PLAIN 
 
 lATECHETN’A L INSTRUCTIONS 
 
 YOUNG COMMUNICANTS, 
 
 DK3IGNE!! TO ASSIST THEM IN FUBMING 
 
 SCRIPTURAL VIEWS 
 
 
 THE LORD’S SUPPER. 
 
 WITH AN ADDRESS 
 
 - -- : .v a MHHifc mm&e* ■ v 
 
 ji > YOUNG PERSONS NOT YET COMMUNICANTS, AND A FEW MEDITA- 
 TION'S ANT HELPS' fI)F. SELF-EXAMINATION. 
 
 P i< 
 
 mLJHHBHI JM 
 
 Bi tbf uY f. JOHN BARR 
 
 F GLASGOW 
 
 PHILADELPHIA : , 
 
 PRESBYTERIAN BOARD OF PUBLICATION ! 
 AND SABBATH-SCHOOL WORK, 
 
 o. 1334 CHESTNUT STREET, . fc 
 
THE UNIVERSITY 
 
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 OF ILLINOIS 
 LIBRARY 
 
 From the collection of 
 Julius Doerner, Chicago 
 Purchased, 1918. 
 
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Return this book on or before the 
 Latest Date stamped below. A 
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 books. 
 
 University of Illinois Library 
 
 rj 24 195? 
 

 
 

 
 * 
 
 
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PLAIN 
 
 CATECHETICAL INSTRUCTIONS 
 
 FOR 
 
 YOUNG COMMUNICANTS 
 
 DESIGNED TO ASSIST THEM IN FORMING 
 
 SCRIPTURAL VIEWS 
 
 THE LORD’S SUPPER. 
 
 WITH AN ADDRESS 
 
 TO YOTJNG PERSONS NOT YET COMMUNICANTS, AND A FEW MEDITA 
 TIONS AND HELPS FOR SELF-EXAMINATION. 
 
 By the Rey. JOHN BARR, 
 
 OF GLASGOW 
 
 PHILADELPHIA : 
 
 PRESBYTERIAN BOARD OF PUBLICATION 
 
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 PREFACE. 
 
 In the following little Manual, the author has 
 endeavoured to furnish young persons with a 
 plain, concise, and scriptural view of the Lord’s 
 Supper. The introductory address is design- 
 ed to point out to them the obligations they 
 are under to obey the Saviour’s dying com- 
 mandment, the great guilt of treating it with 
 neglect — and to obviate some of the most 
 common and plausible objections, urged by 
 those who refuse to engage in this service. 
 To some parents also, this portion of the book 
 may be useful, by enabling them to show 
 their children the duty and importance of 
 publicly recognizing their baptismal engage- 
 ments, and of declaring themselves the fol- 
 lowers of Christ. 
 
 The Catechism will doubtless appear to 
 some too long, and to others too short. While 
 on the one hand, however, nothing of impor- 
 tance, connected with this holy ordinance has 
 been intentionally omitted; on the other, it is 
 hoped, nothing superfluous has been introduc 
 ed. The division of the whole into distinct sec- 
 
 iii 
 
 680241 
 
IV 
 
 PREFACE. 
 
 tions, will be found of advantage for expedi- 
 tious reference and consultation ; and the Me- 
 ditations and specimens of self-examination 
 from suitable texts of Scripture, which are su- 
 peradded, may be helpful to some. Through- 
 out the whole book the utmost simplicity of 
 language has been studied. That God may 
 render it of service to many, is the Author’s 
 sincere wish and fervent prayer. J. B. 
 
 Glasgow, 27th February, 1824. 
 
CONTENTS 
 
 ADDRESS TO YOUNG PERSONS, CONTAINING 
 
 Preliminary Observations, .... 7 
 
 Obligations to observe the Lord’s Supper, . . 9 
 
 Great guilt of neglecting it, .... 14 
 
 Objections answered, • 16 
 
 CATECHISM. 
 
 Section I. — Of the Institutions and Names of the 
 
 Lord’s Supper, 25 
 
 Section II. — Christ’s Character, and the Design of 
 his Death, 29 
 
 Section III. — On the Nature and Uses of the Lord’s 
 Supper, . . . . . . . . 36 
 
 Section IV. — Of the Elements used in this Ordi- 
 nance, and their spiritual Signification, . 40 
 
 Section V. — Of Communicants partaking of the 
 Elements, and how this should be done, . 43 
 
 Section VI. — Of the characters who have a right 
 to this Ordinance, and the guilt and danger of 
 unworthy communicating, . . . . 51 
 
 Section VII. — Of the obligations to Self-examina- 
 tion, and the manner in which it should be per- 
 formed, . 54 
 
 Section VIII. — Of several particulars concerning 
 which we ought to examine ourselves, . . 58 
 
 Section IX. — Trial of our success in Communica- 
 ting, 6? 
 
 Section X. — Of our conduct after Communicating, 70 
 
 Example of Self-dedication to the Lord, . . 74 
 
 Meditations for the Lord’s Table, ... 76 
 
 Questions for Self-examination, ... 84 
 
 1 * 
 
 5 
 
ADDRESS 
 
 TO YOUNG PERSONS 
 
 NOT YET COMMUNICANTS. 
 
 My Dear Young Friends : — Have you ever seriously 
 thought of joining yourselves in fellowship with the 
 Church of Christ, and of commemorating his death at 
 his tablel If you have, you will be the more readily 
 disposed to attend to the following considerations on 
 this subject, which are designed to excite you speedily 
 to engage in this important undertaking. But though 
 you should not yet have laid this matter seriously to 
 heart, let me entreat you patiently to read them, and 
 calmly and impartially to reflect on them, as a means 
 of preventing you from neglecting any longer what 
 stands so intimately connected with your best inter- 
 ests, both for time and eternity. And O that the Spi- 
 rit of God would deeply impress them on your minds ! 
 
 First of all, I wish you to be thoroughly persuaded, 
 that you ought to be Christians in reality, before you 
 become Christians by profession. A moment’s reflec- 
 tion must convince you that it would be hypocritical 
 and heaven-insulting, to assume a Christian profession 
 while you are destitute of every distinctive qualifica- 
 tion of the genuine friends of Christ. Though such a 
 practice is too common in the age and country in which 
 we live, as plainly appears from the conduct of many 
 who have become church-members, yet you ought to 
 be on your guard against it, as you love your own soul. 
 By declaring yourselves followers of Christ, while you 
 are strangers to true godliness, you will be in awfm 
 hazard of becoming satisfied with having a name to 
 live, though spiritually dead ; and may be given up by 
 
 7 
 
8 
 
 ADDRESS TO 
 
 God to persevere to the end of life in this delusive 
 course — a course which mnst terminate in your ruin. 
 Consider these alarming words of the Redeemer, “ Not 
 every one that saith unto me, Lord, Lord, shall enter 
 into the kingdom of heaven, but he that doeth the will 
 of my Father who is in heaven. Many will say unto 
 me in that day, Lord, Lord, have we not prophesied in 
 thy name? and in thy name have cast out devils? and 
 m thy name done many wonderful works? And then 
 will I profess unto them, I never knew you : depart 
 from me, ye that work iniquity.” (Matt. vii. 21, 23.) 
 
 Inquire then seriously at your own heart, as in the 
 sight of God, whether you are yet enemies to Christ in 
 your mind, and by wicked works, or are of the number 
 of his genuine friends. Have you ever, with deep con- 
 cern, believed you are sinners — condemned, helpless, 
 and perishing sinners? Have you seen yourselves 
 justly exposed to the wrath of God, and to eternal mis- 
 ery ? Have you been compelled by a sense of your guilt 
 and danger earnestly to inquire, “ What shall I do to 
 be saved ?” Have you accounted it “ a faithful saying, 
 and worthy of all acceptation, that Christ Jesus came 
 into the world to save sinners ?” Have you listened 
 joyfully to the glad tidings of the gospel, and been per- 
 suaded that Christ, and Christ alone, is able to save to 
 the uttermost ? Have you fled to him for refuge, as 
 the only hope set before you ? Have you placed your 
 whole dependence on his blood and righteousness for 
 pardon, justification, and eternal life ! And are you 
 studying daily to manifest your love to him who saved 
 you from everlasting destruction, by obeying his com- 
 mandments ? If you can answer these plain questions 
 in the affirmative, I would address you as the friends 
 of Jesus, and encourage you, without delay, publicly to 
 avow your friendship for him by going to his table, 
 and commemorating his death. 
 
 But though you cannot say that this has been your 
 experience, you are not to suppose that you are there- 
 fore absolved from all obligation to obey the dying com- 
 mandment of Christ. If you desire to enjoy happiness 
 through eternity, (and who does not ?) you must be in- 
 
YOUNG PERSONS. 
 
 9 
 
 debted to Christ for its attainment. From him, how- 
 ever, you shall never receive it, unless you give your- 
 selves up to him, by believing on his name, and by de- 
 voting yourselves to his service. It ought, therefore, 
 to be your first and great concern, to be interested in 
 Christ. While this is not your attainment, you are in 
 a dangerous case, exposed every moment to eternal 
 perdition. To remain indifferent in such a condition 
 is worse than madness — it is soul-destroying wicked- 
 ness. Be persuaded then presently, and in good ear- 
 nest, to attend to the things which belong to your 
 everlasting peace. Give no sleep to your eyes, nor 
 slumber to your eye-lids, till you have surrendered 
 yourselves to Christ, wholly, and for ever, and have 
 put vour trust in him for pardon and eternal life. By 
 delaying this another week or day, you may find it too 
 late ; “ Wherefore, as the Holy Ghost saith, To-day if 
 ye will hear his voice, harden not your hearts.” In too 
 great haste you cannot be, to flee from the wrath 
 which is to come. Nor doubt his willingness to receive 
 you, guilty and vile as you may be ; and his readiness 
 to confer on you a share of the blessings of his great 
 salvation. Listen to his gracious calls and invitations 
 in the gospel. “ As I live,” saith the Lord God, “ I 
 have no pleasure in the death of the wicked ; but that 
 the wicked turn from his way, and live : turn ye, turn 
 ye from your evil ways ; for why will ye die, O house 
 of Israel V’ “ Look unto me and be ye saved, all Jie 
 ends of the earth; for I am God, and there is none 
 else.” “ Believe in the Lord Jesus Christ, and thou 
 shalt be saved.” (Ezek. xxxiii. 11 ; Isaiah xiv. 2*2 ; 
 Acts xvi. 31.) 
 
 Having reminded you, my young friends, of the ne- 
 cessity of internal piety, as the only proper foundation 
 of a Christian profession, I shall now proceed to point 
 out to you the obligations you are under to declare 
 yourselves publicly the disciples of Christ. 
 
 You were early devoted to God, in baptism, by your 
 parents. But this, commendable as it was on their 
 part, was no action of yours, and does not constitute 
 you professing followers of Christ. Before this can take 
 
10 
 
 ADDRESS TO 
 
 place, you yourselves must approve of this deed of 
 your parents, by publicly recognizing the obligations 
 of your Baptism, and by joining yourselves to the 
 Church of Christ. An open and personal profession of 
 attachment to the Redeemer, is expressly enjoined; 
 and the neglect of it will be awfully punished. His 
 own words are — “ Whosoever shall confess me before 
 men, him will I confess also before my Father who is 
 in heaven. But whosoever shall deny me before men, 
 him will I also deny before my Father who is in hea- 
 ven.” (Matt. x. 32, 33.) Now, my young friends, one 
 important branch of confessing Christ before men, or, 
 in other words, of declaring our love to his person and 
 cause ; our belief in his doctrines ; our reliance for par- 
 don and eternal life on his atoning blood ; and our de- 
 votedness to his service ; consists in publicly commem- 
 orating his death. It is to this I wish particularly to 
 call your attention, and to show you, that you are un- 
 der the most express and strongest obligations to per- 
 form this service. This, I hope, will satisfactorily ap- 
 pear, if you carefully peruse and meditate on the fol- 
 lowing particulars. 
 
 1. That you should partake of the Lord’s Supper, is 
 the express command of Christ. If you read the 
 accounts which are given concerning the institution of 
 this ordinance by the inspired writers,* you will see 
 that our blessed Lord, immediately after he had eaten 
 the Paschal Supper with his disciples, took bread, and 
 when he had given thanks, he brake it, and gave to 
 the disciples, saying, “ Take, eat.” In like manner he 
 took the cup, and said, “ Drink ye all of it.” And then 
 he added these emphatical words, “ This do in remem- 
 brance of me .” Now, this is a plain and express com- 
 mandment — a commandment issued by Him who is su- 
 preme Lord and Lawgiver in Zion. And that it is 
 binding on all his disciples, in every age, appears from 
 the charge to observe this ordinance “ till he shall 
 come again ” to judge the world. The jiigh authority 
 of Christ, therefore, binds every person, who calls Him 
 
 * See Section I. Question 3d. 
 
YOUNG PERSONS. 
 
 11 
 
 Lord and Saviour, to obey this command. It is the po- 
 sitive requirement of the Christian ruler, and therefore 
 the undeniable duty of the Christian subject. No man 
 can refuse to observe it, without renouncing all connex- 
 ion with Christ, and daring to lift up arms against his 
 government. If you have any respect at all for his autho- 
 rity, and any desire to share in the blessings of his sal- 
 vation, you are as certainly bound to obey this precept 
 as any other which is contained in the Bible. 
 
 2. That you should keep up the public remembrance 
 of Christ’s death, is highly reasonable . — In all civili- 
 zed countries it has been customary, publicly to com- 
 memorate events of great and general importance. 
 The anniversary of a nation’s emancipation from sla- 
 very, or of a country’s escape from imminent danger, 
 has been justly deemed worthy of public celebration. 
 For any one to refuse to join in such festivals, though 
 commanded by the highest authority in the realm, 
 would obviously be unreasonable. But what event is 
 so great, and so extensively interesting to the human 
 race, as the death of Christ ! This is an event fraught 
 with the most important blessings, an event by which 
 redemption from sin and misery, and a right to celes- 
 tial glory were purchased for all his followers. If, 
 therefore, any event be worthy of public commemora- 
 tion, this most certainly is. If it shall be held in ever- 
 lasting remembrance by all the redeemed in heaven, 
 surely it is reasonable that it should often be publicly 
 celebrated by all the ransomed on earth. 
 
 3. Gratitude to Christ demands this service from 
 you. If your best friend and benefactor, who had sa- 
 ved your life at the hazard of his own, and besides 
 conferred upon you many gifts, and a title to a large 
 inheritance, were to require you with his dying breath, 
 to perform some easy and reasonable service in re- 
 membrance of what he had done for you, would not 
 gratitude bind you to its strict observance! Would 
 it not betray the basest ingratitude, were you to treat 
 his request with neglect! What friend and bene- 
 factor can perform for you the one-thousandth part of 
 what Christ has done! “ Though he was rich, for your 
 
12 
 
 ADDRESS TO 
 
 sakes he became poor, that through his poverty ye might 
 be rich.” For your salvation he not only hazarded his 
 life, but freely laid it down. If, therefore, you feel a 
 spark of gratitude to Him for what he has done for you, 
 for what he is still doing, and for what he has promis- 
 ed to perform, it will prompt you to obey his dying com- 
 mand. To refuse it will be an evidence of the black- 
 est ingratitude. His own words are, “ If a man love 
 me, he will keep my words : he that loveth me not, 
 keepeth not my sayings.” (John xiv. 23, 24.) 
 
 4. The honour of Christ requires this from you. 
 Christ has set up his cause in our world, and called his 
 friends to marshal round his standard, and publicly to 
 declare their adherence to his government. His king- 
 dom consists of subjects separated from the world lying 
 in wickedness, by their new and heavenly birth, by a 
 pure and holy conversation and by a Christian profes- 
 sion. These subjects of the Redeemer, in obedience to 
 his call, avow their loyalty to Him, before one another, 
 and before the world, by associating in church-fellow- 
 ship, and by publicly showing forth his death. In this 
 service, in a peculiar manner, they appear, for the ho- 
 nour of Christ, a class of men separated from the com- 
 mon mass of society, and devoted to his service. Now 
 my young friends, as the existence of this class of men, 
 and their observance of this ordinance, are indispensa- 
 bly necessary for promoting Christ’s honour on earth, 
 are not you, as well as others, bound to unite with 
 them in this service, if you wish Him to be honoured ! 
 While you neglect this service, do you not for your 
 part dishonour him, by slighting his cause 1 and do you 
 not encourage others by your example to treat him 
 with dishonour! Were all to do so, would not his 
 cause perish from the earth 1 The honour of Christ, 
 therefore, requires you to contribute your mite of pub- 
 lic profession to the support of his cause. And whom 
 will you honour, if you refuse thus to give glory to the 
 Son of God ! 
 
 5. The last motive to this duty which I shall men- 
 tion, is your own spiritual edification and com- 
 fort. All the ordinances of the gospel are intended to 
 
YOUNG PERSONS. 
 
