my "S^f-^SSS PEESENTED Division .o«^5^--" ^ Section .^JLM / ^ / v^*^ V. *'»*ifc=^-..:^-:.:^i>^ i^ ^ '# Digitized by the Internet Arcliive in 2011 witli funding from Princeton Tlieological Seminary Library littp://www.arcliive.org/details/youngcommunicantOOwill THE YOUNG COMMUXICAXT S CATECHISM, REV. JOHN" WILLISON .^T; ^-^^^ FOR YOUUG CONVEaTS. By Rev. Ashbel Green, D.D. LL.D. PUILABELPmA. JRINTED AND PUBLISHED BY RUSSELL AND MARTIEN, No. 22^ Walnut street. 1831. RECOMMENDATIONS. The Rev. Mr. Willison'i Young Com^nuni cant's Catechism Jiss been so long; before the Public, has passed through so many edU tions, and is so highly esteemed for its piety and judtciousnesa, that reconnnendation seems now to be unnecessary. I am glad to learn that another American edition of it is prqjeetrd. It certainly merits an extensive sale, and I cannot doubt, will command it. SAM'L MILLER, D.D. Princeton, June 23, 1831. Prof. Princeton Theolo. Sem. I entirely concur in the statement of Professor Miller in regard to Willison's Young Communicants Catechism. It was the manual I usually recommended to my young candidates for communion, •when, for more than five and twenty years, I was a pastor of a church in this city. I hope it will be extensively circulated. Phila. June 29, 1831. ASHBEL GREEN, D.D. LL.D. IVilHson'^s Young Communicants Catechism can be safely recom- mended as an orthodox and pious work ; and being both short and plain, may be a very useful help for instructing and preparing the young to make a right approach to the Lord's table. A. ALEXANDER, D.D. Prof. Princtton Thtoi. Sem. J. BRECKENRIDGE. Pastor of 2d Presbyteiian Church, Baltimore.. THE YOUNG COMMUNICANT'S CATECHISM. Concerning Man^s Natural Estate. %iest. In what estate were you born? ^nsw. In a woful, miserable estate, wanting the image and favour of God, which man at first had: and with a sinful nature, prone to what is evil, backward tv what is good, and exposed to the wrath of God, both here and hereafter. Q. How came you to be born in this estate? A. Because of my descent from sinful Adam, who fell from his happiness, by breaking covenant with God, and in<:urring the penalty thereof; whereby he lost all his grace, and was wholly unable to recover himself. Q. Is fallen man left without hope in this mise- rable estate? A. No: there is a noble remedy provided; for though the Old Covenant be broken and dissolved, there is an excellent New Covenant contrived, jea, revealed, and tendered unto lost sinners of mankind. Concerning the two Covenants. Q. What are these covenants which God hath made with man? A. The covenant of works, and the covenant of grace. Q. By which of these two covenants is it that jou can be saved? 4 A. Only by the covenant of grace, which is called the New Covenant. Q. Which is the covenant of works ? A. It is God's agreement with Adam and Eve, wherein he promised them life upon their perfect obedience to his law, and threatened death upon their disobedience. Q. How can we be charged with Adam's guilt, seeing we were not existent when he sinned? A. Because, when the covenant was made with Adam, he acted as a public pei'son, representing his whole posterity, who were then in his loins; and thus the covenant being made with them in him, they sinned in him, and fell with him, Rom. 5: 12, 18, 19. 1 Cor. 15: 21, '22. Q. Why cannot you be saved by the covenant of works.^ A. Because I am neither able to fulfil the con- dition, nor endure the penalty of it; that is, I can neither give perfect obedience io God's law, nor bear his wrath, which is due for breaking it. Q. Is any man now able to answer the demands of the covenant of works ? A. No; for, as we have lost our strength to perform its condition, so it is impossible for any created power to pay its penalty, or give satisfac- tion to infinite justice for the offence of sin. Q. But how is it consistent with justice to re- quire that from us, which we are utterly unable to perform.^ A. Though we, by our own fault, have lost our strength to obey, yet God doth not thereby lose his just right to demand what belongs to him. A creditor loseth not his right to crave a just debt, because the debtor has squandered away his stock and is turned bankrupt; nay, he is still liable, and his children too. So, in this case, being 5 finable to pay, will not absolve us from our debt; especially seeing the inability is brought on by •ourselves. Q. What is the covenant of grace, by which you are to be saved? A. It is Gv)d'3 graciorss covenant with sinners in Christ, in which he is pleased mercifully to offer and promise salvation to all p >or fallen sinners of Adam's race, v/ho believe in his Son Jesus Cb.rist. Q. Who are those that truly believe in him ? A. They are such, who, being made sensible of their low estate,are content to receive Jesus Christ as their surety and Saviour, and to depend upon his righteousness and satisfjclion to divine justice, BS the only ground of their justification before God, and are resolved in his strength to show forth their faith, by a sincere love and obedience to God. ^ Q. Why is this new covenant called a covenant of grace ? A. To distinguish it from the covenant of works, wherein the ground of a man's justification is something done by the man himself : whereas, in this new covenant, the ground of a man's justifi- cation is something done by a surety in his room ; and also because the surety himself, and all the blessings of this covenant, are most gracious and fi-ee gifts bestowed by God upon undeserving and ill-deserving creatures, who could do nothing to obtain them. Q. How can this covenant be altogether of" grace Vvhen faith is required of us as the condition to interest us in the blessings of it, and likewise good works to show forth our faith ? A. Though both of these be required of us, yet the grace for producing that faith and those works is promised to us in this covenant as freely as any other blessing in it; upon which account this cove- 1 * 6 nantis frequently called in scripture a Testament. Q. Why is this covenant called a Testament ? A. Because all the blessings and good things promised therein, are freely bequeathed and made over to sinners as legacies left and made sure to them by the death of Jesus Christ the Testator? and also, in it there is grace left them to perform all the duties required of them. Q. What are tlie principal legacies of this Tes- tament ? A. Pardon of sin, deliverance from wrath, peace with God, all the graces of the Spirit, with per- severance therein to the end ; safety througli death, resurrection to life, and eternal glory. Q. How is it that this covenant or testament is established and confirmed to us? A. By the death and blood of Jesus Christ, the Mediator and Testator of it ; and by the outward signs and seals which he hath instituted to be dis- pensed to us, with the preaching of the gospel. Concerning the Seals of the Covenant, Q. What are the seals of the covenant of grace? A. The two sacraments, baptism and the Lord's supper. Q. For what end hath God appointed these sa- craments, or seals ? A. To be sacred signs, memorials, and pledges of his mercy to us through a crucified Jesus, he being the great surety and sacrifice, to which we are directed constantly to look for pardon, grace, and glory. Q. Why are baptism and the Lord's supper called seals of the covenant of grace ? A. Because, like sealed charters, they confirm and assure us of the certainty of the covenant, and all its promised blessings ; and particularly, that God is willing, in and through Christ, to be a God to us, and to take us for his people ; 7 Q. What is baptism ? A. It is the sacred washing, or sprinkling with water in the name of the Father, and of the Son, and of tlie Holy Ghost. Q. What is the necessity of baptism ? A. It is necessary in respect of the command of Christ, who hath appointed it as a sign and seat of his covenant, and an external means of salva- tion ; and therefore ought to be held in reverence, and sought for with all due care: and to contemn or neglect this ordinance of Christ's institution, is a very heinous sin. Matth. 28: 19. Luke 7:30. Acts 17: 14. Exod. 4:24, 25. Q. Who properly have a right to baptism } A. All the members of the visible church, and their infants, and such only. Acts 2: 39. Q. What doth the sprinkling signify ? A. The cleansing of our souls from sin by Christ's blood and Spirit, and our entering in among the disciples and followers of Christ. Q. Why are you baptized in the name of the Father? A. In testimony of my choosing and owning God the Father, as my Father, and the great con- triver of the gospel-method of salvation through Christ. Q.Why are you baptized in the name of the Son.'* A. In token of my choosing and accepting of the Son of God as my great Redeemer and Saviour, in all his offices of Prophet, Priest, and King. Q. Why is he especially styled our Saviour.^ A. Because of the eminent hand he hath in the salvation we look for ; he preached it to us as our great Prophet; he procured it for us as our high Priest ; and bestows it on us as our Lord and King. Q. W^hv are you baptized in the name of the Holy Ghost? 