Christ Remembered at his Table, by John Alexander

We have come together in this one place, Christian brethren, for the purpose of celebrating a very simple yet instructive and impressive ceremony, which has been appointed to us by Jesus Christ our Lord and Saviour. “This do, said he, in remembrance of me.” To eat of this bread, and to drink of this cup, is that which he requires us to do. But we are directed to do it, not as if it were a common meal, nor to satisfy hunger and thirst, for “we have houses in which to eat and to drink,” but as a memorial of Him by whom it was ordained. “This do, in remembrance of me.”

What is it then that we are now to remember respecting Christ? We are, no doubt, to remember what he is personally, as possessing in himself a divine and human nature; as being at once the Son of God and the Son of man—“the great God and our Saviour, Jesus Christ.” But, in connection with this sacred supper, we are more especially to remember his death. That one event is selected out of the many and marvellous circumstances which distinguished his wonderful history, as the only event which is to be celebrated by a religious ceremony. Though he triumphed over Satan, when he was tempted in the wilderness; though he wrought superhuman and divine miracles, by which he healed the sick and raised the dead; and though he was transfigured on the holy mount, when his face shone as the sun, and his raiment became white and glistering, and Moses and Elias appeared p. 4to him in glory; yet none of these circumstances, splendid and important as they were, are selected for commemoration at this supper. It is his death, his death by the shedding of his blood, which he has required his church perpetually to celebrate. This bread denotes his body which was broken, and this wine denotes his blood which was shed.

There must therefore be a peculiar degree of importance connected with his death which does not belong to any event of his previous life. And this importance is attached, by the scriptures, not merely to the mode of his death, or to the degree of suffering which he endured in dying, agonizing and mysterious as his sufferings were, but more especially to the state of mind with which he suffered, and to the moral purposes which his sufferings were intended to accomplish. His body was broken, but it was broken “for you.” His blood was shed, but it was “the blood of the New Covenant,” “the blood that was shed for many, for the remission of sins.” His death is to be remembered therefore, not only as a fact, but as a doctrine founded on the fact. He died, but he died for our sins; he died, the Just for the unjust, that he might bring us unto God.

And in thus remembering his death, we are to connect it with his divine as well as with his human nature. The scriptures ascribe the sacrificial and saving efficacy of his death principally to the peculiar dignity of his person; and the language in which they teach this doctrine is remarkably emphatic. It is “the blood of Jesus Christ HIS SON that cleanseth us from all sin;” “WHO, being the brightness of his glory, and the express image p. 5of his person, and upholding all things by the word of his power, BY HIMSELF purged our sins;” and “WHO HIS OWN SELF bare our sins in HIS OWN BODY on the tree.” Now while these and similar passages by no means teach that the divine nature of Christ suffered and died—a doctrine as contrary to scripture as it is to reason—yet they do teach that he was competent to be a Saviour because he was the Son of God, and that because such a person as he gave himself for us, his sacrificial blood is an availing “propitiation for our sins, and not for ours only, but also for the sins of the whole world.”

These, brethren, are some of the particulars respecting Christ which we are to remember while we eat of this bread and drink of this cup. It is therefore a service intended for both bodily and mental exercise, because both the body and the soul are interested in the redemption which it celebrates. As, however, it is especially intended for the mind, while we are doing this, the thoughts of our hearts should be actively and devoutly directed to Christ, that we may discern the Lord’s body, and that we may contemplate the things signified, as well as the signs. But as our minds are naturally affected in accordance with the objects which are perceived by our senses and contemplated by our thoughts, we should now remember Christ in order to excite and strengthen in our hearts those emotions and principles which a devout consideration of his sacrificial death is calculated to produce. “Mine eye,” says Jeremiah, “affecteth my heart.” Attention to an object awakens corresponding feelings. Minding the things of the Spirit is, by the agency of that Spirit, productive of p. 6spiritual-mindedness; and, in harmony with the same divine rule, a thoughtful and believing remembrance of Christ is rendered, by the Spirit of God, productive of such sentiments and feelings as his person, and grace, and dying love, are intended and adapted to awaken, and which are so peculiarly appropriate to this solemnity. These remarks may therefore be illustrated by the following particulars, for the purpose of shewing the influence which may be produced by an attentive and devout remembrance of Christ.

1. In the first place, such a remembrance of Christ will encourage our approach to him as sinners. This indeed is the only character in which we can approach him. We cannot go with any degree of previous preparation or of personal merit. If we go to him at all, we must carry with us our burden of sin and unworthiness. Now, the remembrance of Christ who died for sinners, will greatly encourage us to do this, for we are told that the Son of man came to seek and to save that which was lost; that he approved the prayer of the publican, “God be merciful to me a sinner;” that he promptly received the weeping penitent whom the self-righteous Pharisee rejected, and said to her “Go in peace, thy sins are forgiven thee;” that he threw his arms around the neck of the returning prodigal, and said, “This my son was dead and is alive again, he was lost and is found!” and that his constant and constraining invitation is, “Come unto me all ye that labour and are heavy laden, and I will give you rest.” Now this invitation, combined with these remembrances, is a special and powerful encouragement to go to Christ, because p. 7it gives us authority and right to go. It is not a sense of need, nor an earnest desire, nor hungering and thirsting for the righteousness which the gospel feast provides, that gives us primary authority to sit down with the guests, however much these feelings may dispose us to go; but it is his own invitation which, as Master of the feast, he addresses to the perishing and the lost. That is our authority, and with that in our hand, we may go “boldly to the throne of grace that we may obtain mercy, and find grace to help in time of need.”