 13 
 
 promote our spiritual improvement. No one of them, 
 however, is more admirably adapted for this purpose, 
 than the Lord’s Supper. In this ordinance we have 
 set before us, in a lively and affecting manner, Christ 
 crucified. By the memorials of his death, of which 
 we are called to participate, our bodily senses, as 
 well as our gracious affections, are called into ac- 
 tion ; and we here see, and hear, and taste, and han- 
 dle the Word of life. Here, while through the me- 
 dium of bread and wine we contemplate our crucified 
 Lord, and reflect on the Father’s love in sending his 
 own Son to be our Ransomer, and on the matchless 
 love and condescension of Christ in submitting to igno- 
 miny, suffering, and death for our salvation, we feel our 
 love to God and Christ quickened , exercised, and 
 invigorated. Here, while we behold this costly sacri- 
 fice for sin, the slain Lamb of God, and consider that 
 nothing else could atone for our guilt , and redeem us 
 to God, our views of the evil of sin are enlarged, 
 our godly sorrow on account of it excited, and our 
 hatred of it strengthened. Here, while we behold 
 all the blessings of the New Covenant — pardon, justi- 
 fication, sanctification, adoption into the family of God’s 
 children, a share in all their gracious privileges here, 
 and the enjoyment of eternal life hereafter — flowing to 
 guilty men through Christ’s death, and sealed and se- 
 cured by his blood to all who believe in his name ; our 
 souls are comforted and refreshed, and “ we are fed 
 as with marrow and fatness ” And, in fine, when we 
 are suitably exercised at the Lord’s Table, here our 
 faith is increased, our hope is animated, our humility 
 is deepened, our heavenly mindedness is promoted, our 
 brotherly love is inflamed, and our benevolerice extends 
 its kindest regards to the whole family of Adam. 
 
 Improved thus in every gracious principle and affec- 
 tion, we are strengthened for work and for warfare, for 
 active duty, and for patient suffering ; and are made to 
 go on our way rejoicing. Thus we find the promise 
 verified, “ They that wait upon the Lord shall renew 
 their strength : they shall mount up with wings as ea- 
 gles ; they shall run and not be weary, and they shall 
 walk and not faint.” (Isaiah xi. 31.) 
 
 2 
 
14 
 
 ADDRESS TO 
 
 Let me ask you, my young friends, are not these 
 blessings worthy of your most diligent pursuit 1 If you 
 love your own soul, you cannot think lightly of them. 
 But if you esteem and fervently desire them, you must 
 seek after them by observing all the ordinances of 
 Christ’s appointment, and particularly the commemo- 
 ration of his death. While you neglect this holy in- 
 stitution, you slight one of the most important means 
 of promoting your own spiritual edification and com- 
 fort. 
 
 Now, if you take all these particulars into the ac- 
 count, you will see by what powerful motives and ob- 
 ligations you are bound to show forth the Lord’s death. 
 You are bound to do this, by the express command of 
 Christ, by the dictates of your own minds, which can- 
 not but pronounce this service reasonable, by the calls 
 of gratitude to your best Friend and Redeemer, by a 
 regard for the honour of his all-important cause in the 
 world, and by a concern for your own spiritual im- 
 provement and future bliss. 
 
 Proportionable to the number and strength of these 
 obligations, will be the greatness of your guilt , should 
 you still persist in the neglect of this duty. Let me 
 beseech you seriously to think of this. Your neglect 
 of this duty will be a direct opposition to Christ’s au- 
 thority, a hostile contempt of his command. By refu- 
 sing to engage in this service, you “set yourselves 
 against the Lord and his anointed;” and practically 
 say, “We will not have this man to reign over us.” 
 Be assured you cannot continue to do so, and prosper. 
 “ Let the potsherds strive with the potsherds of the 
 earth ; but wo unto him that striveth with his Maker.” 
 (Isaiah xlv. 9.) Should you obstinately persist in this 
 heaven-daring rebellion, to you in righteous judgment 
 at last he will say, “ Those mine enemies, who would 
 not that I should reign over them, bring them hither, 
 and slay them before me.” (Luke xix. 27.) 
 
 Your neglect of this duty will be as unreasonable 
 as it is rebellious. Whatever it be that keeps you 
 from observing this ordinance, you cannot deny that it 
 is a reasonable service ; and that it is the least thing 
 
YOUNG PERSONS. 
 
 15 
 
 which the friends of Christ can do, thus to testify their 
 respect fbr his memory. Either, therefore, you mus* 
 admit that you are not friendly to Christ, or that, in 
 this matter, you are chargeable with an unreasonable 
 refusal of this most reasonable request. 
 
 Your neglect of this duty will be highly ungrateful. 
 Perhaps there are few accusations with which you 
 would be more pained, than to be broadly charged 
 with ingratitude to a kind and beneficent friend — a 
 friend to whom you owed your liberty, your life, and 
 your worldly all. But if ingratitude to an earthly 
 friend be a base and degrading crime, surely it is no 
 less so when manifested to your heavenly Benefactor. 
 Of this, however, you are guilty in a high degree, 
 while you refuse to render this tribute of respect to the 
 Redeemer. To him you are indebted for all the natu- 
 ral gifts and religious privileges you possess, and all 
 the celestial happiness which you can hope to enjoy. 
 And yet when he asks you to testify your remembrance 
 of him, not by long pilgrimages, painful castigations, 
 and costly sacrifices, but by an easy service, will you 
 reject his request I If so, you are indeed chargeable 
 with ingratitude to your best Friend and Ransomer — 
 ingratitude of the deepest dye. 
 
 Your neglect of this duty will be dishonouring to 
 the Redeemer. In effect, it tells him to his face, that 
 you do not reckon his people worthy of your fellowship 
 or his cause worthy of your countenance and support, 
 or his death worthy of your remembrance. It says, as 
 plainly as deeds can speak, that you do not account 
 the blessings which flow through his incarnation, obe- 
 dience, sufferings, and death, entitled to public notice 
 and respect ; and that whatever others may do, as for 
 you, you will not confess him before men as your Lord 
 and Saviour. How insulting must this be to Jesus ! 
 Thus saith the Lord, “ Them that honour me I will ho- 
 nour ; but they that despise me, shall be lightly esteem- 
 ed.” (1 Sam. ii. 30.) 
 
 In fine, your neglect of this duty will be a slighting 
 of vc jr own highest improvement and comfort. If you 
 feel i concern, and manifest a respect, for any thing, 
 
16 
 
 ADDRESS TO 
 
 surely it ought to be for you r own soul. The spiritua 
 cultivation and eternal happiness of this immortal part 
 of your nature are of incalculably higher importance 
 than all other things beside. These, however, cannot 
 be promoted and secured, if you live in the neglect of 
 any of Christ’s institutions. While, therefore, you re- 
 fuse to go to the Lord’s table, to show forth his death, 
 a service so eminently calculated to advance your spi- 
 ritual nourishment and growth in grace, your soul can- 
 not be in health and prosper. By slighting it you hate 
 your own soul. 
 
 Let me again beseech you, deliberately and seriously 
 to weigh these considerations in your mind. Do not 
 cast them aside hastily as unworthy of further regard. 
 The voice of reason and of God demands your present 
 attention to a matter so intimately connected with 
 your soul’s interest. “ Now, therefore, thus saith the 
 Lord of hosts, Consider your ways.” (Haggai i. 3.) 
 Unless you be fully determined to refuse allegiance to 
 Christ, to reject his most reasonable requirements, to 
 requite his matchless kindness with ingratitude, to 
 pour dishonour on his cause, and to disregard your own 
 advancement in holiness and happiness — no longer 
 live in neglect of this ordinance. 
 
 Perhaps after all that has been said, some young 
 persons who may have read the above considerations, 
 may be still disposed to hesitate. Scruples may arise in 
 their minds, and they may attempt to satisfy themselves 
 with objections and apologies, in not complying, at 
 least for the present, with this divinely authoritative 
 commandment. That nothing of this kind may prove 
 a hinderance to the prompt observance of this duty, I 
 shall very briefly attend to some of the most common 
 and plausible of these objections. 
 
 1. “ May we not be Christians,” say some, “ though 
 we should never observe this ordinance ? Does the Bi- 
 ble make the observance of the Lord’s Supper essen- 
 tial to salvation ? If it does not, may not we be saved 
 though we should never go to the Lord’s table I” 
 
 To this I reply, No person can be a genuine Chris- 
 tian who knowingly and habitually lives in the viola- 
 
YOUNG PERSONS. 
 
 17 
 
 tion of any Divine commandment. Obedience to all 
 the laws of Christ is required by the Bible as essential 
 to salvation; (Gal. ii. 20; James ii. 10,) and conse- 
 quently obedience to this command, as well as any 
 other contained in this holy volume. Persons who 
 from early life are confined to their chamber by afflic- 
 tion, or who are placed in situations which put it out 
 of their power to engage in this service, cannot be 
 charged with the guilt of neglecting that which, in 
 their case, is impracticable. But with respect to all 
 who have arrived at the age of maturity; and who, 
 though favoured with the most ample opportunities 
 yet dare to live, year after year, in the willing neglect 
 of the Lord’s Supper, the case is widely altered. Such 
 persons have much cause to conclude that they are 
 strangers to the love of Christ, and consequently stran- 
 gers to an interest in his great salvation. The lan- 
 guage of the Bible is, “He that loveth not Christ, keep- 
 eth not his sayings ;” — “ If any man love not the Lord 
 Jesus Christ, let him be,” or he shall be, “ anathema 
 maranatha;” that is, accursed from Christ at his 
 coming. (John xiv. 24; 1 Cor. xvi. 22.) 
 
 2. Others are ready to say, “We are too young to 
 assume a Christian profession. It will be time enough 
 after we are settled in business, and have the charge 
 of a family.” 
 
 It is not possible to fix at what age persons in gene- 
 ral ought to assume a Christian profession, and go to 
 the table of the Lord. The truth is, fitness for com- 
 municating depends not altogether upon years. Some, 
 doubtless, are much sooner qualified for it than others ; 
 some when they are very young indeed, and others are 
 not, even in extreme old age. In general, however, we 
 are warranted to affirm, that youth is the choicest sea- 
 son in which you can devote yourselves to Christ in 
 tuis service. It is the season to which a special pro- 
 mise is annexed : — “ I love them that love me, and 
 those that seek me early shall find me.” It is the sea- 
 son when the heart is usually most tender, and suscep- 
 tible of the deepest and most lasting impressions. It 
 is the season whf n commonly the character and habits 
 
18 
 
 ADDRESS TO 
 
 are formed, which remain through future life. By de- 
 voting yourselves early to the Redeemer at his table, 
 and associating with his professing and approved fol- 
 lowers, on the one hand, you will be preserved from 
 many of the follies and crimes to which youth is inci- 
 dent, and which embitter old age with sorrow and an- 
 guish ; and, on the other, you will have it in your pow- 
 er to perform more service for Christ, and to share 
 more largely of the joys of religion here, as well as to 
 be warranted to expect a higher degree of glory here- 
 after. Whereas, by delaying this service from year to 
 year, your cares and troubles will increase — your ex- 
 cuses for putting it off will multiply — and you will be 
 in danger of becoming progressively more indifferent 
 about it, till you treat it with total neglect. Besides, 
 it is extremely perilous to put off a present attention to 
 this duty, in the hope of a more convenient season in 
 future. Your time is short and awfully uncertain. 
 “ What is your life ? It is even a vapour that appear- 
 eth for a little time, and then vanisheth away.” So 
 frail and precarious is it, that you cannot assure your- 
 selves of another day or hour. Trust not therefore, to 
 futurity, lest death should call you away much sooner 
 than you fondly calculate, and put the performance of 
 this service for ever out of your power. 
 
 3. Others plead as their apology, “ that they fear 
 they are not properly qualified for commemorating 
 Christ’s death ; and that instead of deriving benefit 
 from it, they would only eat and drink judgment to 
 themselves.” 
 
 This is by far the most common excuse which is ur- 
 ged by those who neglect this duty. By some it is 
 pleaded in honest sincerity, under an affecting view of 
 their own unworthiness. Are you of this number ? 
 Does your sin fill you with self-abhorrence and godly 
 sorrow? Are you earnestly desirous to be washed from 
 its pollution, and to be freed from its dominion, as well 
 as to have its guilt pardoned ? Like Paul, do you tru- 
 ’y account yourselves, “ less than the least of all 
 saints,” and the chief of sinners ? Do you see a faith- 
 ful delineation of your character and state in the pic- 
 
YOUNG PERSONS. 
 
 19 
 
 lure drawn by the pencil of inspiration, and truly view 
 yourselves “ wretched, and miserable, and poor, and 
 blind, and naked 1” If such be your case indeed, you 
 have ample encouragement to come to Christ that you 
 may obtain from him all those blessings which are suit- 
 ed to your guilty, polluted, and needy condition. His 
 language vou is — “Come unto me, all ye that labour, 
 
 and are heavy laden, and I will give you rest. Him 
 that cometli to me, I will in no wise cast out.” — “ The 
 bruised reed he will not break, and the smoking flax 
 he will not quench.” (Matt. xi. 28; John vi. 37; Isa. 
 xlii. 3.) And you have encouragement to come to 
 his table to commemorate his death, unworthy 
 though you be in yourselves, as there is reason to hope 
 that he has begun in you that good work which lie 
 will not forsake, till your salvation be perfected. It is 
 characteristic of the grace of God that it leads men to 
 a holy jealousy of themselves, discovers to them the 
 criminality and defilement of their hearts, and fills 
 them with self-loathing and self-condemnation. If this 
 be your experience, and if you sincerely desire to be- 
 long to Christ, to be made like him, and to enjoy fel- 
 lowship with him, you have cause to hope that in this 
 ordinance he will meet with you and bless you. “ Thus 
 saith the high and lofty One that inhabiteth eternity, 
 whose name is Holy, I dwell in the high and holy 
 place, with him also that is of a contrite and humble 
 spirit, to revive the spirit of the humble, and to revive 
 the heart of the contrite ones.” (Isa. lvii. 15.) 
 
 By others, this apology is made from very different 
 principles, with a view to excuse themselves for con- 
 tinuing in sin. They are conscious that they are still 
 in league with it, and unwilling to have it broken. 
 They know that they are the slaves of divers lusts and 
 forbidden pleasures ; but still they love their slavery, 
 hug their chains, and wish not to be brought into the 
 liberty of the sons of God. That such persons are in- 
 deed unprepared to come to the Lord’s table is a seri- 
 ous truth. They are enemies to Christ, and to their 
 own souls. The end of that course which they are 
 pursu ng, is death — everlasting death ! If this be your 
 
9 
 
 20 ADDRESS TO 
 
 case, and if you intend ever to break off this course by 
 repentance, be entreated to do so immediately. If you 
 intend ever to seek after preparation for showing forth 
 the death of Christ, be entreated to do so presently. 
 You surely cannot suppose that this can ever be oo- 
 tained by you without your own endeavours, in the 
 use of the appointed means. W uile you neglect these 
 means, your want of preparation is your crime , but not 
 your excuse. Without reserve, therefore, give up for 
 ever every sinful practice. Study to acquire a compe- 
 tent knowledge, not only of this ordinance, but of all 
 the doctrines and duties of Christianity. Be regular 
 in your attendance on the worship of God in public. 
 Seek the society of them who fear the Lord. Fre- 
 quently read the word of God, and seriously meditate 
 on its all-important truths ; and with importunate pray- 
 er, often cry to the Lord effectually to convince you of 
 your need of Christ, to enable you by faith to lay hold 
 on him for salvation, and to give you that preparation 
 of heart which he alone can bestow. 
 
 All this, you must admit, is in your power; and 
 while you continue to neglect this, you prove that you 
 have no sincere desire to be prepared. Either, there- 
 fore, candidly confess this; or prove the sincerity of 
 your desire by your immediate and active attention to 
 these divinely-appointed means. “Awake thou that 
 sleepest, and arise from the dead, and Christ shall give 
 thee light.” “ Seek ye the Lord while he may be 
 found ; call ye upon him whhe he is near. Let the 
 wicked forsake his way, and the unrighteous man his 
 thoughts, and let him return unto the Lord, and he will 
 have mercy upon him ; and to our God, for he will 
 abundantly pardon.” “ Ask, and it shall be given you ; 
 seek, and ye shall find ; knock, and it shall be opened 
 unto you : for every one that asketh, receiveth ; and 
 he that seeketh, findeth ; and to him that knocketh, it 
 shall be opened.” (Ephes. v. 14 ; Isa. lv. 6, 7 ; Matt, 
 vii. 7, 8.) Listen, therefore, to the heavenly monition. 
 Without another hour’s delay, presently and dihgent y 
 seek after preparation for this holy service ; a id em- 
 brace the first opportunity to obey the Redeem )r’s dy- 
 •tig commandment. 
 
YOUNG PERSONS. 
 
 21 
 
 4. Another objection which is urged by some, is, 
 :< that they fear they shall not be able to conduct 
 themselves afterwards suitably to such a holy profession, 
 and that they shall prove to it only a reproach.” They 
 conclude that it is better, therefore, never to assume 
 the Christian name, than to disgrace it, or, after a short 
 time, altogether to give it up. 
 