8 A. In testimony of my owning and accepting of the Holy Ghost as my sanctilier, and the great ap- plier of Christ's purchase to me, whose oiiice it is to work saving faith and all grace in sinners. Q. What engagement have you come under by your baptism ? A. To believe and obey the holy Trinity, and to renounce the three great eneniies thereof, viz. the- devil, the world, and the ilesh ; and to live as a christian indeed, always remembering the name by which I am called. Q. How is it that a christian or baptized person ought to Uve.^ A. As one that is solemnly consecrated to the faith and obedience of the holy Trinity ; and par- ticularly as one that is washed in the blood of the Lamb, who will not again venture to defile him- self with sin, but will study to make Christ his pattern. Q. Are you not bound to renew your baptismal engagements, and to take them upon yourself? A. Yes, I am ', and I do it expressly when I go to take the second seal of the covenant, and partake of tlie Lord's supper. Q. Wl at is the diiference betwixt baptism and the Lord's supper ? A. The first is to be administered to us but once, but the second often: The first doth signify •our spiritual birth ,* the second our spiritual nou- rishment: Baptism is the door of Christ's house, by which we must enter; but the Lord's supper is the table at which Christ's children must feed and get strength. Q. What should be your great design in attend- ing and partaking of these sacraments? A. That thereby I may show my regard and obedience to the author of them, and that I may 9 find a crucified Jesus in them, and get myself assured of his love and purchase. Concerning the Lord's Supper. Q. What is the Lord's Supper? A. It is a religious eating of bread and drinking of wine, according to Christ's institution and ex- ample, in remembrance of his death and suffer- ings (or us. Q. When did Christ institute this sacrament? A. In the same night wherein he was betrayed, and immediately after he had eaten the Jewish passover with his disciples. Q. Wliy did he institute it at that time ? A. To show that the passover was abrogated by this new ordinance, and the Lord's supper come in its room ; and also to lay all his people under the stronger obligations to observe and attend it. Q. Why doth the time of the institution lay us under such obligations to observe it ? A. Because the command and directions which he gave us at that time, are to be regarded as the solemn dying charge of a crucified Jesus, who was going to do more for us than all the world could do. Q. Did Christ enjoin this ordinance as any task or burden on his people ? A. Not at all, but left it as a great privilege and precious legacy to the church, seeing it is a bright memorial of his dying love, a sure pledge of his second coming, and a quickenerof all the graces. Q. What are the elements or signs appointed in this sacrament? A. Bread and wine. Q. What do they represent unto us ? A. Christ's body and blood, with all the benefits and blessings thereby purchased to us. 10 Q. What is signified by the breaking of the bread and pouring of the wine ? A. All Christ's sufferings, and particularly the breaking and wounding of his body on the cross, and the shedding of his blood, to take away our sins. Q. What is signified by giving the broken bread and poured out wine to the comtnunicants ? A. God's actual making over and giving a cru- cified Christ, with all the benefits of his purchase, to believing partakers. Q. What are th.ese benefits here made over and sealed unto them ? A. A remission of sin, freedom from wrath, peace with God, peace of conscience, adoption into God's family, increaseof grace, perseverance therein, sanctified mercies and crosses, and a title to eternal life. Q. What is signified by communicants taking the bread and cup in their hand ? A. Their putting foith the hand of faith to re- ceive a crucified Christ for their Saviour, in all his ofiices and witii all his benefits, as offered to them in the gospel. Q. In what manner ought you to receive a cru- cified Christ at his table ? A. With much humility, self-denial, thankful- ness, and with close and particular application of his offices and fulness to my soul's necessities, Q. What is signified by communicants eating of the bread and drinking of the wine.^ A. Their near union with Christ, their actual partaking of the benefits of his death, the great satisfaction they have in him, and the spiritual strength and nourishment they get from him. Q. Why ought communicants to partake of the cup, as well as of the bread ? 11 A. For the more full confirmation of their faith, and because Christ said to his disciples, drink ye all ofit. ^ ^ Q. What is signified bj our receiving of both the elements ? A. Our taking and receiving Christ wholly, as he is held forth and offered unto us in the gospel, without making exception of any of liis offices or demands. We profess hereby that we are satisfied to take Christ as he is, his person, his offices, his benefits, promises, and all that is in him: That we are content with his laws, as well as his love; his precepts, as well as his promises ; and his cross as well as his crown. Q. Why did Christ make choice of bread and wine as the symbols of his body and blood ? A. To hold forth their refreshing and strength- ening virtue to believing communicants ; for as bread strengthens man's heart, so wine makes it glad. Q. What were Christ's words when he institut- ed the sacrament ? A. He spoke something concerning the bread, something concerning the cup, and something con- cerning the whole sacrament. Q. What spoke he concerning the bread ? A. He said, take, eat, this is my body which is broken for you ; this do in remembrance of me. Q. What said he concerning the wine? A. This cup is the New-Testament in my blood, which is shed for many for the remission of sins. Q. What said he concerning the whole sacra- ment ^ A. He said, as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. Q. Do we partake of Christ's body and blood here in a carnal manner ? 12 A. No ; but only in a spiritual way. Q. What is the meaning of these words, Take^ eat, this is my body broken for you ? . A. The plain meaning is, that the broken bread signifies and represents Christ's body as it was broken and bruised for his people. Q. In what manner are we to take Christ and his benefits in this sacrament ^ A. We are to take Christ and all the blessings of his covenant in the following manner: 1. Sin- cerely and honestly, without dissimulation or hy- pocrisy, which is a thing most hateful to God. 2. Entirely, fully, and without exception of any thing required of you. 3. With close and particular application, say- ing, "My Lord, and my God." 4. With thankfulness and praise, stirring up your souls, and all that is withip you to bless his holy name. 5. With humility and self-denial, reckoning yourselves unworthy of the least crumb from his table, renouncing all confidence in your prepara- tions, humiliations, or qualifications of any sort, saying, "In the Lord only have I righteousness and strength." Lastly. We ought to take Christ and his pur- chase in the sacrament with full assurance of faith; believing that Christ and all the blessings of the covenant, and purchase of his death, are here- with given to us, as really as Christ gives the bread into our hands. Q. Is not Christ really present in the sacrament.^ A. Yes, he is so ; but yet he is not bodily, but spiritually, present there. Q. How is it we partake spiritually of Christ's broken body ? A. We do it when our souls do share of the be- 13 nefits and fruits of his broken body, such as par- don of sin, increase of grace, access to God, spi- ritual discoveries, freedom from bondage, and the like. Q. How long did Christ intend this sacrament should continue ? A. Until his coming. Q. Why no longer ? A. Because in heaven there will be no need of sacraments to represent Christ, he being always there in a bodily way. Something more particular of the Nature and Ends of the Holy Supper. Q. What further account can you give of the na- ture and design of this sacrament? A. It doth evidently partake of the nature of a seal, of a feast, and also of an oath. Q. What hath it of the nature of a seal ? A. It is justly called a seal of the covenant of grace ; because, like a sealed charter put into our hands, it doth make over, seal and confirm to us, a right and title to all the benefits and fruits of Christ's purchase, which are therein promised to believers. Q. What kind of a seal is this sacrament ? A. It is a spiritual seal, and of great value, see- ing it is a seal of Christ's own devising and en- graving, whose inscription is, Christ loving us; and whose image is, Christ dying for us. Q. What hath this sacrament in it of the nature of a feast ? A. It is justly called a feast, as it brings food, nourishment, and delight, to the souls of worthy communicants, the invited guests. Q. What sort of a feast is it } A. It is a spiritual feast, a marriage feast, a 14 feast upon the sacrifice of the Son of God ; a feast of Christ's making, of a strange nature, in which Christ is both the master and matter of the feast, the provider and provision, the feeder and the food: for his fiesh is meat indeed, and his blood is drink indeed. Q. In what respect is this sacrament of the na- ture of an oath ? A. In respect the word sacrament was used among the Romans, (from whence it is borrovi'ed) for a military oath, whereby they bound themselves to be true and faithful soldiers to their general ; so in this ordinance we in effect swear allegiance to the King of heaven over the broken body and shed blood of the Son of God, and also bind ourselves to be true and faithful soldiers to Christ our cap- tain-general in the spiritual warGire. Q. What are the main ends you have in view in coming to this ordinance ? A. To keep up the remembrance of Christ's death and suB'eiings, to get communion with him, to renew my baptismal covenant, to get my faith strengthened and confirmed, and all my graces quickened. Q. What is implied in remembering Christ? A. It hath in it, 1. The knowledge of Christ, and the method of redemption through his blood. 