prospect of a most happy and glorious
immortality in heaven, if 1 be faithful even unto
death. With such encouragements, and such mo-
tives, I have every reason not only to be " stedfast
*' and immoveable," but even to go on my Christian
way " rejoicing with joy unspeakabl s and full of
glory.
((
but
SACRAMENTAL ADDRESS,
BEFORE DISTRIBUTING THE ELEMENTS.
Before presenting yourselv3s at a Communion
Table, I trust, my friendr that you have studied
to become acquainted w;; the nature and pur-
poses of the Ordinance in ,,^hich you are about to
engage. Possessing the means of acquiring a
sufficient knowledge of it, and yet through care-
lessness or unconcern, to remain in a state of
ignorance, is an aggravated sin in the sight of God,
and must unfit you for approaching him with ac-
ceptance. And independently of the sinfulness
which such conduct involves, there would be an
obvious impropriety — a violation of all that is
decent and rational, in observing an institution
whose meaning you had been at no pains to com-
prehend, though it professes to be a solemn trans-
action with Him who is the searcher of hearts and
the judge of all. I would therefore hope that you
have been careful to inform your minds respecting
the Sacrament of our Redeemer's Supper — the au-
thority by which it is sanctioned — the event which
it commemorates, and the doctrine which it ex-
hibits — the reasons for which it ought to be cele-
brated — the dispositions and conduct which it re-
quires — the effects which it is calculated to produce
— and the peculiar obligations which it imposes
upon all who have partaken of it.
iy
50
It is of much consequence, also, that In coming
to the Lord's Table you act under the influence of
suitable and worthy motives. If you come here
merely to support a good reputation or to promote
your worldly advantage — to comply with the cus-
tom of the country, or with the wishes of your
friends — to atone for past irregularities, or to hide
them from the eye of your fellow-men ; — if these
be the considerations by which you are actuated,
I need not tell you that your service is vain — that
it is hateful to God, and must prove injurious to
yourselves. I trust however that your views are
more rational, more spiritual, more holy. I trust
that you come to the Lord's Table from respect to
the authority of Christ, who has commanded you
to "do this in remembrance of him:" — from ardent
love to him for the ^y >dness and mercy which he
has manifested in sul ring and dying for your re-
demption-from a desire to keep up the remembrance
of him in your hearts and in the world— -from a wish
to make a public and solemn profession of your
faith in the truth of his mission, and in the doctrine
of his cross — from a view to the experience of that
comfort and that improvement which this ordinance
is calculated to impart— from the conviction that it
is an appointed token of your acceptance of the
Gospel, and of God's favour to you— and f"om the
pleasure you expect to feel in holding communion
with Christ your Saviour, and with one another as
believers in Christ, and expectants of his salvation.
If these be your motives, communicants, for partak-
ing of this Sacrament, if you have felt in any con-
siderable degree their constraining power, and are
sincerely desirous to have them confirmed and en-
51
livened, and pressed more powerfully upon your
minds — then I would congratulate you on an attain-
ment which divine grace alone could confer upon
you, and which k a good earnest of the advantages
that flow from a service so lovely and divine.
I trust also, that you have not presumed to en-
gage in this Ordinance without suitable preparation.
Have you carefully and impartially examined your-
selves as to the state of your heart and character ?
Have you laboured to acquire those qualifications
which are necessary to make your work of commu-
nion acceptable to God, and profitable to yourselves?