 To this I answer, Certainly it is less criminal 
 never to rank yourselves among the followers of Christ, 
 than to do so and yet to hold fast your iniquities, and 
 afterwards to desert his cause. “ No man, having put 
 his hand to the plough, and looking back, is fit for the 
 kingdom of God.” But let me ask you, Is that person 
 in a safe state who pertinaciously disobeys the com- 
 mand of Christ, and refuses on any ground whatever, 
 to confess him before men ? That all such are guilty 
 before God, and exposed to his everlasting displeasure, 
 has already been proved. This objection, therefore, 
 ought never to be urged by any as an apology for not 
 commemorating Christ’s death, except those who are 
 determined to perish in their sins, and who may wish 
 not to increase their ow T n punishment, by adding this 
 guilt tc^their other crimes. But, with respect to all 
 who desire to flee from the wrath to come, it is no 
 apology at all. If you wish to be saved by Christ, you 
 are called not only to believe in his name, but to sub- 
 mit to his authority; not only to trust in his sacrifice, 
 but to avow yourselves his willing servants. Go, then, 
 and “ take on you his yoke, which is easy, and his bur- 
 den, which is light.” Enlist yourselves under his ban- 
 ner, go to his table with his people, and rely, not on 
 die strength of your own resolutions, but on his pro- 
 mised assistance, to be kept from disgraceful falls, and 
 from final backsliding. No one who trusts in him 
 shall be put to shame. “ He giveth power to the faint: 
 and to them who have no might he increaseth strength.” 
 His encouraging promise to each of his followers is — 
 “Fear thou not, for l am with thee; be not dismayed, 
 for I am thy God ; I will strengthen thee ; yea, I will 
 help thee ; yea I will uphold thee with the right hand 
 of my righteousness.” Hsaiah xii. 10.) 
 
22 
 
 ADDRESS TO 
 
 5. The last objection which I shall notice, is “a 
 gloomy dread of the difficulties and trials of the Chris- 
 tian life, as if they were utterly incompatible with pre- 
 sent happiness.” 
 
 It is true that the Christian life has its difficulties, 
 as well as its advantages ; and that you cannot obtain 
 the latter without sharing in the former. The explicit 
 language of Christ is — “ If any man will come after 
 me, let him deny himself, and take up his cross daily 
 and follow me.” (Luke ix. 23.) Yes; on the one 
 hand you must, unreservedly and for ever, give up 
 with every forbidden gratification, though once dear to 
 you as a right hand or a right eye ; and you must re- 
 nounce your self-will, your self- wisdom, and your self- 
 righteousness. And, on the other hand, you must lay 
 your account with persecution from the men of the 
 world; and must meet with many painful chastise- 
 ments from the hand of your heavenly Father. Like 
 all who have gone before you, you “ must, through 
 much tribulation, enter into the kingdom of God.” 
 (Acts xiv. 22.) But it is equally true, that the enjoy- 
 ments of the Christian life are far more than a coun- 
 terbalance for all its toils and sorrows. “ Godliness is 
 profitable unto ail things, having promise of the life 
 that now is, and of that which is to come.” (1 Tim. iv. 
 3.) As God’s people, you shall be preserved from 
 many of the miseries attendant on vice, and have a 
 right to all the innocent pleasures of the world. Your 
 afflictions, as well as your comforts, shall work together 
 for your good. Strength shall be given to fit you for 
 every duty, and support under every trial. Peace and 
 joy in believing, shall sweeten your lot, and raise you 
 superior to both the smiles and frowns of time ; and at 
 last you shall obtain “ glory, honour, immortality, eter- 
 nal life.” The Lord God will be your sun and shield ; 
 the Lord will give you grace now, and in due time glo- 
 ry ; and no good thing will be withheld from you while 
 you walk uprightly. Instead, therefore, of being dis- 
 couraged by the difficulties and trials of the Christian 
 life, you have cause to say that they are not worthy to 
 
YOUNG PERSONS. 
 
 23 
 
 bo named, in comparison with the present happiness 
 and the future glory of all genuine saints. 
 
 I trust, my young friends, you are now convinced it 
 is your duty and interest to engage, without delay, in 
 showing forth the Lord’s death ; that you dread the 
 guilt of treating this service any longer with neglect, 
 and that all your scruples and objections, which have 
 any shadow of reason, are now removed. I hope that 
 it is, therefore, your present resolution to embrace the 
 first opportunity to call upon the elders and the minis- 
 ter of that church, which, after careful examination by 
 the word of God, you are satisfied is scriptural in its 
 doctrine, discipline, and communion ; and to offer your- 
 selves as candidates for the table of the Lord. That 
 you may not go forward in an unprepared and unac- 
 ceptable manner, let me entreat you diligently to pe- 
 ruse the following series of catechetical instructions. 
 By making yourselves familiar with them, you will 
 possess a competent share of knowledge respecting 
 the nature and uses of the Lord’s Supper, the qualifica- 
 tions necessary to the right partaking of it, the exer- 
 cise of soul with which it ought to be observed, and the 
 holy deportment by which it should be followed. And 
 be assured that the knowledge of these things is indis- 
 pensably necessary. Knowledge, it is true, is not all 
 that is required. You must also be partakers of a new 
 and divine nature, be renewed in the spirit of your 
 minds, and have the spirit of Christ dwelling in you. 
 But these gracious attainments you cannot possess if 
 you are grossly ignorant. Do not reckon an hour em- 
 ployed every day for a few weeks, or even months, too 
 much, in endeavouring to acquire clear and distinct 
 views, both of this ordinance and of all the leading doc- 
 trines and duties of our holy religion. And daily let 
 your fervent prayer to God be, that he would teach you 
 by his Holy Spirit, as well as by his word, and make 
 you wise unto salvation. Earnestly implore, that “ he 
 who commanded the light to shine out of darkness, 
 would shine into your heart, to give you the light of 
 the knowledge of the glory of God, in the face of Jesus 
 Christ. Let the Psalmist’s prayer often be yours — “ O 
 
24 
 
 ADDRESS TO YOUNG PERSONS. 
 
 send out thy light and thy truth,” the illuminating in- 
 fluences of thy Holy Spirit, and the direction and com- 
 fort of thy word and promise ; — “ let them lead me ; 
 let them bring me into thy holy hill, and to thy taber- 
 nacles. Then will I go unto the altar of God, unto 
 God my exceeding joy.’ 
 
QUESTIONS. 
 
 SECTION I. 
 
 OF THE INSTITUTION AND NAMES OF THE LORD’S SUPPER. 
 
 1. Question. What is the Lord's Supper ?' 
 
 Answer. It is a holy ordinance, in which 
 
 the friends of Christ eat bread and drink 
 wine, in remembrance of his death. 
 
 2. Q. By whom was this ordinance insti- 
 tuted? 
 
 A. By Jesus himself, who alone has a right 
 to appoint ordinances in his church. 
 
 3. Q. In what parts of the word of Goa 
 are we informed of the appointment of this 
 ordinance ? 
 
 A. In Matt. xxvi. 26 — 28. Mark xiv. 22 
 — 24. Luke xxii. 19, 20; and in 1 Cor. x A 
 23—30. 
 
 4. Q. When did Christ institute it ? 
 
 A. The same night in which Judas oe- 
 trayed him, and the last before he was cruci- 
 fied. 
 
 5. Q. Is not the time of its institution 
 calculated to give it much additional inter- 
 est? 
 
 A. Yes ; because it is not only the com- 
 mand of our Redeemer, but his dying com- 
 mand. 
 
 3 
 
 25 
 
36 INSTITUTION AND NAMES 
 
 H. Q. Does not his institution of it at 
 dhis time show his deep concern for his peo 
 pie’s coynfort ? 
 
 A. Yes : though he had then the near pros- 
 pect of his awful sufferings; yet such was 
 his concern for their comfort, in every future 
 age, that he left them this memorial of his 
 love till he come again. 
 
 7. Q. By what names is it commonly 
 called ? 
 
 A. It is called, the Sacrament, the Eucha- 
 rist, the Lord’s Supper, the Communion, the 
 Feast, &c. 
 
 8. Q. Why is it called the Sacrament?* 
 
 A. Because it is a visible sign of spiritual 
 
 blessings, and a public test of our discipleship ; 
 for, in it we receive the symbols of God’s 
 covenant, and avow ourselves followers of 
 Christ. 
 
 9. Q. Why is it called the Eucharist ?t 
 
 A. Not only because Christ gave thanks 
 
 * The word Sacrament is not in the Bible ; but it was used 
 soon after the apostles. It is derived from the Latin term Sa- 
 cramentum , that oath by which the Roman soldiers were bound 
 to be faithful to their General. Though there is nothing direct- 
 ly of the nature of an oath in this ordinance, yet it may thus be 
 named, because it implies obligations equally sacred and bind- 
 ing, being a public sign of our engagement to be faithful to 
 Christ the Captain of our salvation. As the word Sacramen- 
 tum was considered of the same import with Mysterium , or 
 Mystery, others think Baptism and the Lord's Supper were 
 early called Sacraments, to intimate, that though simple in 
 their outward form, they are significant of the Mysteries , or 
 deep truths of Christianity. 
 
 t The term Eucharist is a Scriptural name in the original 
 Greek, Luke xxii. 19; 1 Cor. xi. 24; and, in our Bible, it sig- 
 nifies, the Giving-thanks, Given-thanks, or Thanks-giving. This 
 Greek name is applied in very Christian country. 
 
OF THE LORD ? S SUPPER. 27 
 
 when he instituted it ; but we are bound to 
 observe it with solemn and grateful thanks- 
 giving to God for giving his Son to be our 
 Ransomer, and to Christ for submitting to die 
 for our salvation. 
 
 10. Q. Is the Lord’s Supper plainly men- 
 tioned in the Sacred Scriptures ? 
 
 A. Yes: 1 Cor. xi. 20. 
 
 11. Q. Why is it called the Supper? 
 
 A. Because Christ instituted it immediate- 
 ly after he had eaten the Passover, or the 
 Paschal Supper, with his disciples ; to be a 
 means of promoting our spiritual nourish- 
 ment and growth in grace.* 
 
 12. Q. Why is it called the Lord’s Supper? 
 
 A. Because it was appointed by the Lord 
 
 Jesus Christ, the only Head and Lawgiver 
 of the Church ; and is sacred to his honour, 
 glory, and dominion. 
 
 13. Q. Doe s an apostle call it the Com - 
 munion ? 
 
 A. Yes : “ 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?” 1 Cor. 
 x. 16. 
 
 14. Q. Why is it called the Communion ? 
 
 A. Because in it we hold joint fellowship, 
 
 in sharing our holy and valuable privileges, 
 procured by his atoning blood. 
 
 * God appointed the Passover, when the destroying angel 
 paused over the houses of the Israelites, which were sprink- 
 led with the blood of a lamb ; but the first-born of the Egyp- 
 tians were all slain, Exod. xii. The Lord’s Supper has 
 come in the room of the Passover, Matt. xxvi. 17—28 ; 1 Tor. 
 v. 7, 8. 
 
2b INSTITUTION AND NAMES, &C. 
 
 15. Q. Is it called also in Scripture , the 
 Feast ? 
 
 A. Yes: 1 Cor. v. 8. “Let us keep the 
 Feast, not with old leaven, neither with the 
 leaven of malice and wickedness; but with 
 the unleavened bread of sincerity and truth.” 
 
 16. Q. How does it appear that this ap- 
 plies to the Lord's Supper ? 
 
 A. Because in the preceding verse, the 
 apostle says, “ For even Christ our passover 
 is sacrificed for us and then he immediate- 
 ly adds, “ Therefore let us keep the feast,” 
 plainly meaning the New Testament feast 
 commemorative of Christ’s death and sacri- 
 fice. 
 
 17. Q. Why is it called the Feast ? 
 
 A. Because, like the Jewish Passover, it is 
 a sacred festival in remembrance of a great 
 salvation ; and because the friends of Christ 
 are here honoured to sit at his table, and to 
 feed on the blessings of his grace. 
 
 18. Q Are there any other appellations 
 given to this ordinance in the New Testa- 
 ment ? 
 
 A. Yes: it is denominated the breaking of 
 bread , Acts ii. 43, and chap. xx. 7 ; — and the 
 cup of the Lord , and the Lord's Table , L 
 Cor. x. 21. 
 
Christ’s character, &c. 29 
 
 SECTION II. 
 
 Christ’s character, and the design of his death. 
 
 1 . Q. Before you enter further on the 
 Lord’s Supper , let me ask you , Who is 
 Christ himself ? 
 
 A. He is the Son of God, born of Mary, 
 a virgin, and Joseph was his supposed, or 
 adopted father. 
 
 2. Q. How is he called ? 
 
 A. Our Lord , that is, our Ruler — Jesus , 
 our Saviour — Christ , or the Messiah , the 
 Anointed. 
 
 3. Q. How do we know that he is the true 
 Messiah ? 
 
 A. Because many prophecies respecting 
 the Messiah were fulfilled in him; as of the 
 tribe and family from whom he should de- 
 scend; the time when and the place where he 
 was to come ; his humility, sufferings, and 
 death ; the daily sacrifice abolished, and the 
 temple destroyed. Micah v. 2, compared with 
 Matt. ii. 6 ; Isaiah liii. 2, 3; Dan. ix. 25 — 27. 
 
 4. Q. Have we any other proofs that he 
 is indeed the promised Messiah ? 
 
 A. Yes : we know him by his character, 
 the important truths which he taught, the 
 numerous miracles which he performed, and 
 the many prophecies he uttered. 
 
 5. Q. What is said of his character ? 
 
 A. He was immaculate, compassionate, 
 and benevolent ; “ holy, harmless, undefiled, 
 and separate from sinners/’ 
 
 3 * 
 
30 Christ’s character, and 
 
 6. Q. What important truths did tit 
 teach ? 
 
 A. He declared his own commission to ex- 
 plain the law of a God of perfect equity, love 
 to God, and love to men, pardon of sins, the 
 resurrection of the dead, eternal life to them 
 who believe on him, and eternal punishment 
 to all impenitent sinners. 
 
 7. Q. What miracles did he perform ? 
 
 A. He stilled the tempest, walked on the 
 
 sea, gave sight to the blind, made the dumb 
 to speak, healed many diseases, raised the 
 dead, &c. ; and he performed his miracles, 
 not in a corner, but publicly, and in sight of 
 his enemies. 
 
 8 . Q. What prophecies did he declare ? 
 
 A. That he should be betrayed, mocked, 
 
 scourged, and crucified, that in three days 
 after he should rise from the grave, that 
 miraculous gifts should be conferred on his 
 apostles, that Jerusalem should be totally 
 destroyed, and the gospel universally preach- 
 ed. 
 
 9. Q. Does Christ speak of his own Deity } 
 
 A. Yes : he declares that he is equal with 
 
 God : “ T and my Father are one John x. 
 30—38. 
 
 10. Q. But does he admit that , in some 
 respects , he is inferior to God his Father ? 
 
 A. He does so, in reference to his com- 
 mission to work and stcffer for our redemp- 
 tion. 
 
 11. Q. Did he possess human nature 
 similar to the former prophets ? 
 
THE DESIGN OF HIS DEATH. 
 
 31 
 
 A. Yes: from his youth “‘he grew and 
 waxed strong in spirit, filled with wisdom ; 
 and the grace of God was upon him he 
 hungered and thirsted, he wept and joyed, 
 he suffered and he bled and died. 
 
 12. Q. How was he different , therefore , 
 from all the prophets ? 
 
 A. Because his human nature, from the 
 first moment of his life, was inseparably uni- 
 ted with his divine ; and therefore, he is call- 
 ed Immanuel, God with us; Isa. vii. 14; 
 Matt. i. 23 
 
 13. Q. Are his divine perfections plainly 
 declared in the Holy Scriptures ? 
 
 A. Yes : they are clearly and frequently 
 taught in his names, attributes, works and 
 worship. 
 
 14. Q. Notwithstanding his true Deity , 
 was not his human nature put to death ? 
 
 A. Yes : “ it is Christ that died.” 
 
 15. Q. What kind of death did Christ 
 die ? 
 
 A. The shameful, painful, and accursed 
 death of crucifixion. 
 
 16. Q. By whom was he put to death ? 
 
 A. By the unbelieving Jews, and the Ro- 
 man .defiers. 1 
 
 17. Q. Why did they take away his life ? 
 
 A. The carnally-minded Jews, who ex- 
 pected that Messiah should be a great world- 
 ly prince, scorned him on account of his 
 poverty ; and the Pharisees and rulers hated 
 him because he so plainly exposed their 
 
32 Christ’s character, and 
 
 errors; therefore they accused him to tht, 
 Roman Governor, who at that time alone 
 had the power among them, of sentencing 
 criminals to death. 
 
 18. Q. What were the crimes which they 
 laid to his charge ? 
 
 A. They accused him of blasphemy , be- 
 cause he called himself the Son of God ; and 
 of treason , because he admitted that he was 
 a king. 
 
 19. Q. Was not his innocence fully es- 
 tablished ? 
 
 A. Yes : he was indeed the Son of God, 
 and the spiritual king of Zion ; and his very 
 enemies, Judas who betrayed him, Pilate 
 who condemned him, and the centurion who 
 crucified him, all attested his innocence. 
 
 20. Q. Though the design of men in put- 
 ting Christ to death ivas extremely wicked, 
 yet teas not God’s purpose gracious and 
 lov i ng ? 
 
 A. Yes : “ Herein is love, not that we lov- 
 ed God, but. that he loved us, and sent his 
 Son to be the propitiation for our sins.” 1 
 John iv. 10. 
 