2. Some precious acquaintance with him, by a work of grace on the heart, and closing with him by faith. 3. A believing contemplation of his death and sufferings. 4. Such a remembrance as makes deep and suit- able impressions on our souls. Q. What are these sufferings of Christ, which yo\j are to remember at his table? A, Those which are recorded in his word* 15 Q. What do you remember of these just now ? A. I remember the assaults and temptations he met with from the devil ; the reproaches and per- secutions he endured from wicked men ; his soul- sufterings and agonies in the garden of Gethsema- ne ; the cruel mockings, buttetings, crownings, spittings, and scourgings, he endured in the high- priest's palace, and in Pilate's judgment-hall ; and lastly, his bloody sufferings, and bitter death on Mount Calvary, \\ hen he was nailed to the cross, forsaken by his friends, derided by his enemies, and deserted of God. Q. What was the cause of all these sufferings? A. Chiist's own love, and our sins: For having in his astonishing free love, undertaken to satisfy divine justice for us ; " He was wounded for our transgressions, and bruised for our iniquities," Q. Are we not under the strongest obligations to keep up the sacramental remembrance of Christ ? A. Surely we are ; for he is matchless in his love to us, poor, sinful worms, having remembered us in our low estate, and done and suffered more for us than all the world could or would have done. And likewise, he hath strictly enjoined us, among his last words, to continue to celebrate this menio- rial of his death. Q. Why do we need this metnorial ? Are w^e in any hazard of foi-getting his matchless love .^ A. Yes ; for so worldly are our hearts, so unbe- lieving our minds, so treacherous our memories, and so wavering our affections, that we are apt to be ensnared by the world's allurements, and to let Christ and his love slip out of our thoughts. Q. Is not the fresh and frequent remembrance of a crucified Christ in the sacrament very useful and advantageous to us ? 16 A. Yes. Q. In what respect is it useful ? A. For weakening and killing of sin, for melt- ing a hard heart, for overcoming of Satan's temp- tations, for quickening and increasing grace, and for giving comfort in all tribulations. Q. What kind of a remembrance ought we to have of the suiferings and death of Christ at his table? A. l.We must have an awful and reverential re- membrance, adoring the justice and holiness of God, displayed in the sufferings of Christ his dear Son. 2. It must be a mournful and heart-breaking remembrance to look on a slain Christ in the ele- ments, as one pierced through and crucified by our sins. 3. We must have a sin loathing remembrance ; abhorring with the utmost detestation, our cursed sins that made a strong and mighty Redeemer to sweat blood. 4. It must be an affectionate remembrance. 5. It must be a thankful remembrance. 6. It must be a confident remembrance, laying the whole stress of our soul's justification and sal- ' vation upon the death of Christ. Q. How can we both mourn and rejoice at the same time ? A. We may upon different accounts ,• for as we should mourn for our sins that pierced Christ, and put him to death ; so we ought to rejoice in his wonderful goodness, that undertook to be our surety and sacrifice, to save us from sin and wrath: and the more we are helped to mourn, we have still the greater ground to rejoice and be glad in him. 17 Q. How so ? A. Because a mourning heart for sin is a good evidence of a person's interest in Clirist, and his purchase. Q. What obligations lie upon us to come and partake of tliis ordinance? A. Ail the professors of Christ are obliged to it on many accounts: 1. In point of duty. 2. In point of interest. 3. In point of gratitude. 4. In point of safety. Q. Wherein lies the sin of neglecting this ordi- nance ? A. In that it is no less than contempt of the words of our dying Saviour, disobedience to his command, ingratitude to our greatest benefactor, a base slighting of God's love, Christ's sufferings, and all the great preparations he hath made for us; a wronging of our own souls, and despising of our choicest mercies and privileges. Q .W^hat is the danger of neglecting this duty? A. It draws on the wrath and vengeance of God, nay, of Christ the Mediator ; which must be very terrible. As God threatened to cut off those that neglected the passover of old, so lie threatened severe wrath against tiiose, who should neglect the gospel feasts. Num: 19, 13. Zech. 14: 16, 17, 18. And these threatenings are renewed. Matth. 22: 7. Luke 14: 24. Q What are the great ends and uses of the Lord's sapper? A. 1. To keep up the solemn and lively remem- brance of ^Christ's death, and dying love to lost sinners among men, while the world stands. 2. Solemnly to make over, apply, and seal Christ, his purchase, and all the benefits of the new covenant unto true believers. S. That hereby we may have occasion to mak^ 2* 18 public profession of our owning and receiving a crucified Jesus, as our only Saviour and Master. 4. That we may testify our thankfulness to God, for giving his Son to die for our redemption ; and to the Son, for laying down his life so willingly for us. 5. That we might get a pledge and seal of our union and communion with Christ, and our faith in his promises strengthened and confirmed. 6. That we may renew and seal our covenant with God in Christ, personally ratify our baptis- mal vows, and solemnly bind ourselves to take God for our God, and give up ourselves to be the Lord's people, and to walk with him in the ways of gospel obedience. 7. It is appointed as a sign and bond of believ- ers' union and communion among thensselves ; their mutual love, and fellowship one with ano- ther. Lastly. It is designed as a spiritual meal, for strengthening the Lord's people in the inward man, for nourishing their graces, cheering their hearts, removing their fears and faintings, and giving them a pledge of heaven, and a foretaste of the eternal communion above. For all which, see Math. 26: 26, 27. 1 Cor. 11: 20, 25, 35, 36. Gal. 3: 1. 1 Cor. 10: 16, 17. Heb. 9: 15, 16, 17. Of worthy and unworthy partakers. Q. Are all partakers to be reckoned welcome guests at this holy feast ? A. No. Q. Who then are such ? A. Only believers are worthy partakers of it. Q. Who are these ? A. They are such, who by faith do cordially consent to the covenant of grace, sincerely aim to 19 do honour to Christ at his table, bj showing forth his death, and study preparation for it. Q. Who are the unwelcome guests ? A. Those who never closed with the offers of the gospel, and neglect preparation for this feast ; and particularly those who continue in love and league with sin, while thev pretend kindness to Christ, and to renew covenant with him. Q. What is to be understood by the worthiness of those who are called worthy partakers ? A. Not any worthiness in a legal sense, for we are all unworthy before God of the least mercy ; but only a gospel suitableness, and meetnessof the soul's state and frame to attend this holy institu- tion. Q. May not even a believer be guilty of partak- ing unworthily } A. Yes, he may, if he neglect self-examination, harbour any kno'wn sin, or want grace in exercise. Q. What is the duty of worthy partaking, and wherein doth it lie.^ A. It is, in short, to eat and drink at Christ's table, with a believing and thankful remembrance of his dying love, looking by faith to him whom we have pierced for salvation, and lodging our souls in his wounds, mourning for sin that pierced him, and solemnly resolving in his strength that we will pierce him no more. Q. What is the advantage of worthy partaking? A. Hereby remission of our sins through Christ's blood is assured, the power of sin is weakened, the graces of the Spirit are strengthened, the soul's diseases are cured, the doubts of the mind are re- solved, and sweet views of Christ and glory are obtained. Q. What is the sin of unworthy communicating, and wherein doth it lie ? 20 A. It is to partake without due preparation, and right ends, or to eat and drink without suitable knowledge and reverence, without reconciliation to God andour :iein;hbour, or vv'ithout the exercise of the sacramental graces, such as faith, love, and repentance ,• or to approach, while we entertain any known sin. Q. What is the danger of unworthy partaking ? A. Hereby the guilt of Christ's body and blood is contracted, and God highly provoked ; and the guilty person draws down judgments and damna- tion upon himself, if it be not timely prevented by repentance and free mercy. Q. Why is a man's unworthy partaking charged mainly upon not discerning the Lord's body in the sacrauTcnt.