Has it been your prayer and your endeavour to have
all the graces of the Spirit in lively exercise ? And
are you now ready to devote yourselves without
reserve, in soul and in body, to the service and the
glory of the Redeemer? I trust, communicants,
that this is your situation in the sight of Him who
sees your inmost thoughts, whom it is impossible
for you to deceive by any appearances of piety, who
is jealous of the honour both of his character and
his ordinances, and who will not be mocked with
impunity. I trust that you have been paying more
than an ordinary attention to the subject, and tak-
ing more than ordinary pains to understand its na-
ture, and to feel the obligations which it implies. I
trust that you have a lively faith *ii the divine mis-
sion of him whom you propose to " remember," and
a cordial dependanco upon the merits of his death,
which you are to show forth. I trust that you have
repented sincerely of all your past offences, and that
you feel a decided hatred for sin as the cause of
your Saviour's su!ferings. I trust that your hearts
a*./. ««TMM»v« iirWIi i3in-»t«r»rr«« u-»trp trt \tr\itv tt-rtil 'inil I* o-
ni'i TTciiii* rr ivJi ovtj'i v»»x-<- i-.-rt/ iv j-^-i-n -v--! — i ^•^•--•s »^t,-
52
deemer, with kind afifection for one another, and
with disinterested benevolence to all mankind. I
trust that you have formed the holy resolution of
denying yourself to every thing which is contrary
to the precepts, or inconsistent with the spirit, of
the religion you profess— of performing every duty
which is required of you in your various circum-
stances and relations— of cultivating that purity of
heart, and that righteousness of deportment, which
become the followers of Christ, and the expectants
of heaven. If, communicants, you are thus faithful,
thus penitent, thus affectionate, thus holy in your
purposes and your conduct— if you can lay your
hand upon your heart, and say with truth that you
possess, in any good measure, these necessary qua-
lifications—and if, with all those, you are yet hum-
bled under a sense of your imperfections, and are
earnestly praying for mercy to pardon, and for grace
to sanctify, and assist, and guide you— then may we
safelv declare, that for you this table is spread, and
this "feast prepared, and confidently promise that
your service will be acceptable to the God of ordi-
nances, and that it will prove '-' a savour of life unto
" life" to your souls. cm-.
Eat and drink then in remembrance of Christ,
according to his dying commandment; and may
the Lord himself be with you, to bless you with the
comforts of his presence, to accept your offering, to
** grant you accordhig to your own heart, and
" fulfil all your petitions 1"
53
AFTER DISTRIBUTING THE ELEMENTS.
are
Having partaken of the Ordinance of Communion,
let me now exhort you to act suitably to the pro-
fesssion you have made, ana he privilege you have
enjoyed. Live by faith on the Son of God, who
loved you and gave himself for you, and whose
atoning death you have solemnly commemmorated,
as the foundation of all your hope. Renounce sin,
in all its various forms and degrees, as that whose
odious nature and bitter fruits you have seen ex-
hibited in the symbols of Christ's body which was
broken, and of his blood which was shed to deliver
you from its guilt and power. Be careful to per-
form every duty to which you are called, as fol-
lowers of him who died that he might " purify you
" unto himself, a peculiar people, zealous of good
" works." And do not rest satisfied with a mere
general or partial obedience — but recollecting that
you have given yourselves away to God, study to be
righteous before* him, "walking in all his command-
ments, and in all his ordinances, blameless." Re-
member that this is necessary, both for your own
salvation, and for the credit of your religion in the
world — that unless you are thus faithful, and cir-
cumspect, and holy, you mar your spiritual com-
fort — unfit yourselves for entering into heaven —
bring discredit on that worthy name by which you
are called — and do material, incalculable injury to
the everlasting interests of your brethren. And to
encourage and support you in the path of righteous-
m^:J<£t 'a. ,r-.-J .
54
ness, reflect often on the engagements which you
have contracted at a communion table— -habitually
anticipate that period, when he who "was once
"offered to bear the sins of many, shall appear the
" second time, without sin unto salvation — and ter-
vently pray for the aids of that divine Spirit, who is
promised to them that ask him, and who will make .
you " meet to be partakers of the inheritance ot
" the saints in light." Now " the God of peace, that
« brought again from the dead our Lord Jesus, that
« great Shepherd of the sheep, through the blood ot
« the everlasting covenant, make you perfect in every
" good work to do his will, working in you that which
" is well-pleasing in his sight, through Jesus Christ;
" to whom be glory for ever and ever. Amen.
THE END.
I!
>»
^