 21. Q. Did Christ suffer from any other 
 source than from the hands of wicked men ? 
 
 A. He suffered also from the malice of 
 devils, and chiefly from the hiding of his 
 Father’s face, which forced him to exclaim. 
 — ■“ My God ! my God ! why hast thou for- 
 saken me?” Luke xxii. 53. — Matt, xxvii. 
 46. 
 
THE DESIGN OF HIS DEATH. 
 
 33 
 
 22. Q. Did he suffer only in his body ? 
 
 A. He suffered chiefly in his soul, as ap- 
 pears from his own declaration, “ My soul 
 is exceeding sorrowful even unto death.” 
 Matt. xxvi. 38. 
 
 23. Q. Did Christ submit to all this wil- 
 lingly ? 
 
 A. Yes : his own words are, “ No man 
 taketh my life from me ; I lay it down of my- 
 self.” “ I lay down my life for the sheep.” 
 John x. 15 — 18. 
 
 24. Q. Was his design in this simply to 
 set his followers an example of steadfast 
 adherence to the truth which he taught ? 
 
 A. In Christ’s sufferings and death we 
 doubtless have a glorious example of attach- 
 ment to truth, and of patience, meekness, for- 
 titude, and forgiveness of injuries; but this 
 was far from being their only , or even their 
 chief design. 
 
 25. Q. What ivere the great designs for 
 which Christ gave himself up to death ? 
 
 A. To redeem guilty men from everlasting 
 destruction, and to bring them to the enjoy- 
 ment of eternal life. 
 
 26. Q. Are you sure that his death is the 
 meritorious cause on account of which men 
 obtain pardon and eternal life ? 
 
 A. Yes; the testimony of Scripture is — 
 “ In whom we have redemption through his 
 blood, even the forgiveness of sins.” “ The 
 gift of God is eternal life, through Jesus Christ 
 our Lord.” Eph. i. 7 Rom. vi. 23. 
 
34 Christ’s character, and 
 
 27. Q. Was his death really substitution- 
 ary, or in our room and stead ? 
 
 A. Yes : “He was wounded for our trans- 
 gressions, he was bruised for our iniquities,” 
 &c. “ He, the Just, suffered for us, the un- 
 just,” &c. “ This is my body which is bro- 
 ken for you,” &c. Isa. liii. 5. 1 Pet. iii. 18. 
 
 1 Cor. xi. 21. 
 
 28. Q. Was his death a sacrifice and 
 atonement for sin ? 
 
 A. Yes: “ Christ also hath loved us, and 
 given himself for us, an offering and a sacri- 
 fice to God.” “ The Son of man came not 
 to be ministered unto but to minister, and to 
 give his life a ransom for many.” “ He is 
 the propitiation for our sins.” Eph. v. 2. 
 Matt. xx. 28. 1 John. ii. 2. 
 
 29. Q. Could nothing less procure par- 
 don and eternal life for our guilty race ? 
 
 A. No : reason says if they could have 
 been obtained by easier means, God would 
 not have sent his Son to suffer and die for 
 our salvation ; and the Scriptures affirm, that 
 “ Neither is there salvation in any other ; for 
 there is none other name under heaven given 
 among men whereby we must be saved.” 
 Acts iv. 12. 
 
 30. Q. Hoto is it that the death of Christ 
 possessed such matchless worth and efficacy ? 
 
 A. Because he is Immanuel, God in our 
 nature ; and consequently the obedience and 
 sufferings of his human nature derived infi- 
 nite value from his divine 
 
THE DESIGN OP HIS DEATH. 
 
 35 
 
 31. Q. Why was it necessary that our 
 Redeemer should be both God and man in 
 one person ? 
 
 A. Had he not been man, he could not 
 have obeyed and died in our stead ; and had 
 he not been God, his obedience and death 
 could not have been of sufficient value to 
 purchase our redemption. 
 
 32. Q. Are not the resurrection and ex- 
 altation of Christ sufficient proofs that God 
 has approved and accepted his sacrifice ? 
 
 A. Yes : because “ he humbled himself and 
 became obedient unto death, even the death 
 of the cross ; wherefore God also hath highly 
 exalted him, and given him a name which is 
 above every name.” Philip, ii. 8, 9. 
 
 33. Q. How do ice obtain an interest in 
 Chrisfs sacrifice ? 
 
 A. By believing the scripture testimony 
 concerning Christ, and putting our trust in 
 him for salvation. “ God so loved the world, 
 that he gave his only begotten Son, that who- 
 soever believeth in him should not perish, 
 but have everlasting life.” John iii. 16. 
 
 34. Q. Have ice sufficient encouragement 
 to believe his willingness and ability to save 
 us? 
 
 A. Yes : his own testimony is, “ Him that 
 cometh to me, I will in no wise cast out.” 
 And the testimony of the Spirit of God is, 
 “ He is able also to save them to the utter- 
 most that come unto God by him.” John vi. 
 37. Heb. vii. 25. 
 
 LUr* See on the nature and evidences of Faith, Sec. viii. 9 — 15. 
 
36 
 
 NATURE AND USES 
 
 SECTION III. 
 
 ON TIIE NATURE AND USES OF THE LORD’S SUPPER. 
 
 1. Q. For what ends did Christ institute 
 the Lord's Supper ? 
 
 A. To be a public and standing memorial 
 of his death; and to promote the spiritual 
 improvement and comfort of his people. 
 
 2. Q. How does it appear that it is in- 
 tended to he a memorial of his death ? 
 
 A. From his own words, “ Do this in re- 
 membrance of me.” 
 
 3. Q. How does it appear that it is in- 
 tended to be a public memorial ? 
 
 A. Because, in observing it, the friends of 
 Christ are required, in a social capacity, to 
 show or to publish openly the Lord’s death.* 
 
 4. Q. To whom are ice to show forth , or 
 openly to publish} the Lord's death ? 
 
 A. To God, as the ground of our hope — 
 to holy angels — to our fellow Christians — 
 to the men of the world — and to tempting 
 devils. 
 
 5. Q. How does it appear that it is in- 
 tended to be a standing or permanent ordi- 
 nance ? 
 
 * The Lord’s Supper cannot be administered to a single in- 
 dividual, as Baptism may ; but must have several persons, unp 
 ted in holy fellowship, without offences, scandals, or schisms ; 
 and instead of performing it secretly they must show it publidy , 
 publish it openly , in the sight of others. 
 
37 
 
 OF THE Li)KD*S SUP1ER. 
 
 A. Because it is expressly said, “ As often 
 as ye eat this bread and drink this cup, ye do 
 show the Lord’s death, till he come ;” that is, 
 till he come to judge the world. 
 
 6. Q. Is the death of Christ worthy of be- 
 ing thus publicly and permanently remem- 
 bered by his followers ? 
 
 A. It certainly is ; for it is the most impor- 
 tant event which ever happened in our world 
 — an event fraught with the most inestimable 
 blessings to our race — an event which will 
 be celebrated by all the redeemed with ever- 
 lasting joy. 
 
 7. Q. Is not the Lord's Supper a confes- 
 ing, or professing, as well as a commemora- 
 ting ordinance ? 
 
 A. Yes: our observance of this ordinance 
 m effect is a confession of our belief in Christ’s 
 doctrines — of our love to his person and cause 
 —of our reliance on his death — and of our 
 devotedness to his service. — Matt. x. 32. 
 
 8. Q. Is it not also a communicating or 
 dinmice ? 
 
 A. Yes : in it we “ truly have fellowship 
 with the Father and with his Son,” and also 
 with our Christian brethren; “for we, being 
 many, are one bread and one body : for we 
 are all partakers of that one bread.” 1 John 
 i. 3. 1. Cor. x. 16, 17. 
 
 9. Q. May it not be viewed too as a cove 
 nanting ordinance ? 
 
 A. Yes: because in it, over the memorials 
 of the sacrifice of Christ, and the blood of the 
 New Covenant, God acknowledges us as his 
 
 4 
 
38 
 
 NATURE AND USES 
 
 covenant people, and we claim him as our 
 covenant God. Jer. xxxi. 33; 1. 5. 
 
 10. Q. May it not be called also a sealing 
 ordinance ? 
 
 A. Yes : as circumcision is called a seal of 
 the righteousness of faith (Rom. iv. 11 ;) so 
 both Baptism and the Lord’s Supper may be 
 thus styled, because like seals set on a char- 
 ter, they are visible confirmations of the New 
 Covenant. 
 
 11. Q. Is not this ordinance intended al- 
 so to promote our spiritual improvement 
 and growth in grace ? 
 
 A. Yes : when observed in a becoming 
 manner it strengthens our faith, excites our 
 repentance, inflames our love, animates our 
 hope and joy, and promotes our spiritual 
 comfort. 
 
 12. Q. How does it strengthen our faith? 
 
 A. By setting before us, in a lively and af- 
 fecting manner, Christ crucified, the great ob- 
 ject of faith ; and by encouraging us more 
 fully to repose our trust in Him who loved 
 us and gave himself for us. 
 
 1 3. Q. How does it excite our repentance ? 
 
 A. By exhibiting to us the incalculable 
 
 evil of sin, which required such a costly sa- 
 crifice to expiate its guilt ; and thus inducing 
 us to hate it more, as the crucifier of our 
 Lord, and to abhor ourselves on account of it. 
 
 14. Q. How does it inflame our love to 
 Christ ? 
 
 A. By presenting to our view the memo- 
 rials of his matchless love in giving himself a 
 
OF THE LORD’S SUPPER. 
 
 39 
 
 ransom for our redemption ; and thus draw- 
 ing forth our warmest gratitude to our most 
 generous Friend and Benefactor. 
 
 15. Q. How does it inflame our love to 
 the people of God ? 
 
 A. Here we meet with them as avowed 
 friends of Christ — a people separated from 
 the world lying in wickedness — and feel our 
 hearts more knit to them as our u brethren in 
 the Lord.” 
 
 16. Q. How does it inflame our love to 
 mankind at large ? 
 
 A. By showing us the mighty importance 
 which God has attached to man’s redemp- 
 tion ; and by expanding our benevolent de- 
 sires, that all should taste and see that God 
 is good. 
 
 17. Q. How does it animate our hope 
 and joy ? 
 
 A. By reminding us that Christ will come 
 again, to carry all his people home to hea- 
 ven, that where he is, they may also be ; and 
 that the communion there shall be pure and 
 joyful, uninterrupted and eternal. 
 
 18. Q. How does it promote our spiritual 
 comfort ? 
 
 A. By directing us to the blood of Christ, 
 as the grand antidote for all our woes, and 
 the source of all spiritual and heavenly bless- 
 ings ; and by assuring us that he who so 
 loved us, as to give his life a ransom for us, 
 will withhold from us nothing which he knows 
 will be beneficial to our souls, and will make 
 all things work together for our good. 
 
40 ELEMENTS USED IN THIS ORDINANCE 
 
 SECTION IV. 
 
 OF T1IE ELEMENTS USED IN THIS ORDINANCE, AND THEIR 
 SPIRITUAL SIGNIFICATION. 
 
 1. Q. What are the elements, or symbols., 
 which arc used in the Lord’s Slipper ? 
 
 A. Common bread and wine. 
 
 2. Q. What is signified by the Bread ? 
 
 xA Christ’s body ; or his human nature. 
 
 3. Q. What is signified by the Wine ? 
 
 A. Christ’s blood ; or his sacrifice for sill. 
 
 4. Q. How do bread and wine represent 
 Christ’s body and blood ? 
 
 A. Not on account of their colour and ap- 
 pearance; but in virtue of his appointment, 
 and because of their nourishing qualities. 
 
 5. Q. How do their nourishing qualities 
 represent Christ’s body and blood ? 
 
 A. As bread and wine nourish our bodies, 
 so the blessings which flow from Christ’s 
 broken body and shed blood, nourish our 
 souls. 
 
 6. Q. Do not the bread and wine repre- 
 sent his whole human nature ? 
 
 A. Yes : as it was in this nature only that 
 he suffered, or indeed could suffer, so it was 
 the whole of this nature, both body and soul, 
 which did suffer, and which is thus repre- 
 sented. 
 
 7. Q. What did, Christ do with the bread 
 and wine , before hr gave them to the disci- 
 ples ? 
 
AND THEIR SPIRITUAL SIGNIFICATION. 41 
 
 A. He first took the bread and gave thanks 
 to his Father, and blessed it ; and again he 
 did in like manner with the wine. Matt, 
 xxvi. 26, 27. 
 
 8. Q. Did Christ's blessing them change 
 them really into his body and blood , as Pa- 
 pists maintain 
 
 A. No : his apostles clearly saw that they 
 were as much bread and wine after he had 
 given thanks, as they were before it ; and 
 they are repeatedly called bread and wine, 
 by the apostle Paul, after Christ had blessed 
 them. 1 Cor. xi. 26, 27. 
 
 9. Q. But does not Christ plainly call 
 the bread his body , and the wine his blood ? 
 
 A. He does so ; but it must obviously be 
 in a figurative sense, just as when he calls 
 himself a door , a icay , and a vine. John x. 
 9 ; xiv. 6 ; xv. l.j* 
 
 * The popish doctrine of Iran substantiation, or the complete 
 changing of the substance of the bread and wine, by the prayer 
 of the priest, into the real body and blood of the Redeemer, is 
 fraught with so many absurdities, that it appears impossible for 
 any man sincerely to believe it Every communicant sees, and 
 feds , and smells , and tastes, that the elements remain simple 
 bread and wine, after thanks have been given, just as they were 
 before, and if we must disbelieve the evidence of our senses in 
 this, as Papists affirm, what other evidences have we that we 
 do at all partake of this ordinance? Besides, common sense 
 tells every man that as Christ has only one body, it cannot be 
 in more places than one, at the same time; whereas this doc 
 trine would make us believe that Christ’s one body may be in 
 innumerable places at the same instant: or that he has as many 
 thousands of bodies, as popish priests choose to multiply by 
 their prayers!! This papal doctrine was not established by 
 them till 1215 years after Christ. 
 
 t Tn the words “ this is my body,” the verb is obviously means, 
 signifies, or represents, my body. In this sense it is often used. 
 Gen. xl. 26, The seven kine are seven years, i. e. represent 
 
 4 * 
 
42 ELEMENTS USED IN THIS ORDINANCE 
 
 10. Q. What did Christ do with the 
 bread and wine after he had given thanks ? 
 
 A. He brake the bread, arid gave it to the 
 disciples, saying, “ Take, eat;”* and he hand- 
 ed the cap to them, saying, “ Drink ye all ol 
 it”t 
 
 11. Q. What is meant by the breaking of 
 the bread , and the pouring of the wine into 
 the cup ? 
 
 A. The breaking of Christ’s body, and the 
 shedding of his blood ; or all the sufferings 
 which he endured for our salvation. 
 
 12. Q. What may be intended by his 
 breaking the bread with his own hand ? 
 
 A. The voluntary nature of his sufferings. 
 
 13. Q. What may be intended by his giv- 
 ing with his own hand the bread and wine 
 to the disciples ? 
 
 A. His freely giving himself, and all new 
 covenant blessings, to every believing com- 
 municant. 
 
 14. Q. What may be learned from ChrisVs 
 
 seven years. 1 Cor. x. 4. That rock was Christ, i. e. signified 
 Christ. See Dan. vii. 24. Matt. xiii. 38, 39. Gal. iv. 25. Rev. i. 
 20 ; v. 6, 8 ; xi. 4, &c. &c. 
 
 * Popish priests, contrary to the example of Christ and his 
 apostles, neither break the bread, nor allow communicants 
 either to break or to eat it. They put into their mouth an un- 
 broken wafer of bread, and charge them not to touch it with 
 their teeth ; but as soon as it becomes moist, to swallow it 
 whole ! 
 
 t Christ commands all his disciples to drink of the cup — the 
 s* mbol of their sacred bond of friendship. How guilty are Po- 
 pish priests in refusing the common people to taste or touch the 
 Lord’s cup ! ! 
 
AND THEIR SPIRITUAL SIGNIFICATION. 43 
 
 invitation to his disciples to take, and to par- 
 take of the elements ? 
 
 A. Their gracious welcome to this ordi- 
 nance — their divine warrant for observing it 
 — and the obligations which lie upon them 
 to receive and apply Christ and his blessings 
 for their spiritual nourishment. 
 
 SECTION V. 
 
 OF COMMUNICANTS PARTAKING OF THE ELEMENTS, AND HOW 
 THIS SHOULD BE DONE. 
 
 L. Q. Are all communicants required to 
 partake both of the bread and wine ? 
 
 A. Yes : both are commanded to all ; — 
 u Take, eat — and Drink ye all of it conse- 
 quently, to refuse either is a mutilation of 
 Christ’s ordinance, and a rejection of his au- 
 thority.* 
 
 * In opposition to Christ’s command, Popish priests affirm 
 that they, like the Apostles at the first communion, alone can 
 drink the cup, and refuse it to the people ; and they pretend to 
 draw this gross error from the original Greek word, 1 Cor. xi. 
 27, “ eat this bread, or drink this cup.” This gives not the 
 slightest argument to forbid any man the cup, any more than 
 the bread ; and the following express verse, 28, plainly teaches 
 every Christian both to eat and to drink. The laity, or the 
 people, were not refused the cup till 1414 years after Christ. 
 