^ A. Because theunworthycommunicant doth not consider that the bread h.ere is solemnly consecrat- ed to represent the Lord's body, but eats it as earnestly as if it were common bread ; and be- cause he puts not due respect and honour upon the body of our crucified Lord, here set forth ; but treats it as if it were the body of a mere man or common person. Q. How shall we prevent this guilt and danger? A. By entering into God's covenant, and mak- ing due preparation for approaching to his holy ta- ble, both habitual and actual. Of preparation for the Lord^s Supper. Q What is the necessity of making such prepa- ration for attending this ordinance ? A. Because the approach we make to God in it is very near and awful ; and the author of it is a holy, jealous, and heart-searching God, who will shortly call us to account. And because we are 21 assured there is great benefit by a worthy ap- proach, and as great danger by an unworthy. Q. What is our habitual preparation ? A. Our being in a gracious state. Q. What is the actual preparation requisite for approaching the Lord's table ? A. It mainly lies in these two ; Examination of ourselves, and excitation of our graces. Q. What sort of examination is needful before our partaking ? A. There is a public church examination neces- sary by church officers, that the Lord's table be not abused by the ignorant and profane ; and there is a private self-examination necessary by our own consciences, that the Lord's supper be not unwor- thily received through unbelief, impenitency, for- mality, eaithliness, pride, malice, or any secret sin entertained b^ us. Q. What things must we examine ourselves about before we approach ? A. Principally concerning these three: Our right to the Lord's supper, our need of it, and our actual fitness for it. Q. Why about these three ? A. Because, if we have no right to it we shall but usurp it ; if we feel no need of it, we shall but despise it ; if we be unfit for it, we shall but abuse it, and hurt ourselves. — ■»■ Examination of our Eight to the Lord^s Table. Q. What is the right to the Lord's table ? A. It is two fold: 1st. There is an outward and visible right before the church. 2dly. There is an inward and invisible right before God. Q. Who are those that have the outward and visible right to this ordinance ? A. Those who are baptized, and have a compe- 22 tent measure of Christian knowledge, profess their faith in Christ, and are blameless in their lives t)efore men. Q. Are all such persons worthy partakers ? A. No ; but they liave such an outward and visi- ble right before the church, tliat they cannot be excUuled ; for of this outward right,only the church is to judge. Q. Who are these who have this right ? A. Neither the ignorant nor profane have it, and therefore they are to be excluded from the Lord's table. Q. Why are the ignorant to be excluded ? A. Because they are not capable to examine themselves, nor to discern the Lord's body ; and so behoved in this case to eat and drink unwor- thily. Q. Why are the profane to be excluded } A. Because they who allow themselves to live in sin, can have no communion with a holy God.Nay^ they expose themselves to his judgments by com- ing with defiled hands to his holy table. Q. Who are those that have the inward and in- visible right to !iis holy ordinance? A. Those who not only have knowledge, a pro- fession, and blameless walk ; but are really within the covenant by a true faith in Jesus Christ, even a faith that works by love, and purifies the heart as- well as the life ; they are really in heart before God, what ihey seem to be outwardly before men. Q. Who are the judges of this right ? A. Of this inward right the church cannot judge; but every man is to inquire, examine, and judge of it with respect to himself. Q. By what evidence may a man know that he is really within the new covenant and thereupon judge that he hath an inward and invisible right to its seal before God ? 23 A. If he can sav, that he hath seen himself pe- rishing, while upon the whole bottom of a covenant of works, and that he hath fled from it to the new covenant, heartily approving the whole frame and contrivance of it ; accepting of Christ the Tlledi- atorof it in all his offices, and giving up himself to be the Lord\«i, to live fjr him, and walk with him in newness of life. And that it is his earnest desire that his inward man, as well as his outward, may be conformed to the laws and ima2;e of God. o' Examination of our need of the Lord's Supper, and of the warns we should seek to be supplied thereat. j Q. What need have you of the Lord's supper ? !• • A. I need it upon many accounts: As, 1st. To bring a crucitied Jesus, in a lively manner, to my remembrance. 2dly. To renew my baptismal vow, and lay me under stronger engagements to be the Lord's. Sdly. To nourish and strengthen my weak graces. 4th iy. To fortify me against Satan's temp- tations, and all other discouragements. 5thly. To renew the sense and assurance of my pardon, which is fi"€f|uently obscured and darkened. Q. What are these things which obscure the evidence of pardon ? A. Sins, both of omission and commission, and especially sins against light. Q. Why should you examine your wants before you approach to the Lord's table ? A. Because there Christ is set forth with all his^ fulness for the supply of my spiritual wants and necessities; and it is necessary that I should have a lively sense of these needs, that I may know what to apply for to this full Saviour, when at hi^ table. 24 Q. What are these wants you ought to inquire into before partaking? A. I ought to examine these chiefly: 1st. What sins I want most to be subdued. 2dly. What graces I want most to be strengthened. Sdly. What mercies I want most to be bestowed. 4thly. What faculties of my soul I want most to be sanc- tified. 5thly. Wliat offices of Christ I want most to be executed in my soul. Q. How may you discover the sins you want most to be subdued.? A. By examining what are the sins or corrup- tions which do most prevail in me, if it be atheis- tical thoughts, unbelief, pride, passion, heart-hard- ness, earthliness, wandering, formality, back- sliding or any other; and these I must keep in eye, that I may apply to a full Saviour at his table for strength to wrestle against them and overcome them. Q. How may you discover the graces you want most to be strengthened.^" A. By examining which of the graces are weak- est and lowest there, if it be faith, hope, love, meekness, humility, or any other; and these I must bring to a full Christ at his table, to be cherished, strengthened and increased. Q. How may you find out the mercies jou need most to be bestowed.? A. By examining what are my present com- plaints, wants, and difficulties, and what are the mercies which would be most suitable and reliev- ing to me under them; if such as these, intima- tions of pardon, spirituality of affections, liveli- ness in duty, patience under crosses, conduct in intricate cases, strength against corruptions and temptations, deliverance from atheistical or blas- phemous thoughts, or the like: And these mercies 25 I must remember, to ask them from Christ, when at his table. Q. How can you find out the faculty of your soul you want most to be sanctilied? A. By examining what is the power or faculty that is least renewed, and needs most the Spirit's influence to be poured out upon it, if upon my understanding, to cure its blindness, and en- lighten it with saving views of spiritual things; or if upon my will, to cure its perverseness, and make it pliable to God's will; or upon my memory, to cure its treachery and weakness, and to strengthen it to retain God's word; or upon my conscience, to cure its seared ness, and to make it tender and watchful; or upon my affections, to cure their coldness to Christ and spiritual things, and to fix them upon right objects. Q. How may you discover the office of Christ you want most to be executed in you? A. By inquiring into the case of my soul, and plagues of my heart, saying, Whether do I need Christ most as a prophet to teach me and cure my ignorance.^ or as a priest, to cover me with his right'^ousness, and intercede with God for me.^ or as a king, to subdue my heart to himself, and con- quer my indwelling corruptions? And being sen- sible of my soul's need, I must go to my full Re- deemer at his table, and say, Lord, come and exe- cute such an office in my soul. Examination of our sins necessary before par- taking. Q. Why must you inquire so narrowly about your sins before partaking? A. Upon several accounts: 1st. That there may be no Achan lodged to hinder the presence of God 3 26 with me. 2dlj. That, by discovering them, I may be helped the better to look upon him whom I have pierced, and mourn. 3d!y. That I may be more capable to point out my wound and sore unto my physician for cure. 4th!y. That I may beliold the evil of them in the glass of Christ's sufferings, and be thereby moved to hate them and turn iVom them all unto God, and walk with him in newness of life. Q. How ought you to manage this part of your preparation-work, so as to accomplish a diligent search for your sins? A. 1st. I must set time apart for it, and before I begin it, pray earnestly for the illuminations of the Spii'it of God to discover sin unto me. 2dly. I must think upon the sins of my heart and my life, my sins of omission and commission, and these both open and secret, of ignorance, and against light, and the sins of my station and cha- racter in the world. 