literally affirmed in the Answer required to be given by the catechumen to the next question in the Catechism, and is also implied in preceding parts of the latter.

Question. What are the benefits whereof we are partakers thereby?

66

Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the bread and wine."

We have been already taught by the Catechism that there are two parts in a sacrament, viz., the outward and visible sign, and the inward and spiritual grace; that in the Lord's Supper, the inward part, or thing signified, is the Body and Blood of Christ; that this Body and this Blood are "verily and indeed taken and received" at the communion table, and, in the Answer now immediately before us, we are taught, that the strengthening and re. freshing of our souls are effected by the same Body and Blood! Surely, my Lord, had it been the purpose of the compilers of the Catechism to obliterate every trace of the spiritual design and ends of the ordinance, and to convert it into an empty, unintelligible, and unprofitable ceremonial, they could not have succeeded better than by the adoption, in a national formulary, intended for general instruction and information, of the abovecited declarations. It would seem, too, that they had almost entirely forgotten the valuable light on this subject-(I mean what may be called a

little glossary, but a perfectly appropriate one) -provided by our Lord himself for the use of his immediate disciples, and the Jews who then believed on him, and which was sufficient to enable the most obtusely-minded among them to understand and interpret the figurative and symbolical, and, therefore, more highly significant language, used by our Lord at the institution of the Supper. But I acquit the compilers of any such design, and cannot but believe, that they adopted that exceptionable language of the Catechism from a desire to accommodate themselves to the Romish prejudices of the people as far as they could conscientiously; insensible, indeed, to the hazardous course they were pursuing, and perhaps under an impression that the passages really scriptural, contained in the Catechism, would neutralize or counteract the reluctantly-admitted phraseology. But, my Lord, the prevalence of Romish predilections in our country now constitutes a powerful reason, not for the retention, but for the expulsion of the exceptionable portions of the Catechism: and, I trust, that this consideration will have its due weight, in conjunction with the other solemn reasons previously assigned for its revision or disuse.

As it appears to me that any further remarks on the present Answer may be attended with better effect, after a few plain and serious observations on the nature and design of the Lord's

*Vide John vi. 63.

Supper, and the sentiments and dispositions with which, and the persons by whom, it ought to be commemorated, I shall postpone them accordingly. In the Lord's Supper then, I presume, there

are

I. A recognition of the spiritual union and relation of all true believers to Christ, as their common Lord and Saviour, and to each other, as constituting one body, and also of their joint communion with him, and with each other, in the participation of the Supper. These things appear to be signified by the Apostle Paul in the following passage:

"The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread and one body: for we are all partakers of that one bread."

I have introduced this passage, first, because it plainly shows, that it is the will of our Lord, that those who partake of his Supper should be not of a mixed, but of one and the same character ; viz., those who possess the scriptural characteristics of true disciples of Christ; such as are spiritually united to him by a living, fruitful, victorious saving faith; who habitually hold communion with him, individually; and unitedly with their brethren, as members with themselves of the same spiritual or mystical body, and especially when

they assemble together, in obedience to his command, to commemorate his death as the expiation for sin.

Now, it seems impossible to conceive of any thing more admirably fitted than this institution, as it is represented in the Scriptures, to cherish in the hearts of real Christians, ardent and overflowing affection towards their Saviour; and towards each other, as disciples of the same Divine Master; equally interested in the blessings of the same redemption; subjects of the same benignant government, and looking and hasting towards the same glorious and everlasting kingdom. And who that has any spiritual knowledge of the Scriptures, who has " tasted that the Lord is gracious," and has personally experienced the power of the gracious and glorious doctrines exhibited by the commemorative Rite, but must regard it as equally worthy of the dignity and condescension, of the wisdom and the love, of its Divine Institutor.

II. An invitation to the believer solemnly and thankfully to commemorate, in the reception of the Supper, our Lord's voluntary sacrifice of himself for the expiation and remission of the sins of all them that truly believe in him, receive him, and obey him; and that, by such occasional commemoration, in the exercise of faith, meditation, and prayer, and in humble dependance on the Holy Spirit, he may be enabled to realize with increasing distinctness of perception, and greater

depth of experience, the unutterable blessings of redemption; to the advancement of the salvation of his own soul, and that of others, and to the glory of God thereby.

The objects of believing contemplation thus brought by the Lord's Supper within view of the spiritual communicant, embrace, of course, every blessing and benefit of the new and everlasting covenant, but, perhaps, the following points may be deemed especially appropriate subjects of meditation on that solemn. yet delightful, occasion.

(I.) The sufferings endured by our Lord on the cross, considered as bearing an absolutely expiatory and propitiatory character.

(II.) The effects of our Lord's death, viz.

(1.) A full and all-sufficient atonement for sin. This was specifically referred to by our Lord himself, when he presented the cup to his disciples, "This cup is the New Testament in my blood, which is shed for the remission of sins."

(2.) Free forgiveness and justification received by faith.

(3.) Everlasting reconciliation and peace with. God.

(4.) The love of Christ to himself personally, as a true believer; as having loved him with an "everlasting love," and, as an absolute evidence of this love, having " given himself for him."

(5.) The all-prevalent intercession of Christ, at the right hand of his Father, as the High Priest