44 
 
 COMMUNICANTS PARTAKING 
 
 2. Q. What may be understood by their 
 taking the elements into their hands ? 
 
 A. Their receiving Christ by the hand of 
 faith, and all the blessings of grace with him. 
 
 3. Q. What may be understood by their 
 eating of the bread , and their drinking of 
 the cup ? 
 
 A. Their particular application of these 
 blessings, which flow through Christ’s death, 
 as the food and nourishment of their souls. 
 
 4. Q. What are some of these blessings ? 
 
 A. The pardon of sin — the justification of 
 
 our persons — the sanctification of our natures 
 — adoption into the family of grace — all 
 needful provision, instruction, protection, 
 chastisement, and comfort — strength to per- 
 severe in the way of holiness— an unstinged 
 death — a blessed resurrection — and a glori- 
 ous immortality. 
 
 5. Q. Can the simple act of eating the 
 bread and drinking the wine , make us par- 
 takers of these blessings ? 
 
 A. No : it cannot any more than our par- 
 taking of a common meal in our own houses. 
 
 6. Q. How is it then that we obtain these 
 blessings in this ordinance ? 
 
 A. Only when Christ blesses to us his own 
 institution ; and when we are suitably exer- 
 cised in remembering him, and in meditating 
 on his death. 
 
 7. Q. What should we chiefly remember 
 concerning Christ at his table ? 
 
 A. We should remember his supreme dig- 
 nity — his amazing condescension — his match- 
 
OF THE ELEMENTS. 
 
 45 
 
 less love — his numerous sufferings, and chief- 
 ly his death. 
 
 8. Q. What should we remember concern- 
 ing his supreme dignity ? 
 
 A. That from eternity he was equal with 
 the Father, possessed of the same perfections, 
 and entitled to the same homage. “ In him 
 dwelleth all the fulness of the Godhead bo- 
 dily.”* 
 
 9. Q. What should we remember concern- 
 ing his amazing condescension ? 
 
 A. That he deigned to assume our nature 
 in its humblest state, into union with his Di- 
 vine, that he might be qualified to act as our 
 Redeemer. “ Ye know the grace of our 
 Lord Jesus Christ, that though he was rich, 
 yet for your sakes he became poor, that ye 
 
 * If Jesus Christ be not possessed of true Divinity, the com 
 memoration of his death, by an act of religious worship, would 
 be grossly idolatrous. As well might we in this way remem- 
 ber the death of Peter, or Paul, or any distinguished martyr 
 for the truth. But Christ’s Deity is fully and clearly taught in 
 the following texts: The names of God are given to Christ: 
 God, John i. 1, 2 ; the true God, 1 John v. 20; the great and 
 mighty God, Isa. ix. 6. Tit ii. 13; the only wise God, Jude 24. 
 God blessed for ever, Rom. ix. 5. King of kings and Lord of 
 lords. Rev. xii. 14. The attributes of God are ascribed to Christ : 
 such as Eternity, Rev. i. 10 — 18. Micah v. 2, compared with 
 Matt. ii. 6. Omnipotence, Rev. i. 8; Omniscience, John xxi. 17 ; 
 Omnipresence, Matt xxviii. 20 ; Immutability, Heb. xiii 8. The 
 Works of God are ascribed to Christ; such as the Creation 
 of all things, John i. 3; Upholding of all things, Heb. i 3; Go- 
 verning all things, Eph. i. 22 : Raising all the dead, John v. 28, 
 29 ; Forgiving of sin, Matt. ix. 2 ; Giving eternal life , John x. 28 ; 
 Judging the world, John v. 22. Religious worship is given to 
 Christ; — in Baptism, Matt, xxviii. 19; in the Benediction, 2 
 Cor. xiii. 14; by Thomas, John xx. 28; by Stephen, Acts vii. 
 59, 60; by Paul, Rom. xvi. 25 — 27; Thes. iii. 11, 12, all are 
 commanded to worship him, John v. 23 ; the Redeemed wor 
 ship him, Rev. v. 8—14. 
 
46 
 
 COMMUNICANTS PARTAKING 
 
 through his poverty might be rich.” 2. Cor 
 viii. 9. 
 
 10. Q. IVhat should we remember con- 
 cerning his matchless love ? 
 
 A. That it is love which has a “ breadth, 
 and length, and depth, and height which pass 
 all knowledge” — love which prompted him 
 to lay down his life for us his enemies Eph. 
 iii. IS, 19. 
 
 11. Q. What should we remember con- 
 cerning his numerous sufferings? 
 
 A. That from the manger to the cross, “ he 
 was a man of sorrows and acquainted with 
 grief’ — that his words were wrested, and his 
 actions misrepresented — that he was arraign- 
 ed as guilty of blasphemy, sedition, and sab- 
 bath-breaking — that he was buffeted, spit 
 upon, crowned with thorns, cruelly scourged, 
 and his hands and feet nailed to the cross ; 
 and, above all, that he endured the furious 
 assaults of devils ; an unspeakable agony in 
 the garden, till he sweated as it were great 
 drops of blood ; and an overwhelming hiding 
 of his Father’s face, during his crucifixion. 
 
 12 Q. On what respecting ChrisVs death 
 ought we to meditate at his table ? 
 
 A. On the truth of it — the necessity of it — 
 the extreme painfulness of it — the sufficiency 
 and efficacy of it, and the glorious fruits 
 which spring from it. 
 
 13. Q. What is it to meditate on the truth 
 of Christ's death ? 
 
 A. It is devoutly to consider, that as death 
 was the penalty of the law which he had in- 
 
OF THE ELEMENTS. 47 
 
 curred ; so he truly suffered in our stead, and 
 really yielded up his soul into the hand of his 
 Father. 
 
 14. Q. What is it to meditate on the ne- 
 cessity of it ? 
 
 A. It is devoutly to revolve in our mind, 
 that unless he had given himself a ransom 
 for us, we must have eternally perished. 
 
 15. Q. What is it to meditate on the ex- 
 treme painfulness of it 1 
 
 A. It is devoutly to reflect that those suf- 
 ferings, not only of his body, but chiefly of 
 his soul, under which he expired, were un- 
 speakably great ; because “ it pleased the 
 Lord to bruise him, and to put him to grief.” 
 Isa. liii. 10. 
 
 16. Q What is it to meditate on the 
 sufficiency and efficacy of it ? 
 
 A. It is devoutly to ponder this cheering 
 truth, that it has merit enough for the salva- 
 tion of all men ; and that whosoever relies 
 on it, by faith, shall find that “ the blood of 
 Jesus Christ, God’s Son, cleanseth from all 
 sin.” 1 John i. 7. 
 
 17. Q. What is it to meditate on the glo- 
 rious fruits which spring from the death of 
 Christ ? 
 
 A. It is to behold in it the eternal cove- 
 nant ratified — Old Testament types and pro- 
 phecies fulfilled — the perfections of God glo- 
 rified — his law, not only satisfied, but mag- 
 nified and made honourable — eternal wrath 
 averted — the blessings of grace conferred — ■ 
 
48 
 
 COMMUNICANTS PARTAKING 
 
 and everlasting happiness secured for all his 
 faithful servants. 
 
 18. Q. In meditating on these things at 
 the Lord's table, should not our outward 
 behaviour be composed , grave , and solemn ? 
 
 A. Without doubt : for any communicant 
 then to gaze about, and be obviously uncon- 
 cerned, is highly unbecoming and irreverent. 
 “ I will be sanctified in them that come nigh 
 me, and before all the people I will be glori- 
 fied.” Lev. x. 3. 
 
 19 Q. Should we not , however , be chiefly 
 concerned about the exercise of our soul ? 
 
 A. Yes: “for the Lord seeth not as man 
 seeth ; for man looketh on the outward ap- 
 pearance, but the Lord looketh on the heart.” 
 1 Sam. xvi. 7. 
 
 20. Q. In what manner ought the gra- 
 cious principles of our soul to be exercised 
 in showing forth Christ's death ? 
 
 A. We ought to observe it with lively 
 faith — with deep humility — with penitential 
 sorrow — with supreme love — and with holy 
 joy and thanksgiving. 
 
 21. Q. Why should we observe it ivith 
 lively faith ? 
 
 A. Because without faith we cannot please 
 God in this service — or have realizing views 
 of the gracious presence of Christ — or exer- 
 cise trust in him for those blessings on which 
 we should feed at his table. 
 
 22. Q. Why should we observe it with 
 deep humility ? 
 
 A. Because we who are unworthy to eat 
 
OF THE ELEMENTS. 
 
 49 
 
 of the crumbs which fall from the table of his 
 providential bounty, are much more unwor- 
 thy to feed on the richest blessings of his 
 grace. 
 
 23. Q. Why should we observe it with 
 penitential sorrow ? 
 
 A. Because, as our sins were the cause of 
 all his sufferings, when we “ look on him 
 whom we have pierced, we should mourn, 
 and be in bitterness, as one mourns for a first- 
 born, and for an only son.” Zech. xii. 10. 
 
 24. Q. Why should we observe it with su- 
 preme love to Christ ? 
 
 A. Because, both on account of what he is 
 in himself, and what he has done and suffer- 
 ed for us, he is infinitely worthy of being es- 
 teemed by us, 66 as the chief among ten thou- 
 sand, and altogether lovely.” 
 
 25. Q. Ought we not to observe it also in 
 the exercise of love to all men, but especially 
 to our Christian brethren ? 
 
 A. Yes: if we “ love him who begat, we 
 must love them also who are begotten of 
 :nm ;” and, breathing the benevolent spirit 
 of Christianity, must wish well to all man- 
 Kind. 
 
 26. Q. Why should we observe this ordi- 
 nance with holy joy and thanksgiving ? 
 
 A. Because, when no other sacrifice for 
 sin could avail for our salvation, he, by the 
 one sacrifice of himself, redeemed us to God. 
 The language of our hearts and lips at his 
 table, therefore, ought to be — “ Unto him 
 that loved us, and washed us from our sins 
 
 5 
 
50 
 
 COMMUNICANTS PARTAKING 
 
 in his own blood, and hath made us kings 
 and priests unto God and his Father; to him 
 be glory and dominion for ever and ever.” 
 Rev. i. 5, 6. 
 
 27. Q. Is it necessary that all these gra- 
 ces should be exercised every time we com- 
 municate ? 
 
 A. It certainly is proper as far as our time 
 and religious frame will admit ; but as this 
 is not always practicable, when any of these 
 graces are suitably exercised at the Lord’s 
 table, we ought to bless God for thus assist- 
 ing us. 
 
 28. Q. Will you rnention an example or 
 two of this kind ? 
 
 A. When we are deeply affected with a 
 view of our unworthiness and guilt, our hu- 
 mility and penitential sorrow may be chief- 
 ly exercised ; or, when we are in a comfort- 
 able frame, and filled with admiring views ol 
 Christ’s love, it may be chiefly our joy and 
 thankfulness . 
 
 29. Q. How should we generally be em- 
 ployed at the Lord's table ? 
 
 A. As much as possible we should be em- 
 ployed in affectionately meditating on Christ’s 
 sufferings and death — in receiving by faith 
 the blessed fruits which spring from them — 
 in heartily consenting to take Christ for our 
 Instructor and Governor, as well as our Sa- 
 viour — in devoting ourselves wholly and for 
 ever to his service — and in resolving to live, 
 as. much as lieth in us, in peace and love with 
 all men. 
 
OF THE ELEMENTS. 
 
 51 
 
 30. Q. How did Christ conclude this or- 
 dinance ? 
 
 A. Before he and his apostles left the table, 
 they joined in singing a hymn or psalm ; and 
 we are bound to imitate this practice. 
 
 de 
 
 A few meditations suitable for communicating, are ad- 
 at the conclusion of the Catechism. 
 
 SECTION VI. 
 
 OF THE CHARACTERS WHO HAVE A RIGHT TO THIS ORDINANCE;, 
 AND THE GUILT AND DANGER OF UNWORTHY 
 COMMUNICATING. 
 
 1. Q. On whom is Christ's command- 
 ment to observe the Lord's Supper binding? 
 
 A. On every person, favoured with the 
 gospel, who is come to such mature age, that 
 he might be qualified to assume a Christian 
 profession. 
 
 2. Q. Have all men, good and bad, a right 
 to partake of this ordinance ? 
 
 A. No : none except believers in Christ are 
 either warranted to show forth his death, or 
 capable of doing it with acceptance to God, 
 and profit to themselves. 
 
 3. Q .If graceless persons have no war 
 
52 
 
 CHARACTERS WHO HAVE 
 
 rant to engage in this service , and are una 
 ble to perform it aright , are Mey zm/ e^ea- 
 sable in treating it with neglect 2 
 
 A. By no means : their neglect of it is a 
 criminal opposition to Christ’s authority, and 
 a virtual renunciation of him as their Lord 
 and Saviour. 
 
 4. Q. What then ought such persons to 
 do , when both their observance and their 
 omission of this duty would involve them 
 in guilt 2 
 
 A. They ought, without delay, earnestly 
 and diligently to seek those gracious qualifi- 
 cations which Christ alone can bestow, and 
 which he is willing to give to all who truly 
 desire them ; and then to go to the Lord’s 
 table. 
 
 5. Q. As ministers and elders cannot 
 know , in all cases , who are and who are not 
 genuine believers , to whom may they war - 
 rantably give admission to the Lord's ta- 
 ble 2 
 
 A. To all visible saints ; in other words, to 
 all who profess to believe in Christ, and 
 whose character and practice prove the sin- 
 cerity of their profession. 
 
 6. Q. Ought ignorant, profane , and here- 
 tical persons to be refused admission 2 
 
 A. Yes : because their admission would 
 increase their guilt, dishonour Christ, and 
 profane this holy ordinance. 
 
 7. Q. Does not unworthy communicating 
 subject those who are chargeable with it to 
 
A RIGHT TO THIS ORDINANCE. 
 
 53 
 
 great guilt , and expose them to great dan- 
 ger ? 
 
 A. Yes : the apostle Paul affirms that they 
 are “ guilty of the body and blood of the 
 Lord and that “ they eat and drink dam- 
 nation [or judgment] to themselves.” 
 
 8. Q. What does the apostle mean by 
 their being 6 guilty of the body and blood of 
 the Lord ?” 
 
 A. His meaning is, that they are guilty of 
 profaning this holy ordinance, in which the 
 body and blood of Christ are symbolically set 
 before them; and, in a spiritual sense, crucify 
 afresh the Son of God. 
 
 9. Q. Does the apostle mean that unwor- 
 thy communicating is an unpardonable sin? 
 
 A. By no means : the blood of Jesus cleans- 
 eth from this, as well as from all other sin. 
 
 10. Q. What then does he intend by say- 
 ing that they who communicate unworthi- 
 ly , “ eat and drink damnation [or judg- 
 ment ] to themselves ?” 
 
 A. He means that they expose themselves 
 to the judgments of God, who may punish 
 this sin with severe chastisements in this life ; 
 or, if not repented of, with eternal misery in 
 the world beyond the grave. 
 
 11. Q. Are the children of God never 
 chargeable with communicating unworthi - 
 ly? 
 
 A. No doubt they sometimes are. As they 
 all must confess that, they sometimes perform 
 the duties of prayer and praise amiss, so the 
 best of them sometimes communicate amiss. 
 
54 
 
 OBLIGATIONS 
 
 12. Q. When may we he said to he charge- 
 able with this sin ? 
 
 A. When we go to the Lord’s table, know- 
 ing that we have not a right to it — when we 
 have made no attempt to examine ourselves, 
 and are ignorant of our spiritual state — when 
 we attend merely to obtain, or to support, a 
 good character in the sight of men — when 
 we are in a cold, and careless, and worldly 
 frame of spirit — or when we experience no 
 desires for communion with Christ, and the 
 attainment of spiritual blessings. 
 
 SECTION VII. 
 
 CF THE OBLIGATIONS TO SELF-EXAMINATION, AND THE MAN 
 NER IN WHICH IT SHOULD BE PERFORMED. 
 
 1. Q. How may we know ivhether we 
 have , or have not , a right to go to the 
 Lord's table ? 
 
 A. By careful and impartial self-examina- 
 tion ; in other words, by a strict inquiry into 
 the state of our souls, and the tenor of our 
 practice. 
 
 2. Q .Is this commanded by the word of 
 God? 
 
 A. Yes : “ But let a man examine himself, 
 and so let him eat of that bread, and drink 
 of that cup.” 1 Cor. xi. 2S 
 
TO SELF-EXAMINATION. 
 
 55 
 
 3. Q. Is it not sufficient when ministers 
 carefully examine us 2 
 
 A. No : they may and ought to ascertain 
 the competency of our knowledge, and our 
 character before men : but they cannot know, 
 as we ourselves do, our conduct in secret, 
 and the state of our souls before God. 
 
 4. Q. Is this duty incumbent upon all 
 before they go to the Lord's table 2 
 
 A. Yes: there is no exception made; on 
 the contrary, every man is expressly enjoin- 
 ed to examine himself. 
 
 5. Q. Should this duty be observed only 
 the first time we communicate , or every 
 t ime 2 
 
 A. It is evident from the apostle’s words, 
 that we ought to examine ourselves every 
 time, before “ we eat of this bread and drink 
 of this cup.” 
 