3dly. For my help, I will read our Catechism and the ten commandments, and the sins therein enumerated, with their many aggravations, and inquire how far I am chargeable therewith. 4thly. 1 will never give over search- ing, and thinking, until I see my indispensible need of the blood of the Lamb of God, which cleanseth us from all sin. Q. What are those lusts and plagues of the heart, that we should be most concerned about, in self-examination.^ A. We ought, with deep concern of soul, to in- quire into those grievous heart-plagues, viz. our atheism, unbelief, worldly-mindedness, pride, im- penitency, forgetfulness of Gotl, slighting Christ, as offered in the gospel, our- aversion to duty, in- gratitude for mercies, security and formality, un- niindfulness of death and eternityj our heart-back- 27 srulings, wanderings and wearying in duty, rest- ing upon duties, forgetfulness of solemn vows, our malice, passion, envy, discontent, &:c. Examination of our actual fitness for the Lord's Table. Q. What is that fitness which every communi- cant ought to have before partaking? A. It is two-fold, both habitual and actual^ and both must be h:id by every one. Q, What is this habitual fitness or preparation which every partaker must have? A. He must be a believer, a man in a gracious state, that hath the habits of grace planted in his soul. Q. How may we know if our spiritual state be good ? A. By such evidences as these. If we be heartily concerned about our souls and eternity, and care- fully seek the fiivour of God through Christ: if v/e place our happiness ia the enjoying of commu- nion with God, and not in the world's comforts. If Christ the Mediator, his ordinances, people, and all that belongs to him, be precious to us ; if in-dwelling sin be our burden, atid we sincerely strive against sin bath in heart and life: if we make conscience of our words and ways, and have a re- pect to all God's commandments. These are marks of our state beino; good. Psal. 7^: 25. Rom. 8:5. 1 Pet. 2:7. 1 John 3: 9, 14. Gal. 5: 25. Rom. 7: 24. Psal. 119: 6, 128. Q. What is that good estate we must necessa- rily be in, if we would be worthy communicants? A. We must be in covenant with God through faith in Jesus Christ; and acquainted with a sav- ing change of our hearts and natures by a work of 28 Q. Who are those that are in covenant with God ? A. Those who have actually taken hold of the covenant of grace, and have cordially consented to its gracious offers and terms by faith. Particu- larly those who have been thoroughly convinced of their misery under a covenant of works, and have betaken themselves to the new covenant j* have heartily acquiesced in the way and method of sal- vation through Christ and his righteousness ; have cordially accepted of Christ in all his offices and promises ; and in Christ's strength have engaged to live for God, and walk with him in newness of life. Tsa. 44: 5. Jer. 50: 5. Rom. 6:4, 13. Q. But what shall be said to those, who are dis- couraged with a sense of their own unworthiness to enter into covenant with God, that they sus- pect God is not willing to accept of them ? A. 1. God never refused to enter into covenant with any upon the account of unworthiness. Who more vile than Manasseh ? and yet God excluded him not upon his humble application. Who more unworthy than the prodigal, that forsook his fa- ther ? and yet upon his return, the father tdkes him into his arms. 2Chron. 33: 12, 13. Luke 15: 13, 15. 2. God never took any into covenant with him but the unworthy. 3. The more sensible we are of unworthiness, and humbled for it, the more fit we are for cove- nanting with God ; for it is suc4i he hath promised to accept. Psalm. 10: 17. Isa. 66: 2. Matth.5:3. 4. Though we be altogether unworthy, in our- selves, of being taken into covenant with God ; yet worthy is the Lamb our surety, who hath me- rited this privilege to unworthy sinners, and it is only his worthiness that we must plead. 29 5. We have the plainest calls, and most pressing invitations from God totheunworthiest of sinners to come and enter into covenant with him, and many arguments made use of to engage them to it. 2 Chron. 30: 8. Isa. 51: 4. Isa. 55:3,7. Ezek. 18: 30, 32. 2 Cor. 5: 20. Now for anj to doubt of God's willingness to enter into cove- nant with them, after these plain proofs which he has given us of it, is no less than to suspect God's sincerity and ingenuity in his offers and declara- tions ; which must be no small crime. Q. Are not those, that are truly in covenant with God, acquainted widi the new birth and a work of regeneration } A. Yes ; for these two, being in covenant with God by faith in Jesus Christ, and being renewed or born again, are inseparably connected. Ezek. 36: 26, 27, 28. 1 Cor. 5: 17. Q. What are the signs of a person that is unre- generate, and in a state of nature? A. They are such: 1. Who love the world and the things of it more than God. 1 John 2: 15. James 4: 4. 2. Who against light live in the practice tf se- cret wickedness, or regard iniquity in their hearts. Col. 3: 5, 6. Isa. 1: 13, 14, 15. Jer. 44: 16. 3. Who believe not the report of the gospel concerning Jesus Christ. John 3:36. John 8: 24. 4. Who go about to establish their own righte- ousness, not submitting to the righteousness of Christ. Rom. 10: 3. 5. Who are haters of the people of God. 1 John 2:9. John 3: 10. Q. By what marks may we know if the saving change by regeneration be wrought upon us, and that we are new-born, and in a state of grace } A. By these: i. If we have got our eyes opened, 3 * 30 and new discoveries of sin, Christ and holiness: If sin appear to us most vile, Christ most neces- sary, and holiness most beautiful. Acts 27: 18. Rom. 7: 12, 13. 2. If we have got new cares and concernments of soul, not about " what we shall eat, drink," &c. but " what we shall do to be saved," get the favour of God, our interest in Christ secured, and our souls made meet for glorj. Matth. 6.: 31, 32, 23. Acts 16: 80. Job 23: 3. 3. If we have got the new heart, and a new principle of spiritual life, and be endued with new resolutions to strive against sin, and walk with God in newness of life. Ezek. 36: 26. Rom. 6: 4, 12. Gal. 5: 16, 17. 4. If we have new desires after the word of God, and the means of spiritual nourishment. 1 Pet. 2:2. 5. If we have earnest desires after God's pre- sence in ordinances, and particularly after con- verse with God in secret prayer. Psal. 63: 1,2. Psal. 73: 28. Acts 9: 11. 6. If we hunger and thirst after righteousness both iniputed and inherent. Matth. 5: 6. 7. If indwelling sin, and remaining corruption in our hearts, be our greatest grief and trouble. Rom. 7: 24. 8. If we have a sincere love to all the people of God. 1 John 3:14. Lastly. If we come to the light, and be willing to be searched, and have matters put to trial. John 3: 20, 21. Psal. 139: 23, 24. Q. Is it not an essential property of true grace, and where it is to grow ? A. Yes ; because, I.Grace is the seed of God, 1 John 3: 9. And it is natural for seed to grow. 2. Because of the union of the gracious soul with Christ the head. All believers are branches 31 ingrafted into this true vine, and therefore must grow. John 15: 5. 3. Because God hath appointed it, that hereby believers by degrees may be made meet for hea- ven, and ripened to be transplanted to the new Jerusalem. Col. 1:12. Prov. 4: 18. Q. How may we know whether we grow in grace or not ? A. By these marks our growth maybe discern- ed: "^ 1. If we are growing downward in humility, and are still more vile in our ov.n eyes. 1 Pet. 5: 5. 2. If we be growing upward in heavenly mind- edness, and the world have still the less room in our hearts. Heb. 11: 13. 3. If cur appetites after spiritual food be in- creasing. 1 Pet. 2: 2. 4. If our consciences be growing more tender and watchful against sin : and if we notice the first rising of sin in the heart, and avoid all temp- tations to it. Gen. 39: 9, 10. 5. If we take more delight in spiritual exercises,"' prayer, praise and meditation : or in those duties that are displeasing to the ilesh, such as mortifi- cation, self-examination, mourning for sin, self- denial, Lc. 6. If we be more concerned for the glory of God, the interest of Christ's kingdom, and the good of precious souls. 