 6. Q. Why is self examination thus re - 
 quired 2 
 
 A. To make us acquainted with our reai 
 character and state, and to prevent unworthy 
 communicating. 
 
 7. Q. Is this duty to be confined to com- 
 munion seasons 2 
 
 A. No : it ought to be practised frequent- 
 ly, by all who desire to know their prepara- 
 tion for death, and their meetness for hea- 
 ven : “ Examine yourselves whether ye be 
 in the faith ; prove your own selves : know 
 ye not your own selves, how that Jesus 
 Christ is in you, except ye be reprobates.” 
 2 Cor. xiii. 5. 
 
56 
 
 OBLIGATIONS 
 
 8. Q. Would it not render the perform - 
 ance of this duty much easier , were it ob- 
 served often ? 
 
 A. It certainly would : — the merchant who 
 examines his accounts frequently, must fina 
 it easier to ascertain the true state of his bu- 
 siness, than he who does it seldom ; and the 
 case must be similar in regard to the exami- 
 nation of the heart and life. 
 
 9. Q. May we not be apt to mistake our 
 true character ? 
 
 A. Yes : we are naturally prone to think 
 too favourably of ourselves; every genuine 
 grace has some counterfeit resemblance ; and 
 “ the heart is deceitful above all things, and 
 desperately wicked . : 99 Jer. xvii. 9. 
 
 10. Q. How should this duty be perform- 
 ed, that we may guard against mistakes ? 
 
 A. We ought to choose a proper season 
 for it — to begin with prayer — to perform it 
 carefully, patiently, and impartially — and to 
 take the word of God as a standard by which 
 we judge. 
 
 11. Q. What is a proper season for self- 
 examination ? 
 
 A. When we have most time to devote to 
 this duty, and when our thoughts are most 
 disengaged from worldly concerns; such as, 
 on the evening of the Lord’s day. 
 
 12. Q. Why should we begin it with pray- 
 er ? 
 
 A. Because without the assistance of the 
 Holy Spirit,* we cannot perform either this 
 
 * The personality and true Deity of the Holy Spirit , are 
 
TO SELF-EXAMINATION. 
 
 57 
 
 duty, or any other aright : — our prayer there- 
 fore ought to be, “ Search me, 0 God, and 
 know my k<?art ; try me, and know my 
 thoughts; and see if there be any wicked 
 way in me, and lead me in the way everlast- 
 ing.” Psalm cxxxix. 23, 24. 
 
 13. Q. When may we be said to perform 
 it carefully ? 
 
 A. When we engage in it, not as a mere 
 form, but earnestly desirous to know the true 
 state of our souls ; and when we diligently 
 try ourselves, not only by one mark or two 
 of Christian character, but by several. 
 
 14. Q. Why should we perform this duty 
 patiently ? 
 
 A. Because if we leave ourselves only a 
 few minutes for self-examination, we will be 
 in great danger of going through it carelessly, 
 and of falling into mistakes. 
 
 15. Q. When may we be said to perform 
 it impartially ? 
 
 A. When we look, not simply at one fea- 
 ture, or two, of our practice ; but at its gene- 
 
 clearly taught in the Scriptures: such as, his personal affections, 
 Eph. iv. 30 : personal actions , Acts xiii. 2, 4 ; and his personal 
 coming, testifying, showing, teaching, hearing and speaking, 
 John xiv. 16,26; xv. 26 ; xvi. 7 — 14. The Name of God is 
 driven to him, Acts v. 3, 4. The Perfections of God are ascri- 
 bed to him, such as Omniscience , 1 Cor. ii. 9 — 11 ; Omnipres- 
 ence, Psalm cxxxix. 7 — 12; 1 Cor. iii. 16 ; Omnipotence, 1 Cor, 
 xii. 4—11. The Works of God are ascribed to him, such as, 
 forming Christ’s body, Luke i. 35; anointing him, Luke iv. 18 : 
 raising him from the dead, Rom. viii. 11; regenerating men’s 
 souls, John iii 5,6; revealing future events, Luke ii. 26; in- 
 spiring the prophets, 2 Pet i. 21. He is worshipped equally 
 with the Father and the Son, Matt xxxviii. 19 ; 2 Cor. xiii. 14 
 
58 SEVERAL PARTICULARS OF WHICH 
 
 ral tenor for a considerable time back ; and 
 when we are willing to search and know the 
 worst parts of our character as well as the 
 best. 
 
 16. Q. Why should we take the word of 
 God as the standard by which we judge oj 
 ourselves ? 
 
 A. Because it contains the only infallible 
 marks and descriptions of the characters, 
 both of the righteous and the wicked. 
 
 17. Q. May not other religious books be 
 useful assistants to us in self-examination ? 
 
 A. Some of them certainly may; but only 
 in so far as the marks which they lay down 
 are plainly founded upon, and agreeable to, 
 the Divine Word : “ To the law and to the 
 testimony: if they speak not according to this 
 word, it is because there is no light in them.” 
 Isa. viii. 20. 
 
 ITT* See a few helps for Self-examination, in a series of Ques- 
 tions from Scripture texts — Pages 84 — SO. 
 
 SECTION VIII. 
 
 OF SEVERAL PARTICULARS CONCERNING WHICH WE OUGHT TO 
 EXAMINE OURSELVES. 
 
 1. Q. Of what should we examine our- 
 selves in the view of showing forth Christ’s 
 death ? 
 
WE OUGHT TO EXAMINE OURSELVES. 59 
 
 A. Whether we are in a gracious or in a 
 graceless state ; in other words, whether we 
 are the friends or the enemies of Christ. 
 
 2. Q. How may we know ivhich of these 
 is our character ? 
 
 A. By examining ourselves respecting our 
 “ knowledge, our faith, our repentance, our 
 love, and our new obedience.” 
 
 3. Q. Is a knowledge of the doctrines 
 and duties of Christianity essential to true 
 godliness ? 
 
 A. Yes : though some may be genuine 
 saints whose knowledge is not great ; yet this 
 cannot be the case with any who are grossly 
 ignorant. 
 
 4. Q. But may not some have much 
 knowledge of religion ivho are destitute of 
 grace ? 
 
 A. Unquestionably they may ; an apostle 
 says, “ though I understand all mysteries and 
 all knowledge, and have not charity,” (name- 
 ly, love to God and man,) “ I am nothing.” 
 1 Cor. xiii. 2. 
 
 5. Q. Of what then should we examine 
 ourselves respecting our knowledge ? 
 
 A. We should try whether it be competent 
 in its measure, and saving in its nature. 
 
 6. Q. When may we conclude that our 
 knowledge is competent in its measure ? 
 
 A. If we know the Scripture account of 
 the being and perfections of God — the crea- 
 tion, and the fall of man — his inability to re- 
 cover himself from his guilt and misery, 
 Christ’s mission, natures, and offices — the ne- 
 
60 SEVERAL PARTICULARS OF WHICH 
 
 cessity of faith in his blood for the forgive- 
 ness of our sins — the agency of the Holy 
 Spirit in renewing and sanctifying our na- 
 tures — the holy obedience which we owe to 
 the Divine law — and the resurrection of the 
 dead, a future judgment, and the eternal state 
 of mankind in heaven or in hell. 
 
 7. Q. When may we conclude that our 
 knowledge is saving in its nature? 
 
 A. When, instead of filling us with pride, 
 it tends to humble us in our own estimation ; 
 when it excites us to seek a greater acquaint- 
 ance with divine things ; — and when it is 
 practical in its effects, leading us to shun 
 what we know is forbidden, and to perform 
 what is required. 1 Cor. viii. 2. Hosea vi. 3, 
 and John xiii. 7. 
 
 8. Q. Why is this knowledge necessary ? 
 
 A. To enable us to “ discern the Lord’s 
 
 body that is, to perceive that the bread 
 and wine point out the incarnation of the 
 Son of God, and his sufferings and death for 
 our salvation. 
 
 9. Q. What is the true and simple notion 
 of Faith ? 
 
 A. It is crediting or believing the Divine 
 testimony, made known to us in the Sacred 
 Scriptures. 
 
 10. Q. Of what should we examine our 
 selves respecting our faith? 
 
 A. Whether we do indeed believe all that 
 God has testified, both concerning ourselves 
 and concerning Christ. 
 
WE OUGHT TO EXAMINE OURSELVES. 61 
 
 11. Q. How may we know that we believe 
 all that God has testified concerning our- 
 selves ? 
 
 A. If we have been deeply and affectingly 
 persuaded that we are condemned, perishing, 
 and helpless sinners; and have been made 
 anxiously, and in good earnest to inquire 
 what we shall do to be saved. 
 
 12. Q. How may we know that we believe 
 all that God has testified concerning Christ? 
 
 A. If we have been cordially persuaded 
 that he is the only Saviour of sinners — one 
 who is both able and willing to save to the 
 uttermost all who come to him ; — and, en- 
 couraged bjr his own invitations, have joy- 
 fully fled to him — willingly received him into 
 our heart — and are trusting in him for salva- 
 tion. 
 
 13. Q. If our faith be genuine , will it not 
 lead us to embrace Christ in all his offices 
 and characters ? 
 
 A. Yes: we will receive him, not merely 
 as our Saviour from eternal misery, but also 
 as our Prophet, to teach us by his word and 
 Spirit — as our Priest, who has atoned for our 
 guilt, and is interceding for us at the right 
 hand of God — and as our King, to defend us 
 fromour enemies, and to govern us by his laws. 
 
 14. Q. Is not the genuine and saving na- 
 ture of faith best learned from its fruits in 
 the life ? 
 
 A. Yes : we may conclude that our faith is 
 genuine, when it works by love to Christ, and 
 his people — purifies the heart — overcomes the 
 
 6 
 
62 SEVERAL PARTICULARS OF WHICH 
 
 snares and temptations of the world — and is 
 productive of good works. Gal. v. 6. Acts xv. 
 9. 1 John v. 4. James ii. 26. 
 
 15. Q. Is nothing more necessary to pro- 
 duce saving faith , but for men to set the 
 Divine testimony plainly before us? 
 
 A. Much more : this may produce a hu- 
 man faith ; but saving faith is the gift of God 
 — and it is his Spirit alone who can open our 
 eyes to see this testimony aright, and who 
 can effectually persuade us of its truth and 
 importance. 
 
 16. Q. What is the just and simple idea 
 of Repentance ? 
 
 A. It is a change of mind in turning with 
 sorrow from sin, to the love and practice of 
 holiness. 
 
 17. Q. What is included in true repent- 
 ance ? 
 
 A. A deep sense of the evil of sin, godly 
 sorrow for it, hatred of it, forsaking it, and 
 earnest endeavours to do the will of God. 
 
 18. Q. How may we know that our re- 
 pentance is genuine ? 
 
 A. When we are grieved for sin because it 
 is offensive and dishonouring to God, as well as 
 hurtful to ourselves — when we hate not only 
 some sins, but all known sin — when we for- 
 sake it, not merely for a season, but with fix- 
 ed purpose never again to return to its indul- 
 gence — and when we bring forth fruits of ho- 
 ly obedience meet for repentance. 
 
 19. Q. Of what should we examine our- 
 selves respecting our Love ? 
 
WE OUGHT TO EXAMINE OURSELVES. 63 
 
 A.. We should try whether we possess that 
 love to God, to Christ, to our Christian bre- 
 thren, and to the whole of mankind, which 
 is characteristic of all saints. 
 
 20. Q. How may ice know that we have 
 this love to God ? 
 
 A. If we habitually endeavour to please 
 him by keeping his commandments; and are 
 sincerely grieved when we offend him. 
 
 21. Q. How may we know that we have 
 this love to Christ ? 
 
 A. If we love him above every other ob- 
 ject — if for his sake we be willing to part 
 with all we esteem dear in this worlds — if we 
 love his word, his ordinances, and his people 
 — if we delight in communion with him — and 
 if we be grieved that we love him so little, 
 and are desirous to love him more. 
 
 22. Q. How may we know that we have 
 that love to our Christian brethren , which 
 is an evidence that we have passed from 
 death unto life ? 
 
 A. If we love them chiefly because they 
 belong to Christ and bear his image, whether 
 they be rich or poor — if we prefer and delight 
 in their company and religious conversation 
 — and if we be willing, according to our abili- 
 ties, to supply their wants. 
 
 23. Q. Ought we not to love all men, the 
 wicked as well as the righteous ? 
 
 A. Yes : but in a special manner we are to 
 love them who are of the household of faith. 
 
 24. Q. How is our love to our Christian 
 
64 SEVERAL PARTICULARS OF WHICH 
 
 brethren to differ from our love to the men 
 of the world ? 
 
 A. We are to love the men of the world, 
 and even our enemies, with a love of benevo- 
 lence and beneficence , being inclined to wish 
 them well, to pray for them, and to do them 
 good ; but we must love the people of God 
 with complacency and delight , esteeming 
 them the excellent ones of the earth, and our 
 dearest friends and brethren in Christ. 
 
 25. Q. Are we not bound, in the exercise 
 of Christian love to others , to forgive the 
 injuries which they commit against us ? 
 
 A. Yes: instead of cherishing a revenge- 
 ful spirit against them, if we hope to be par- 
 doned by God, we must forgive them freely 
 and from the heart. See Matt. v. 23, 24; and 
 vi. 14, 15. 
 
 26. Q. What is that obedience concern- 
 ing which we should examine ourselves ? 
 
 A. Obedience to the law of God as the 
 rule of our life. 
 
 27. Q. Why is it called new obedience ? 
 
 A. Because it flows from a renewed heart, 
 
 and is new in all its properties. 
 
 28. Q. What are some of its new proper- 
 ties ? 
 
 A. It proceeds from new principles ; faith 
 in the authority of the lawgiver, and love to 
 his service — it is performed in new strength , 
 received from the Holy Spirit — it is influen- 
 ced by new motives ; the love of Christ, and 
 the hope of being with him in heaven — and 
 it aims at new ends ; the glory of God, and 
 
WE OUGHT TO EXAMINE OURSELVES. 65 
 
 the spiritual good both of ourselves and oth- 
 ers. 
 
 29. Q. Can we not yield this obedience 
 till our natures be renewed ? 
 
 A. No : first the tree must be made good, 
 and then its fruit will be good : — first we 
 must be regenerated by the Spirit of God, or 
 made “ new creatures/ 5 and then our obedi- 
 ence will be new. 
 
 30. Q. How may we know that our obe- 
 dience is of this kind ? 
 
 A. If it be universal , embracing all God’s 
 commandments — uniform , and not confined 
 to particular seasons — cheerful , and not the 
 fruit of constraint — performed in secret , as 
 well as in public — in our heart , as well as in 
 our external conduct — permanent and abi- 
 ding, and when we trust not in it. 
 
 31. Q. Is it possible for us to yield a per- 
 fect obedience of this kind ? 
 
 A. No : “ in many things we offend all. 55 
 (James iii. 2.) Still, however, it is our duty 
 to endeavour, in all these respects, perfectly 
 to obey the Divine law; and in some mea- 
 sure, it really is the habitual endeavour of all 
 the children of God. 
 
 32. Q. Is it indispensably necessary that 
 every communicant should be able clearly 
 to lay claim to all these marks of a gracious 
 character ? 
 
 A. No : though all these graces implanted 
 by the Spirit of God are inseparable, and no 
 one of them truly exists where the rest are 
 wanting; yet as they exist in different de 
 
 6 * 
 
66 SEVERAL PARTICULARS OF WHICH 
 
 grees of strength and maturity, and some 
 saints excel in one grace, and others in an- 
 other, some of them may be discernible when 
 others are not ; consequently, they who can 
 lay just claim to any mark of grace, may go 
 to the Lord’s table. 
 
 33. Q. What should a person do who can- 
 not clearly discern any of these evidences in 
 himself? 
 
 A. If he be sincerely grieved that he can- 
 not lay claim to them— diligent in seeking 
 after them — afraid to disobey Christ’s dying 
 commandment, and earnestly desirous to be 
 found in Him, and to depart from all iniqui- 
 ty — he is a true, though a weak believer, 
 and therefore ought to communicate. 
 
 34. Q. Are there any other exercises , be- 
 sides self examination , which may assist us 
 in preparing for the Lord's table ? 
 
 A. Yes : such as attendance on the preach- 
 ing of the gospel — reading religious books 
 which treat of the sufferings of Christ, and 
 chiefly suitable portions of Scripture — devout 
 meditation — religious conference with them 
 who fear the Lord — and particularly fervent 
 and believing prayer. 
 
 35. Q. For what should we pray to God 
 in our own behalf in the view of this ordi- 
 nance ? 
 
 A. For all needful preparation, not only 
 by his making us truly partakers of these 
 graces which are necessary to profitable com- 
 municating, but also by quickening and draw- 
 ing them firth iuto lively operation — for the 
 
WE OUGHT TO EXAMINE OURSELVES. 67 
 
 assistance of the Holy Spirit in our religious 
 exercises at the sacramental table — for a time 
 of spiritual refreshment, and soul-enlivening 
 fellowship with the Father and his Son Jesus 
 Christ — and for the acceptance of our persons 
 and services through the blood of the Lamb. 
 