7. If we can trust in God, when outward and visible helps do fail. Heb. 2: IT, 18. Q. Shall we conclude those to have no true grace, who complain that grace is so far from growing in them, that they are sensible of a decline in it } A. No; for 1. Believers do not grow at all times, they have not only their spring-time, but 32 also their winter-seasons, when their leaves do wither through some prevailing temptation, and they seem to be on the declinino- hand ; for we see the church of Ephesus is charr jus- tification; for conformity and likeness to G )d, as well as for access to fellowship and communion with God; and I will plead, that he may send his ' 58 Holy Spirit into my soul, for producing holiness, and all the graces of the Spirit. Q. What view have you got of the promises of the covenant, and their usefulness? A. I look upon them as the ground of all my faith and hope, and I desire to make daily use of them, and to plead them with God for furniture and strength to perform every duty, and for persever- ance and thorough bearing in all the steps of my pilgrimage, and I resolve to have recourse to him in every strait and difficulty. Q. As you profess willingness to accept of God in Christ as your God, are you not also willing to dedicate yourself to him for his use and service? A. Yes, I am willing (I hope through grace) to give up and surrender unto the Lord myself, and all that belongs unto me, my soul and body, with all their powers, faculties, senses, members, and enjoyments, to be instruments of his glory, and to be disposed of by him for his use and service at his pleasure. Q. How do you instruct your willingness to give up and surrender the powers and faculties of your soul unto the Lord ? A. I think I am willing to dedicate and give up my understanding to the Lord, to contemplate his perfections, and know his will; my memorj' to him, to retain and treasure up his gracious promises and counsels; my will to him to choose and refuse every thing according to his will, and to comply therewith in all things: and my conscience to him, to be his deputy, to accuse and excuse according to his direction. Q. Do you also resign and give up the passions and affections of your soul unto the Lord? A. Yes, I give up and dedicate my passion of grief to the Lord, to mourn for every thing that is offensive to him; my hatred, to abhor every thing 59 that is hateful to him^ my desires, to long for his presence j my love, to embrace and entertain him; my delight and joy, to solace myself, and to ac- quiesce cheerfully in him, as my soul's portion and happiness. Q. In what respects do you resign your bodily senses and members to the Lord ? A. I give up my eyes to read his word, and be- hold his wondrous works; my ears, to hear his word, and attend to his counsels; my taste, smell, and feeling, to discern and relish his sweetness and excellence in the creatures; my tongue, to proclaim his praise, and commend his ways and service; my hands to help his people; and my feet to walk in paths pleasing to him. Q. How do you resign your enjoyments and comforts to the Lord? A. I resign my time, my health, my talents, my opportunities, my relations, my gifts, my interest, my power, my wisdom, my substance, my honour, my reputation, and all I have in the world, unto the Lord, to be employed and disposed of by him for his glory, as he thinks proper. Q. What view have you now of sin and of those sins you once esteeir.ed as your right hand and right eye.^ A. I see and abhor them as the enemies and cru- cifiers of my Lord Jesus, and as the very nails and spear that pierced him, and desire to throw them out of my heart, and to cut off every right hand and pluck out every right eye, and to renounce all ungodliness and all beloved lusts, and count no sins too dear to part with for Jesus Christ my Lord. Q. What do you think now of companions in sin and their solicitations? A. I am convinced of their folly, and resolve never to follow the multitude to do evil, nor to join them in any of the common sins of the age, and steadfastly (through grace) to avoid the snares. 60 and resist the temptations of evil company; saying, with the Psalmist, depart from me, ye evil doers, for I will keep the commandments of my God. Q. What thoughts have you of the people of God, and those who bear his image? A. I look upon them as God's precious jewels, the excellent ones of the earth, and the most desi- rable company in the world. Q. But what do you think of them when you see them few and despised ? A. I resolve through grace, to join Christ's little flock, his praying, and sin-hating flock, though they be few in number: I desire to -love them above all others, and to accept of them as my fellow travel-^ lers to the heavenly Zion, and that notwithstand- ing of their being despised or reproached by the world. Q. But what do you think of the cross, and of sharp persecution, that sometimes attend the own- ing of Christ? A. I desire to take Christ with his cross, as well as with his crown: and to welcome the world's hatred, reproaches, injuries, or any kind of trou- ble or persecution I may meet with for owning Christ, his truth and ways. Q. What think you of the Holy Scriptures? A. 1 believe they are indicted by God's Holy Spirit, I value them above all books, I accept of them thankfully as a guide through the wilderness, a light to my feet, and a lamp to my paths, and a treasure of comforts and cordials suitable for me in all cases and difficulties, which I desire always to search into and study to be acquainted with. Q^ What do you think of the Lord's day? A. I regard it as holy and honourable, and as a standing testimony of the perfection of Christ's sacrijc?; I look upon it as the best day of the week, as being Christ's weekly market-day for 61 needy souls, which I resolve to improve carefully for getting provisions for my soul through the rest of the week. Q. "What do you think of gospel ordinances? A. I look upon the word, sacraments, prayer and praise, to be God's institutions, and means of conveying grace to souls. I tiiankfully accept of them, as needful helps in the way to heaven, and as meeting places betwixt God and n^y soul: and desire to make it my main errand in attending them to meet with him therein. Q. What do you think of the Lord's supper that you have in view? A. I look upon it as Christ's baiiqueting-house and spiritual feast, which in his love he hath pro- vided for refreshing and strengthening his people's souls, while travelling throujih this wilderness. I desire to bless God for it, and to accept of it as a rare privilege, a quickener of grace, a memorial of redeeming love, and a pledge of Christ's secotid coming. Q. What do you think of the duty of prayer? A. I look upon it not only as my great duty, but also as an honourable privilege, seeing hereby I have access to converse with God; and therefore I resolve through grace to live a life of prayer and acquaintance with God, in and through Christ, all my days, and that I will always go to God and consult with him in all cases and difficulties. Q. What do you think of the rest of the duties of Christianity, and of those which the moral law enjoins? A. I look upon the law, (which Christ hath adopted into the covenant of grace, as a rule of life to his people,) to be holy, just, and good: and the duties enjoined by it to be most reasonable, calculated for the glory of God and his people's good. The gospel, which is the doctrine of grace, 6 62 doth strongly enforce this law, by teaching us so- briety with respect to ourselves, righteousness with respect to our neighbour, and godliness with re- spect to God. And the love of Christ doth mightily constrain us to the diligent performance of all these moral duties. Q. What do you think of the rods and afflictions which attend the children of God } A. I believe they are fatherly chastisements for our good, and that they are wisely and seasonably ordered by him who hedges up his people's ways with thorns, that they may not find their crooked paths, and therefore, I desire to submit to the rod, as the needful discipline of Christ's house, and to welcome his convictions and reproofs, as well as his comforts and smiles; and to bless him for afflictions as well as for mercies. Q. What do you think of the life of faith? A. I believe it to be the most happy life, and that it ought to be the daily life of God's people while in this world. And I desire to study and learn this noble life of faith, and of dependence upon the Son of God, and to make daily use of his blood and righteousness to cover my guilt, and of his grace and strength to enable me to perform duty, conquer sin, resist temptation, and bear affliction. Q. What do you think of the spiritual warfare which Christ calls you to? A. I look upon that war as just and honourable; and therefore do come in, a volunteer at the sound of the gospel trumpet, to enlist myself a soldier under Christ's banner; I do for ever abandon the devil's camp, and am willing to swear allegiance to Christ Jesus, to take up arms for him, and to fight against his enemies, the world, the devil, and the flesh, all the days of my life. I resolve never to make peace with these enemies, nor agree to a 63 cessation of arms. I will never wittingly rest nor give harbour to these bosom traitors, indwelling lusts and corruptions: but under the conduct of my glorious Captain, and in his strength I will carry on the war, till I attain to that complete victory which is promised to all believers in Christ. Q. What do you think of those who are desert- ers and runaways from Christ's standard ? A. I look upon them as guilty of the greatest madness, and exposed to the greatest wrath, see- ing Christ's soul can take no pleasure in those who draw back from him; and therefore I propose, through grace, to keep close by my Captain, and to adhere to his cause and interest all the days of my life. Q. In whose strength is it, that you engage to all these parts and articles of the covenant? A. Only in the strength of Jesus Christ my head and surety, who hath undertaken for me, and pro- mised to make his grace forthcoming for me. Wherefore I altogether distrust my own strength and resolution, and betake myself to borrowed strength. I resolve never to trust in my promise to Christ, but in Christ's promise to me, that he will never leave me nor forsake me. Q. W^ill you satisfy yourself with a public pro- fession and engaging to these thino;s before men.