 36. Q. For what should we pray in be- 
 half of ministers? 
 
 A. That they may come forth fully fraught 
 with the blessings of the gospel — that their 
 own hearts may be impressed and sanctified 
 by Divine truth — that they may be carried 
 comfortably and successfully through their 
 work — and that they may be enabled to 
 speak a word in season to our souls. 
 
 37. Q. For what should we pray in be- 
 half of our fellow-communicants? 
 
 A. That they may share of the same bless- 
 ings which we have supplicated for ourselves; 
 and that the cup of blessing may be to them 
 and to us, “ the communion of the blood of 
 Christ;” and the bread which we break, the 
 communion of the body of Christ. 
 
 SECTION IX. 
 
 TRIAL OF OUR SUCCESS IN COMMUNICATING. 
 
 1. Q. What should be our first employ- 
 ment after we come from the Lord’s table ? 
 
 A. We should bless God for the high ho- 
 nour conferred on us — earnestly pray for the 
 
68 
 
 TRIAL OF OUR 
 
 pardon of what has been amiss, and for 
 strength to walk suitably to our holy profes- 
 sion — and carefully watch against the snares 
 which are laid for us by our spiritual ene- 
 mies. 
 
 2. Q. Should not we examine ourselves , 
 after we return home , respecting our con - 
 duct and exercise at the Lord's table ? 
 
 A. Certainly we ought, that we may satis- 
 factorily know whether we have communi- 
 cated worthily or unworthily. 
 
 3. Q. When should we conclude that we 
 have communicated unworthily? 
 
 A. When we have been unaffected with 
 the exhibition of Christ crucified — occupied 
 wholly with vain and worldly thoughts — and 
 have gone through the service as a mere 
 form, more solicitous to be approved of men, 
 than of God. — See Section VI. Question 12th. 
 
 4. Q. What ought we to do in this case ? 
 
 A. We should carefully search out the 
 
 cause of our failure in this duty — be deeply 
 humbled under a sense of our guilt — confess 
 and mourn over it before the Lord — earnest- 
 ly plead for pardon through that blood which 
 cleanseth from all sin — and resolve, in the 
 strength of Divine grace, to be more diligent 
 in preparing for this service in future. 
 
 5. Q. When may we warrantably con - 
 elude that we have communicated worthily? 
 
 A. When, with a composed and devout 
 frame, we have been enabled to make Christ 
 crucified the chief theme of our meditations, 
 to feel some meltings of godly sorrow, while 
 
SUCCESS IN COMMUNICATING. (i9 
 
 we looked on him whom we have pierced 
 by our sins ; and some glowings of love to 
 him who gave such a matchless display of 
 love to us — to love our fellow-communicants 
 for his sake — to cherish a forgiving and be- 
 nevolent spirit towards our very enemies, to 
 form resolutions of greater diligence in duty, 
 and to embrace and feed upon the blessings 
 of salvation. 
 
 6. Q. May we not be able to judge of our 
 success in communicating , by our experi- 
 ence immediately after , as well as at that 
 time ? 
 
 A. Yes : we have cause to hope that we 
 have, in some degree, been suitably exercis- 
 ed, when we feel our hatred of sin strength- 
 ened — our watchfulness against it quickened 
 — our love to Christ, to his people, and to his 
 ordinances increased — and our affections more 
 detached from the world, and more set on 
 those things which are spiritual and heavenly. 
 
 7. Q. What should we do in this case ? 
 
 A. We ought thankfully to ascribe it to 
 
 the grace of God, and not to our own dili- 
 gence in seeking preparation ; and to endea- 
 vour to make grateful returns of love and 
 obedience. 
 
 8. Q. But is not our best communicating 
 accompanied with imperfection and defile- 
 ment ? 
 
 A. Yes: and therefore we have need to 
 apply to Christ that he would wash us after 
 Supper, otherwise we can have no part with 
 him. John xiii. 4 — 9. 
 
70 
 
 OUR CONDUCT 
 
 9. Q. Is it not wrong to suppose that 
 worthy communicating , in all cases , is at - 
 tended with joyful experience ? 
 
 A. It certainly is ; for though this is fre- 
 quently the case, yet, at other seasons, they 
 who partake worthily, are filled with deep 
 self-abasement, and godly sorrow, during the 
 whole time of communicating. 
 
 SECTION X. 
 
 OF OUR CONDUCT AFTER COMMUNICATING. 
 
 1. Q. Are not all who go to the Lord’s ta- 
 ble bound to endeavour to act suitably to 
 such a holy profession ? 
 
 A. Yes: as they have avowed themselves 
 Christ’s disciples, servants, and friends, they 
 are bound to demean themselves as such. 
 
 2. Q. What should be their habitual con- 
 duct ? 
 
 A. Having solemnly named the name of 
 Christ, “ they should depart from all iniqui- 
 ty:” — having said that they abide in him, 
 “ they ought so to walk, even as he walk- 
 ed ;” — having declared that they love him, 
 they are bound to “ keep his commandments 
 having professed their belief in the doctrines 
 of the cross, they ought to u hold fast their 
 profession;” to carry about with them “ the 
 dying of the Lord Jesus:” and to study in ail 
 
AFTER COMMUNICATING. 
 
 71 
 
 things to have “ a conversation becoming the 
 gospel.” 
 
 3. Q. Should they not carefully shun the 
 company of the open enemies of Christ ? 
 
 A. They certainly ought, except when 
 compelled to be in it by duty or necessity ; 
 otherwise, they will both catch harm from 
 them, and encourage them in sin. — See Psalm 
 cxxxix. 21 , 22 ; and 1 Cor. v. 9 — 11. 
 
 4. Q. Should they not cultivate friendly 
 and Christian intercourse with the profess- 
 ing and approved friends of Christ ? 
 
 A. Yes: like the Psalmist, they should not 
 only hate the society of vain persons ; but be 
 the “ companions of all them that fear God, 
 and keep his precepts.” Thus they will 
 strengthen each other’s hands, and encou- 
 rage each other’s hearts in the way of the 
 Lord ; and may expect his countenance and 
 blessing. — See Mai. iii. 16, 17; and Luke 
 xxiv. 14, 15. 
 
 5. Q. How should communicants demean 
 themselves in their necessary intercourse 
 with the world ? 
 
 A. They should manifest firmness in re- 
 sisting temptation — uprightness in all their 
 transactions — a readiness to put the most fa- 
 vourable construction on men’s words and 
 actions — a forgiving and pacific spirit to those 
 who offend them — compassion for those in 
 distress — and a promptness to do good both 
 to the bodies and souls of all who need their 
 aid. 
 
 6. Q. How should they conduct them* 
 
72 
 
 OUR CONDUCT 
 
 selves in respect of their relative duties at 
 home ? 
 
 A. As their general deportment, in the fa 
 mily to which they belong, affords a much 
 stronger proof of their real character than 
 their conduct in public, every one, whether 
 husband or wife, parent or child, master or 
 servant, ought daily to study, in the meek 
 and loving spirit of Christianity, faithfully to 
 perform every kind office and incumbent du- 
 ty, and thus to promote domestic peace and 
 happiness. 
 
 7. Q. How should they conduct them- 
 selves in their secret retirement ? 
 
 A. They ought habitually to act under im- 
 pressions of the presence and all-seeing eye 
 of God — to guard against the indulgence of 
 sinful thoughts and imaginations ; — and daily 
 to employ a portion of their time in search- 
 ing the Scriptures — in self-examination — in 
 devout meditation — and in fervent prayer. 
 
 8. Q. How should they demean themselves 
 as members of the church ? 
 
 A. They ought to be regular in attending 
 her public ordinances — daily to pray for her 
 pastors and members, and that the number 
 of her spiritual children may greatly increase 
 — and to do all in their power to promote her 
 peace and prosperity. 
 
 9. Q. Were communicants thus to con- 
 duct themselves , would not the consequences 
 be happy ? 
 
 A. Yes: thus they would glorify our Fa- 
 ther who is in heaven — support the honour 
 
AFTER COMMUNICATING. 
 
 73 
 
 of the Redeemer’s cause — encourage others 
 to become his followers — rejoice the hearts 
 of his people — promote their own edification 
 and comfort — and rapidly acquire a meetness 
 for the celestial kingdom of bliss. 
 
 10. Q. What are the consequences when 
 they act inconsistently with their Christian 
 profession ? 
 
 A. They greatly aggravate their own guilt 
 — set a pernicious example before others — 
 strengthen the prejudices of unbelievers 
 against Christianity — open their mouths to 
 blaspheme that holy name by which we are 
 called — grieve the hearts of God’s children — 
 and pour dishonour on Christ’s ordinances. 
 
 11. Q. How shall we be most effectually 
 preserved from such a course , and enabled 
 to walk suitably to our profession? 
 
 A. By daily seeking protection and gui- 
 dance from God — by exercising habitual de- 
 pendence on the aids of his Holy Spirit — by 
 giving good heed to the instructions of his 
 word — by cherishing a tender conscience — 
 by guarding against the very appearance of 
 evil, and by keeping the eye of faith steadily 
 fixed on Christ, and the crown of eternal life 
 
 7 
 
EXAMPLE 
 
 OF SELF-DEDICATION TO THE LORD. 
 
 Before young persons are received into chureh*fellowship 
 tney ought solemnly to devote themselves to the Lord in secret 
 They may either write a copy of the example below, or some 
 thing similar; and after much prayer for Divine assistance, 
 subscribe it with their own hand ; or they may deliberately 
 read, or repeat this form, and cordially give their assent to it. 
 Something of this kind ought to be the mental exercise of com- 
 municants, every time they are at the Lord’s table 
 
 1 Cor. viii. 5 — They first gave their own selves to the Lord. 
 
 Eternal Jehovah ! encouraged by this ex- 
 ample, and by thy gracious promise, “ I will 
 be your God, and ye shall be my people,” I 
 desire now to devote myself to thee wholly, 
 to thee alone, and to thee for ever. Thine 
 I am by creation, and by thy providential 
 care ; and I desire from this time forth to be 
 thine by redeeming grace, and by my own 
 cordial and unreserved dedication. Though 
 by nature I am a child of wrath, and by my 
 practice have too long and too obstinately 
 sinned against heaven, and in thy sight ; yet 
 now I desire to return to thee from whom I 
 have revolted, and to renounce for ever the 
 willing slavery of sin, and to surrender my- 
 self to thy service. I give myself to thee, 
 74 
 
SELF-DEDICATION. 
 
 75 
 
 0 Father, and beseech thee to put me among 
 thy regenerated and adopted children. I give 
 myself to thee, 0 Lord Jesus, and entreat 
 thee to be my Saviour, Instructor, Governor, 
 and Intercessor. I give myself to thee, 0 
 Holy Spirit, and implore thee to be my Sanc- 
 tifier, Quickener, and Comforter. I give my- 
 self to thee, thou one Jehovah, to be thine in 
 soil, and in body, in time and through eter- 
 nity, and to employ all that I am, and all that 
 
 1 possess, in obeying thy will and in promo- 
 ting thy glory. I give myself to thee, re- 
 solved to take thy word as my daily guide — 
 thy people as my companions, and thy ordi- 
 nances as the means of my spiritual refresh- 
 ment, and progressive edification. And sen- 
 sible of the deceitfulness of my heart, and of 
 my own weakness, I desire to do all this in 
 the strength of thy promised grace. 0 make 
 thy grace sufficient for me, and accept, through 
 Christ, of this dedication. Help me daily to 
 keep in mind that I have thus devoted myself 
 to thee, a living sacrifice ; and that I am 
 bound to glorify thee with my body and spi- 
 rit which are thine. May the consideration 
 of this be my guard in the hour of tempta 
 tion, and my joy in affliction and in death. 
 Now, Lord, I call heaven and earth tu record 
 that I am willingly thine. Lord, save thou 
 me ! 
 
MEDITATIONS 
 
 FOR 
 
 THE LORD’S TABLE. 
 
 MEDITATION I. 
 
 Eph. i. 7 . — In whom we have redemption through his blood. 
 
 Yes, Divine Redeemer, it is to thee I owe 
 my life, my liberty and my all. In common 
 with the rest of mankind, by nature and by 
 practice, I was a child of wrath — the captive 
 slave of sin and Satan — bound over by the 
 sentence of Heaven’s violated law to ever- 
 lasting woe. But thou, 0 wonderful conde- 
 scension and grace ! though absolutely inde- 
 pendent of all creatures, didst look with ten- 
 der pity on our miserable and helpless condi- 
 tion. Thou didst stretch forth thy hand for 
 our rescue, and not draw it back, till the ar- 
 duous task was accomplished. Though the 
 price demanded by justice was great indeed — 
 the shedding of thine own precious blood ; 
 yet thou didst cheerfully lay it down. Thou 
 gavest thyself to poverty, suffering, and death 
 the ignominious, painful, and accursed death, 
 of crucifixion, that we might be redeemed 
 from the curse of the law, and obtain the 
 76 
 
THE LORD’S TABLE. 
 
 77 
 
 adoption of sons of God. “ We are redeemed, 
 not with corruptible things, such as silver and 
 gold, but with the precious blood of Christ, 
 as of a lamb without blemish and without 
 spot.” Surely it becomes me, a ransomed 
 captive — a captive bought at such a costly 
 price, most willingly to testify my obligations 
 to thee, 0 Jesus, my ransomer, by my grateful 
 remembrance of thy death, the source of my 
 life and happiness for eternity. But for thy 
 interposition, I should have remained the 
 slave of sin, and been consigned to the prison 
 of hell. “ What shall I render to the Lord 
 for all his benefits ? — I will take the cup of 
 salvation and call on the name of the Lord 
 I will pay my vows unto the Lord now ir» 
 the presence of all his people.” With grati 
 tude and thanksgiving I now join in the song 
 of the prophet — “ Sing, 0 ye heavens, for the 
 Lord hath done it ; shout, ye lower parts of 
 the earth : break forth into singing, ye moun- 
 tains, O forest, and every tree therein ; for 
 the Lord hath redeemed Jacob, and glorified 
 himself in Israel.” 
 
 MEDITATION II. 
 
 Luke xxii. 19 — This do in remembrance of me. 
 
 To forget thee at any time, my gracious 
 Saviour, is ingratitude of the basest kind. 
 And yet, the business, the cares, or the plea 
 sures of this world, have too frequently en- 
 grossed my thoughts, and involved me in 
 this black offence. To prevent this, in kind- 
 ness :o my soul, thou hast appointed this 
 
 7 * 
 
78 
 
 MEDITATIONS FOR 
 
 ordinance, and required me often to join 
 with thy people in its observance. Most 
 willingly do I obey thy supreme command, 
 and publicly testify that I now thankfully 
 remember my unspeakably great obligations 
 to thee. 0 let my heart, therefore, in this 
 service be stayed upon thee ! Let nothing 
 vain or worldly occupy my thoughts at thy 
 table ! Draw forth all my desires to thyself, 
 and to the remembrance of thy name ! — To 
 assist me in this duty, thou hast set before 
 me sensible memorials of thy death. In them 
 I behold thy amazing condescension, in as- 
 suming a body and soul into union with thy 
 Divine nature, that thou mightest. be fitted 
 to obey and suffer in the room of sinful men. 
 In the breaking of the bread, and the pouring 
 out of the wine into the cup, I am reminded 
 of the sufferings of thy body, and the ineffa- 
 ble anguish of thy spirit, when thou didst 
 make thyself a sacrifice for my redemption. 
 The lacerating scourge — the thorny crown — 
 the bloody sweat — the wounds in thy hands, 
 and feet, and side — and the bruising of thy 
 soul under the Almighty arm of Divine Jus- 
 tice, are all here exhibited to my remem- 
 brance. And in partaking of these memo- 
 rials, 0 help me, not only to meditate on 
 what thou hast done and endured, but to do 
 it in the exercise of faith and love. Help me 
 to embrace thee afresh as my Saviour, and 
 iny All. When I contemplate thee “ wound- 
 ed for my transgressions, and bruised for my 
 iniquities, may every unbelieving doubt 
 be chased away, and may I be enabled to 
 
THE LORD’S TABLE. 
 
 79 
 
 say, “My Lord and my God!” And in 
 testimony of my unfeigned attachment to 
 thee, I now unreservedly surrender all that I 
 am, and all I possess, to be employed in thy 
 service, and for thy glory. “ 0 Lord, truly 
 I am thy servant ; I am thy servant, and the 
 son of thine handmaid : thou hast loosed my 
 bonds. I will offer to thee the sacrifice of 
 thanksgiving, and will call on the name of 
 the Lord.” May the remembrance of what 
 thou hast done for me, and of what I am 
 bound to do for thee, be indelibly written on 
 my heart. And henceforth may “ the life 
 which I live in the flesh, be a life of faith on 
 the Son of God, who loved me, and gave 
 himself for me.” 
 
 MEDITATION III. 
 
 Gal. ii. 29. — Who loved me , and gave himself for me. 
 