^ A. No: I will through grace profess and declare all these things also in secret before God. And I will give consent to all the parts and articles of God's covenant of grace in the most serious and self-denied manner: and I will, by grace, bind and engage myself to them by entering into secret transaction, orpersonal covenant withGod through Christ, before I come to take the seal of God's co- venant. And afterwards I will adventure, in his strength, to approach to his holy table, to ratify and seal this bargain, before men and angels. 64 An examfile of a young Communicant'' s secret trans- acting and covenanting with God, before his ap- proach to the Lord's Table. Almighty God, and Creator of all things, Thou didst make man at first upright and happy: but by the fall he is become most sinhil and miserable. I ac- knowledge, that by nature I am an enemy to thee, a child of wrath, and a slave to sin and Satan. I have been a transgressor of thy laws from the womb ; and it is a wonder of thy patience that thou hast not made me a monument of thy wrath in hell, long before this time. Oh ! what will become of me to all eternity, if I abide in this state ? I have heard there is mercy in God to lost sinners through the blood of a crucified Jesus, which revives my drooping soul. O can this mercy reach the like of me ! But surely the viler sinner I am, thou hast the fairer opportunity of showing the freeness of thy love and the efficacy of thy Son's blood, and if I be a sharer of it, eternal hallelujahs will be sung to the Lamb of God on my account. I do therefore come and cast myself down at the feet of infinite mercy, and plead for it according to thy promise through Jesus Christ thy dear Son. O Father of mercies, and Father of my Lord Jesus Christ, I am now sensible of my sin and folly, in rebel- ling against thee, and going over to Satan's camp ; I desire to return as a penitent prodigal to my heavenly Father, confessing my guilt, and willing to join myself unto the Lord in an everlasting covenant, never to be forgotten. O Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy child: but happy would I think myself if I were admitted to the meanest station or room in thy family. I desire to magnify thy free love and infinite wisdom in contriving a way of salvation to lost sinners through a mediator, and in sending thy eternally beloved Son to be the mediator and surety for satisfying thy justice for them, and for purchasing grace and glory for them. According to thy command, I desire to put honour up- on ihy Son, and heaitily approve of this device of sal- vation, as every way worthy of God, and to fall in with it in all respect's. O pity thy own creature, the work- 65 manship of thy hands ; go over thy work again, and upon Christ's account create me anew after thine own image, that I may be fitted for thy service and glory. O blessed Jesus, I admire thy love in undertaking to be the surety and sacrifice for lost sinners, and in mak- ing offer of thy blood,to wash the like of me: Welcome, Lord Jesus! I do here disclaim all other ways of sal- vation, and betake myself to thee as my only mediator and Saviour, to be saved, taught and ruled by thee , I accept of thee as my great High Priest, to atone for my soul, and plead my cause with the Father, by thy meritorious death and powerful intercession: I renounce all my own righteousness and worthiness in the busi- ness of justification and acceptance with God, and avouch thee alone as the Lord my righteousness. I accept of thee as my great Prophet, and give up my- self to thy teaching and instruction, that I may be conducted by thee through this wilderness, and brought safe to heaven at last: O for wisdom to follow thy directions! I do accept of thee as my King, swear allegiance to thee, and heartily consent to thy laws and government. Let thy throne be set up in my soul, and all thy enemies there made thy footstool: I accept of thee for my husband, and consent to the marriage co- venant in all its articles: I accept of thee as my captain, and enlist myself as a soldier under thy banner, to fight in thy strength, against all thine enemies ; I go in with all thy gospel terms, and am well pleased with the self- denying way of salvation proposed the.rein. I am con- tent to be an eternal debtor to free-grace, and that the glory of my salvation be for ever ascribed to Jesus Christ my surety. O holy Spirit, I thankfully accept of thee as the ap- plier of my Redeemer's purchase and do welcome thee to do thine office in my soul, to work faith in me to believe the gospel, to bring about the change of the new birth, and to renew all my faculties. To thee I am beholden for all the good motions and inclinations excited in them. O let them be continued, and the good work carried forward in me to perfection. I do choose thee for myquickener, sanctifier, and my direc- tor through all my pilgrimage ; I yield myself to thy influences and conduct, and desire carefully to attend all thy motions and convictions, both in performing my 6* 66 duty, and in abstaining from sin ; O work grace in me for that effect, and enable ine always to study and choose the things that are pleasing to thee. According to my baptismal vows, 1 do here renounce and abandon all the enemies of the holy Trinity, the devil, the world, and the flesh ; and I do here surren- der myself unto thee, ^^Father, Son, and Spirit, one God, to be thine, and thine only ; thine, and not the devil's, thine and not the world's, thine and not my lust's, thine and not my own; I desire with my whole heart to choose and avouch thee to be my God and everlasting portion, and also to devote and dedicate my soul and body and all that belorii^s to me, to be instru- ments of thy glory, and to be disposed -^f fnr thv use and service. O do thou hencefoi-th set thy mark upon me, as a child born to thee, and formed for thy praise; stamp me with thy image, that I may be distinguished, set apart, and consecrated for thy service and glory all my days. And seeing, above, thou requirest. the heart, I do here make an offer and surrender of mv heart to thee. Lord, take it, and' form it for thyself, make it entirely new, make it soft, tender, pliable, and holy; put thy fear in it, and write thy laws on it, that I may serve thee continually, and never depart from thee. Lord, I here give my consent to thy entering in, and taking possession of the throne in my soul ;' be therefore cast open, all ye doors of my soul, that the King of glory may enter in and dwell for ever. I have found my heart very corrupt, wicked, and deceitful, and will no longer pretend to manage it ; but give it up to thee, to bring every thought and inclination in subjection to thee. I see the world is nothing but vanity and vexation of spirit ; I will never any more set my heart upon it, but endeavour to conquer it and subdue my inclinations to it ; I place my happiness only in the enjoyment of God. I view heaven as my country and dwelling-place, and I will henceforth set my face heavenward, and spend my life here in God's service and in communion with him, that I maybe meet for the heavenly state. I will always look upon sin as the enemy of God, and the crucifier of Jesus Christ my Saviour, and will pur- sue it to death: I will never follow a multitude to do evil, but will join myself to the people of God, though 67 they be despised or persecuted ; I take Christ with his cross, as well as with his crown, and I cheerfully submit to the rod and discipline of his house. Lord if thou wilt undertake that thy grace shall be sufficient for me, I shall think nothing too difficult to attempt, or too much to suffer for thee. I desire to learn the life of faith and prayer ; O teach me it, that I may make daily use of Christ my surety, both for justification and sanctification, for strength to perform duty, bear the cross, and resist temptation. I look unto thee to send forth the Spirit into my soul, to assist and strengthen me for every good wprd and work. Heavenly Father, I take thee for my Father, I take Christ for my life, I take the Spirit for my guide, I take thy word for my rule, thy promises for my encouragement, thy testi- monies for my counsellors, thy Sabbath for my delight, thy ordinances for my meeting place, thy people for my companions, thy glorv for my end, holiness for my way, and heaven for my home. tord I have no might or strength to keep or perform any thing I have engaged, but undertake all in my surety's strength, depending upon his promise, that he will never leave nor forsake me. In the Lord Jesus only have I righteousness and strength ; O Lord, be surety for thy servant for good ; give always what thou requirest, and then demand what thou pleasest. And as an evidence of my sincerity in this solemn profession, dedication and engagement, 1 am willing to subscribe with my hand unto the Lord, as I am war- ranted. Isa. xliv. 5. Now I am thine, Lord save me. 68 QUESTIONS AND COUNSEL FOR YOUNG CONVERTS. QUESTIONS. 1. Have you seen yourself to be, by nature and by practice, a lost and helpless sinner? Have you not only seen the sinfulness of particular acts of transgression, but also that your heart is the saat and fountain of sin? That in you, naturally, there is no good thing? Has a view of this led you to despair of help from yourself ? To see that you must be altogether indebted to Christ for salvation, and to the gracious aid of the Holy Spi- rit for strength and ability rightly to perform any duty? 2. On what has your hope of acceptance with God been founded ? On your reformation ? on your sorrow for your sins? on your prayers? on your tears? on your good works and religious observances? or has it been on Christ alone, as your all in all ? Has Christ ever appeared very precious to you? Do you mourn that he does not appear more so? Have you sometimes felt great freedom to commit your soul to him? In doing this (if you have done it) has it been, not only to be de- livered from the punishment due to your sins, but also from the power, pollution, dominion and existence of sin in your soul ? 3. As far as you know yourself, do you hate and de- sire to be delivered from all sin — without any excep- tion of a favourite lust? Do you pray much to be deli- vered from sin? Do you watch against it, and against temptation to it? Do you strive against it, and in some good degree get the victory over it? Have you so re- pented of it as to have your soul really set against it? 4. Have you counted the cost of following Christ or of being truly religious? That it will cut you off from vain amusements, from the indulgence of your lust, and from a sinful conformity to the world? That it may expose you to ridicule and contempt? possibly to more serious persecution? In the view of all these things, are you willing to take up the cross, and to follow Christ 69 whithersoever he shall lead you? Is it your solemn purpose, in reliance on his grace and aid, to cleave to him, and to his cause and people, to the end of life? 5. Do you love holiness? Do you love a holy God, and because he is holy? Do you earnestly desire to be more and more conformed to God, and to his holy law? To bear more and more the likeness of your Redeem- er? Do you seek, and sometimes find, communion with your God and Saviour? 6. Are you resolved in God's strength, to endeavour conscientiously to perform your whole duty — to God, to your neighbour, and to yourself? Do you perform common and relative duties conscientiously, as part of the duty which you owe to God ? 7. Do you make conscience of secret prayer daily? Do you sometimes feel a backwardness to this duty? Do you at other times feel a great delight in it? Have you a set time, and place, and order of exercises, for performing Aiis duty? 8. Do you daily read a portion of the Holy Scrip- tures, in a devout manner? Do you love to read the Bi- ble? Do you ever perceive a sweetness in the truths of the Holy Scriptures? Do you find them adapted to your necessities, and see at times, a wonderful beauty, excellence and glory in God's word ? Do you make it the man of your counsel, and endeavour to have both your heart and life conformed to its doctrines and re- quisitions? 9. Have you ever attempted to covenant with God? To give yourself away to him, solemnly and irrevoca- bly, hoping for acceptance through Christ alone; and taking God, in Christ, as the covenant God, and satis- fying portion of your soul ? 10. Does the glory of God ever appear to you as the first, greatest and best, of all objects? Do you desire to promote the glory of God, as the chief object of life? 11. Do you feel a love to mankind — such as you did not feel before you became religious? Have you a great desire that the souls of men should be saved, by being brought to a genuine faith and trust in the Redeemer? Do you love God's people with a peculiar attachment, because they bear their Saviour's image? and because they love and pursue the objects, and deUght in the exercises which are most pleasing and delightful to 70 y^arself? Doyoa, from your heart, forgive all your personal enemies, and refuse to cherish or entertain any sentiments of hatred or revenge? If yoa have in- jured any perswi, have yoa made reparation; or are you ready and willing to make it? 12. Do you feel it ver\' important to adorn religion, by a holy, exemplar} , amiable and blameles^s walk and conversation? Do you fear to bring a reproach on the cause of Christ? Does this appear to you extreme- ly dreadful ? Are you afraid of backsliding, and of lieing left to return to a state of carelessness and indif- ference in religion? 13. Do yoa desire and endeavoar to grow in grace, and in the knowledge of Christ yoar Saviour, more and more? Are you willing to at at his feet as a little child, and to submit your reascn and understanding, implicitly, to his teaching; implcning his Spirit to guide yoii into all necessary truth, to save you from all fetal errors, to enable you to receive hertmth in the love of it, and to tran^orm yoa, more and more, into a likeness to himself ? C0T."S'5EL. 1. Remember that these questions are intended to point your attention to subjects of inquin'' the mostioH- portant. Do not, therefore, content yourself with a careless, or cursory reading of them. Read and deli- berate, and examine yourself closely on the questions under each head: and let your heart be lifted up to God, while you are considering each particular ques- tion; in earnest de«res that he may show you the very tmth. You cannot ordinarily go over all these ques- tions at one time. Divide them, therefore, and take one part at one time, and another at another. But try to go over the whole in the coarse of a week: and do this every week for some months. When yoo find yourself doubtfid or deficient in any point, let it not ^scoorage yoo: but note down that pK)int in writing:, and bend the attention of your mind to it, and labour and pray till you shall have made the attainment which will enaible you to answer clearly. It is believed that yoo cannot fail to see how each questico ought to be answered- 2. Remember that secret prayer, reading the word 71 of God, watchfulness, and self-examination, are the great means of preserving comfort in religion, and of growing in grace. In proportion as you are exact and faithful in these, such, usually, will be your inward peace, and the safety of our state. Unite them all to- gether, and never cease to practice them while you live. Think often of the character of Enoch, and'tiy to walk with God. Read Mason's little book on self- knowledge, I recommend it as excellent. 3. Besides the Bble, have constantly in reading at your leisure hours, some author of known piety and excellence. Read Owen's works, Baxter's Saints' Rest, Doddrige's works, Watt's works, \^^itherspoon's works, Newton's works, Scott's works, Venn's whole Duty of Man, The Christian Observer, &c. &c. 4. Do uot suppose that any evidence which, at pre- sent, you may think you possess, of a gracious state, will release you from the necessity of maintaining a constant vigilance in time to come; nor from re- peated examinations and trials of yourself even to the end of life. Many marks and evidences of a gracious state are set down by pious writers. But they must all come to this— to ascertain what is your prevalent tem- per and character — whether, on the whole, you are increasing in sanctification, or not? If you are, you may be comforted; if not, you have cause to be alarm- ed. It is only he that endureth to the end that shall be saved. I think it of very great importance to warn you not to imagine that true religion is confined to the closet or to the church; even though you apprehend that you have great comfort and freedom there. Freedom and comfort there, are indeed most desirable; but true re- ligion reaches to every thing. It alters and sweetens the temper. It improves the manners. It goes into every duty, relation, station and situation of life. If you have true religion, you will have a better spirit, you will be better sons, better scholars, better friends, bet- ter members of society, and more exemplary in the discharge of every duty: as the sure consequence of this invaluable possession; and if your religion does not produce these effects, although you may talk of inward comforts, and even of raptures, you have great reason 72 to fear that the whole is a delusion, and that the root of the matter is not in you. ** Herein (said the Saviour) is my father glorified, that ye bear much fruit, so shall ye be my disciples." 6. Be careful to avoid a gloomy, and to cherish a cheerful temper. Be habitually cheerful; but avoid levity. Mirth and laughter are not always sinful; but let your indulgence in them be clearly innocent, not very frequent, and never of long continuance. Be very humble. Be not talkative. Before experienced Chris- tians be a hearer, rather than a talker. Try in every way, however, to promote religion among your rela- tives and friends. Win them to it by you amiable tem- per and exemplary deportment. "Flee youthful lusts." Shun every excitement of them. Guard against dis- sipation; it extinguishes piety. Be not disconcerted by ridicule and reproach. Your Saviour bore much of these for you. Think of this, and be ashamed of nothing, so much as of being ashamed of him. Trust in his protection, live to his praise, and you will spend an eternity in his blissful presence. THE END.