 This is love which surpasses all prece- 
 dent or possibility of created comprehension. 
 What am I, or what is my first father’s 
 house, that thy heart, 0 gracious Saviour, 
 should thus have been set upon us? Though 
 we had remained as faithful and zealous in 
 thy service as the angels who have never 
 sinned, it would have been great condescen- 
 sion in thee to have conferred on us any 
 marked expression of thy love. But to have 
 loved us who were enemies to thee in our 
 minds, and by wicked works, and to have 
 loved us to such a matchless degree, calls for 
 cur highest admiration, our warmest grati- 
 tude, and loftiest strains of praise. “ Greater 
 
80 
 
 MEDITATIONS FOR 
 
 love hath no man than this, that a man lay 
 down his life for his friends/’ “ Scarcely for 
 a righteous man will one die ; yet peradven- 
 ture for a good man some would even dare 
 to die. But God commendeth his love to- 
 wards us, in that while we were yet sinners, 
 Christ died for us.” The proof which thou 
 hast given of thy love to us is wonderful in- 
 deed. Thou gavest for our ransom, not any 
 of the creatures which thou hadst formed, for 
 the whole of these would have proved un- 
 availing — but thine own self! When no 
 other sacrifice could atone for our guilt, and 
 open up the way to the favour of God, and 
 the attainment of heavenly bliss, freely didst 
 thou give thy immaculate human nature, to 
 suffer, and bleed, and die. “ Worthy is the 
 Lamb that was slain, to receive power, and 
 riches, and wisdom, and strength, and honour, 
 and glory, and blessing.” “ Unto him that 
 loved us, and washed us from our sins in his 
 own blood, and hath made us kings and 
 priests unto God and his Father, to him be 
 glory, and dominion for ever.” While I sit 
 at thy table to commemorate thy marvellous 
 love — -thy unmerited, unsolicited, immeasur- 
 ably great, and unchangeable love, 0 help 
 me by thy Spirit to breathe forth my most 
 ardent love to thee in return. Cold I feel it, 
 compared with what it should be, and what 
 thou knowest I desire it to be, and what I 
 hope and believe at length it shall be. “ Whom 
 have I in heaven but thee, and there is none 
 upon earth whom I desire beside thee.” « 0 
 God, thou art my God ; early will I seek 
 
THE LORD’S TABLE. 
 
 81 
 
 thee : my soul thirsteth for thee, my flesh 
 longeth for thee in a dry and thirsty land 
 where no water is ; to see thy power and thy 
 glory, so as I have seen thee in the sanctu- 
 ary.” 
 
 MEDITATION IV. 
 
 Psalm xliii. 4. — Then will I go unto the altar of God , unto God 
 my exceeding joy. 
 
 Unworthy I am, 0 Lord, to appear among 
 thy people at thy table ; and unable to serve 
 thee in this duty with acceptance. But to 
 thee I look for the preparation of the heart, 
 and the assistance which I need. “ O send 
 out thy light and thy truth” — the illuminating 
 influence of thy Spirit, and the direction and 
 comfort of thy word and promise — “ let them 
 lead me, let them bring me unto thy holy hill, 
 and to thy tabernacles.” Deal thus graciously # 
 with me, that I may now be enabled thank- 
 fully to commemorate that infinitely precious 
 sacrifice, which has for ever put an end to 
 sin-offering; and that in holy fellowship with 
 thee, my God, I may find thee my chief, my 
 exceeding joy. Good cause have I thus to 
 rejoice in thee, when I contemplate thee as 
 my covenant God and Father in Christ — a 
 God whose every perfection is engaged for 
 my salvation — a Father all-sufficient to pro- 
 vide for my wants. When I think of what 
 thou hast done for me, in sending thine own 
 Son to be my Ransomer — of what I humbly 
 trust, thou hast wrought in me, by the reno- 
 vating and sanctifying operations of thy Spi- 
 rit — of what thou hast bestowed on me, in 
 
82 
 
 MEDITATIONS FOR 
 
 the pardon of my sins, my adoption into thy 
 family, and the numerous and precious privi- 
 leges which I enjoy — and of what thou hast 
 promised to do for me beyond death and the 
 grave — 0 how ought my heart to glow with 
 love, and thy high praises to flow from my 
 lips ! “ Bless the Lord, 0 my soul ; and all 
 
 that is within me, bless his holy name. 
 Bless the Lord, 0 my soul, and forget not 
 all his benefits : who forgiveth all thine ini- 
 quities ; who healeth all thy diseases ; who 
 redeemeth thy life from destruction ; who 
 crowneth thee with loving kindness and ten- 
 der mercies.” “ I will greatly rejoice in the 
 Lord, my soul shall be joyful in my God ; 
 for he hath clothed me with the garments 
 of salvation, he hath covered me with the 
 robe of righteousness.” While I meditate 
 at thy table on the grounds which thou hast 
 given me for thanksgiving and joy, 0 let my 
 soul be refreshed and nourished with the 
 blessings of thy grace. May I here sit under 
 thy shadow with delight, and experience these 
 fruits of thy redeeming love, sweet to my 
 taste. “ Then shall my soul be satisfied as 
 with marrow and fatness ; and my mouth 
 shall praise thee with joyful lips.” 
 
 MEDITATION V. 
 
 John i. 29^-Behold the Lamb of God which taketh away the 
 sins of the world. 
 
 Now that I have come to thy table, 0 glo- 
 rious Redeemer, help me aright to contem- 
 plate thee as the great, the only propitiation 
 for sin ! Thou art t re Lamb slain from the 
 
THE LORD’S TABLE. 
 
 83 
 
 foundation of the world — slain ir. all the typi- 
 cal sacrifices offered from the beginning — the 
 great Paschal Lamb sacrificed for us. Thou 
 art the Lamb of God — a Lamb chosen, pro- 
 vided, approved, and accepted by the Lord — 
 a Lamb infinitely superior in value to the 
 calculations of men and angels. Thy sacri- 
 fice taketh away the sin of the world — opens 
 a way by which the chief of sinners may ob- 
 tain pardon and sanctification ; and when 
 applied by thy Spirit, and relied on by faith, 
 it actually removes its guilt and defilement. 
 — This wonderful and inestimably precious 
 sacrifice of thine, I am now to commemorate, 
 by participating of the memorials of thy body 
 broken, and thy blood shed ; and 0 that I 
 may be enabled to do it in a way glorifying 
 to thee, and profitable to myself! May I 
 behold thee, thou Lamb of God, with earnest 
 attention, free from all wandering imagina- 
 tions, and with such steadiness that I may be 
 able to say with the Psalmist, s ‘ My heart is 
 fixed, 0 God, my heart is fixed.” May I 
 behold thee with devout wonder and admira- 
 tion, when I contrast thy original dignity, 
 glory, and bliss, with the humiliation, igno- 
 miny, and woe, to which thou didst willingly 
 submit for the salvation of thine enemies. 
 May I behold thee with faith, as the only 
 atonement for sin ; and rest upon thee for de- 
 liverance from its guilt, defilement, and do- 
 minion. May I behold thee with meltings 
 of godly sorrow, when I consider the part 
 which my sins had in subjecting thee to such 
 sufferings of body, and anguish of sou May 
 
84 
 
 QUESTIC NS FOR 
 
 [ behold thee with gratitude and love, for thy 
 unparalleled condescension and grace, in sur- 
 rendering thy life a ransom for mine. May 
 I behold thee with holy joy and thanksgiving, 
 when I think of the blessed fruits of thy death; 
 and from my heart join in Mary’s song, “ my 
 soul doth magnify the Lord, and my spirit 
 doth rejoice in God my Saviour.” And, while 
 I thus behold thee, do thou look upon me in 
 love, and manifest thyself to my soul in a way 
 which thou dost not to the world. Fill my 
 heart with animating hopes of beholding thee 
 for ever in glory, and of joining in the celes- 
 tial hymn, “ Worthy is the Lamb that was 
 slain, to receive power, and riches, and wis- 
 dom, and strength, and honour, and glory, 
 and blessing.” 
 
 QUESTIONS FOR SELF-EXAMINATION, 
 
 BRAWN FROM SUITABLE TEXTS OF SCRIPTURE. 
 
 The questions here propounded, for obvious reasons have no 
 answers affixed. Those who wish to examine themselves by 
 them after carefully attending to the directions given in Sec- 
 tion VII., ought to read them over deliberately, and to ask 
 themselves, as in the sight of God, what answer they can give 
 to each, before they proceed to that which follows. 
 
 2 Cor. v. 17 — If any man be in Christ , he is a new creature. 
 
 Have I good reason to conclude that I have 
 experienced this great renovating change? 
 Though I know neither the time when it 
 happened, nor the particu ar means which the 
 
SELF-EXAMINATION. 
 
 85 
 
 Spirit of God employed for its accomplish- 
 ment, yet do I now live as one born from 
 above ? Is it my daily study to be “ denied 
 to all ungodliness and worldly lusts, and to 
 live soberly, righteously, and godly ?” Do I 
 in all things endeavour to have a conscience 
 void of offence both to God and to my fel- 
 low men ? Instead of studying conformity to 
 the world, and regulating my conduct by its 
 maxims and customs, in all things is it my 
 first inquiry, Lord, what wilt thou have me 
 to do ? Instead of a proud and haughty spirit 
 and demeanour, do I endeavour to copy the 
 meekness and gentleness of Christ ? Are my 
 affections and desires, instead of being earthly 
 and sensual, often spiritual and heavenly ? 
 Is Jesus the object of my supreme esteem ? 
 And do I love his word, his ordinances, his 
 day, and his people ? 
 
 Gal. v. 24 . — They that are Christ's have crucified the flesh, witn 
 the affections and lusts. 
 
 Has it been my earnest prayer, and ha- 
 bitual endeavour, for some time past, in de- 
 dendence on the aids of the Spirit of God, to 
 overcome, and to slay the evil propensities 
 of my corrupt nature ? Painful and lingering 
 though the completion of the task be, have I 
 heartily engaged in it, and is it my daily 
 employment ? Instead of “ making provision 
 for the flesh, to fulfil the lusts thereof / 5 have 
 I put away every forbidden pleasure, though 
 once dear to me as a right hand or a right 
 eye ? Have I, in some measure, succeeded 
 
 8 
 
*86 
 
 QUESTIONS FOR 
 
 in subduing those passions, affections, desires 
 and sensual appetites, which pollute the soul, 
 and are offensive to God ? Is it my grief and 
 burden when any of them obtain a partial vic- 
 tory over me ? and am I thereby excited to 
 greater watchfulness and activity in prosecu- 
 ting my warfare against them ? 
 
 Gal. iv. 6. — Because ye are sons, God hath sent forth the Spirit 
 of his Son into your hearts , crying, Abba, Father. 
 
 Can I, in some measure, lay claim to this 
 distinguishing privilege, and characteristic 
 exercise of God’s children ? As an evidence 
 that I am a child of God, and have received 
 the Spirit of Christ, am I given to prayer ? 
 Do I daily enter into my closet, and shut my 
 door, and pray to my Father who seeth in 
 secret? Amid all my cares and employments, 
 my sorrows and joys, do I in every thing, by 
 prayer and supplication, with thanksgiving, 
 make my requests known to the Lord ? Do 
 I so cultivate a devotional temper of mind, 
 that amid the busy pursuits of life, I fre- 
 quently lift my thoughts and desires to God, 
 for his protection, guidance, and blessing, 
 both to myself and to others? Do I feel 
 some degree of liveliness in prayer ; and, at 
 least sometimes, with holy fervour, cry to 
 God, and wrestle for the blessing ? When it 
 is otherwise with me, and my prayers are 
 cold, formal, and unaffecting, am I dissatis- 
 fied with myself, and solicitous for the quick- 
 ening assistance of the Holy Spirit ? Do I 
 experience a filial affection and confidence 
 
SELF-EXAMINATION. 
 
 87 
 
 in God as my Father in Christ, and often cry 
 to him, Abba, Father ? Are all my prayers 
 presented in the name of Christ, and with de- 
 pendence on his blood and intercession, foi 
 an answer of peace ? 
 
 Matt. vi. 15. — If ye forgive not men their trespasses , neither 
 will your Father forgive your trespasses . 
 
 Is my practice, like that of the world at 
 large, the very reverse of this duty ? Am I 
 of an unforgiving and resentful spirit to- 
 wards those who offend or injure me ? Do I 
 cherish in my breast a desire to obtain an 
 opportunity of revenge ? Am I glad when I 
 hear that any Qalamity has befallen such per- 
 sons ? Or, on the contrary, do I in this resem- 
 ble the genuine children of God ? When I 
 consider how much I have been indebted to 
 Divine forgiveness myself, do I study, in obe- 
 dience to the command of Christ, to banish 
 every revengeful thought ? When I feel a 
 vindictive spirit rising up within me, do I 
 endeavour to suppress it ; and do I cry to 
 God to banish it from me ? Do I, from my 
 heart, forgive my enemies, and endeavour to 
 render them good for their evil ? Do I pray 
 for their forgiveness of God, and sincerely 
 desire their salvation? 
 
 Rom. viii. 9. — If any man have not the Spirit of Christ , he is 
 none of his. 
 
 Am I a partaker of the saving operations 
 of the Holy Ghost, the Spirit of Christ ? Does 
 he work in me as a spirit of sanctification , 
 
88 QUESTIONS FOR 
 
 mortifying sin, and enabling me to abound 
 in every good word and work, so that I 
 “ walk not after the flesh, but after the Spirit ?” 
 Does he operate in me as a spirit oi prayer, 
 leading me daily to the throne of grace, and 
 exciting me, with holy fervour, to “ cry Abba, 
 Father }" Does he operate in me as a spirit 
 of heavenly -mindedness, frequently directing 
 my thoughts, and desires, and affections to 
 those things which are above, where Christ 
 sitteth on the right hand of God? Has he 
 been set upon me as a seal, impressing a re- 
 semblance to his own likeness in holiness, 
 and thus making me, in a way distinguisha- 
 ble from the world lying in wickedness, as 
 the peculiar property of Christ? Under all 
 my trials and afflictions do I look up to him 
 as my Comforter, and derive my chief sup- 
 port and joy from his word and promises ? 
 Does he hear witness with my spirit, enabling 
 me, by means of his word, to discern the 
 marks of his own work in my soul, and to 
 Know that I am a child of God ? 
 
 Rom. viii. 6 . — To be carnally minded is death ; but to be spiritu • 
 ally minded is life and peace. 
 
 Am I among the number who are spiritu- 
 ally dead, and who have a sure proof of it, 
 m habitual carnal mindedness ? Are my 
 thoughts and desires chiefly set on those 
 things which pertain to the body — what I 
 shall eat, and what I shall drink, and where- 
 withal I shall be clothed ? And is it from the 
 present enjoyment, or from the hope of earth- 
 ly and sensual gratifications, that I derive my 
 
SELF-EXAMINATION. 
 
 89 
 
 chief happiness ? Or, on the contrary, have 
 I cause to believe that I am made spiritually 
 alive, because I am spiritually minded? Is 
 my mind deeply and abidingly impressed 
 with the reality and vast importance of spi- 
 ritual things, as they are revealed in the sa- 
 cred volume ? Are my heart and affections 
 frequently set on the attainment of spiritual 
 and heavenly blessings ? Have I cause to 
 believe that my treasure is in heaven, because 
 my desires and meditations are often there 
 also ? Do I derive from these meditations 
 one of my highest delights ? And, as from 
 the abundance of the heart the mouth speak- 
 eth, do I take pleasure in conversing about 
 those things which are above, where Christ 
 sitteth on the right hand of God ? 
 
 1 Peter ii. 7. — Unto you who believe he is precious. 
 
 Can I say without my heart accusing me, 
 that Christ is indeed precious to my soul ? 
 Do 1 esteem him for what he is in himself, 
 and for what he has done and suffered in be- 
 half of sinners ? Is he precious to me in all, 
 his characters, offices, and relations ? Do I 
 love him as a Teacher and Governor, as well 
 as a Saviour from the wrath to come ? and 
 do I daily look up to him for instruction by 
 his word and Spirit, and endeavour to yield 
 obedience to his laws? Do I account him 
 the pearl of great price, and love him more 
 than any earthly enjoyment ? Do I love to 
 read of him — love to hear of him — love to. 
 speak of him — love to think of him — love to 
 
 8 * 
 
90 
 
 SELF-EXAMINATION. 
 
 pray to him — and love to enjoy communion 
 with him ? Is it my grief that I cannot love 
 him more ? And is it my earnest desire that 
 all should love him ? 
 
 Matt. v. 3 . — Blessed are the poor in spirit ; for theirs is the 
 kingdom of heaven. 
 
 Is the native pride of my heart, both with 
 respect to God and man, in some measure 
 subdued? Instead of thinking of myself, and 
 of my religious attainments and services, more 
 highly than I ought, do I entertain lowly and 
 self-abasing views of all I am, and all I have 
 done ? Am I habitually sensible that were 
 God to enter into judgment with me even for 
 my best services, I could not stand ; and that 
 my own righteousness is as filthy rags ? 
 When I look back upon my past life, and 
 especially when I look inward to my own 
 heart, do I account myself the least of saints, 
 and the chief of sinners ? Do I see that in 
 myself I am wretched, and miserable, and 
 poor, and blind, and naked ? and that if there 
 be any thing good in me, or done by me, the 
 glory is due, not to me, but to the grace of 
 God ? 
 
 THE END. 
 
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