2. Remembrance of Christ will excite and strengthen our penitential feelings. Remembrance and reflection are the means of producing conviction and contrition, especially if we remember Christ as well as our own sins. David says, “I thought on my ways, and turned my feet to thy commandments.” And reflection produced a similar effect upon Peter, after his denial of the Lord; for, “when he thought thereon, he wept.” On this same principle it is written, “They shall look on him whom they have pierced and mourn;” so that repentance, evangelical repentance, the repentance which includes a change of heart and conduct, is derived not so much from looking at the broken tables of the law, important as it is to remember them, but from looking at the broken body of the Lord. We must remember the groans and agonies of Gethsemane, rather than the thunder and earthquake of “the mount that might be touched;” we must look to Jesus rather than to Moses; and our sorrow and mourning for sin must be produced on Calvary rather than on Sinai.

3. Grateful love to Christ will also be produced by this remembrance. Love to Christ is a principle essential to personal religion, and without it we are nothing. But our hearts are so constituted that love cannot be excited in them by any commands however authoritative, or by any threatenings however terrible. We cannot love an object unless we perceive that it is lovely; nor can we love Christ unless we perceive the loveliness of his person and character. And this perception is derived from reflection and remembrance. While we are musing the fire begins to burn; and when we remember the great love with which he loved us, when he gave himself for us, an offering and a sacrifice to God, that love excites and constrains our own, and “we love him because he first loved us.” When we thus begin by loving him for what he has done for us, we go on to perfection by loving him for what he is, the noblest and the purest love our hearts can cherish. And as love always assimilates to its object, and blesses the heart which it inspires, so love to Christ conforms us to his character, and becomes a fruitful source of joy and peace. The Spirit takes of the things which are Christ’s and shews them to us with increased clearness and impressiveness, so that “beholding as in a glass the glory of the Lord, we are changed into the same image, from glory to glory.”

4. Nor can we thus remember Christ, and thereby feel the constraining influences of his love, without manifesting devout subjection to his authority, and practical conformity to his example. The great and pervading p. 9principle of his mind was evidently a spirit of obedience and submission to his Father’s will. “I am come,” said he, “not to do my own will, but the will of him that sent me.” “My meat is to do his will.” “Father, not my will but thine be done.” How perfectly and perseveringly were these sayings exhibited in his daily life; and how precious and powerful does his example become to those who endeavour to have these things always in remembrance. And shall it not be so with us? Shall we, his disciples, pursue any course but that which is marked by his footsteps? Shall we remember Christ and love the world, and comply with temptation, and neglect watchfulness and prayer, and carefully avoid self denial, and follow our own inclinations rather than his commands, and feel ashamed of making a public profession of his gospel? Oh, no! Holy Jesus, no! We would ardently cling to thy cross, but we would also humbly bow beneath thy sceptre. And while we do this in remembrance of thee, we would thankfully acknowledge that we are not our own; that we have been bought with the price of thy precious blood; and that we are under infinite obligations to glorify thee in our body and our spirit which are thine.

5. This remembrance of Christ will also promote our love to the brethren. How affecting and constraining were the manifestations of Christ’s love to his disciples. He lived for them; he died for them; he bore with their infirmities; he prayed for them that their faith might not fail; he washed their feet, to teach them to wash one another’s feet; and when his soul had begun to be exceeding sorrowful, even unto death, and they were striving which of them should be greatest in that earthly p. 10Kingdom which they expected him to establish, he looked mildly on and said, “Whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as one that serveth.” “While you sit, and strive, and aspire to lofty stations, I am content to stand and wait.” “I am come, not to be ministered unto but to minister, and to give my life a ransom for many.” Brethren, was this in any degree the spirit of the world? Was not this love that passeth knowledge? And can we do this in remembrance of such a meek and lowly Jesus, and yet cherish towards any of his disciples a spirit of cold-hearted selfishness and proud sectarianism, which would refuse to recognise them as brethren, or to co-operate with them in promoting the cause of Christ. Oh no! Let us rather sit at the feet of Jesus and learn of him; let us love mankind at large, even our enemies, with a benevolent desire to do them good; but let us love the brethren because they are brethren and because “Christ hath loved them and given himself for them.” And let our love to them include forbearance and longsuffering in reference to their infirmities, a cordial recognition of their as well as our spiritual relationship to Christ, an affectionate sympathy with them in all their difficulties and tribulations, and a fraternal communion and co-operation with them in all their works of faith and labours of love.

6. Such remembrance of Christ will bring us, even now, into a state of harmony with heaven. Heaven is that “upper room” in the new Jerusalem where Christ sits down at his table with his disciples; where he partakes with them of the new wine of his kingdom; and p. 11where all that is signified and shadowed by this earthly supper is “fulfilled.” When therefore we thus come together in this one place to remember Christ, by eating of this bread and drinking of this cup, we come also “to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the first born which are enrolled in heaven, to the spirits of just men made perfect, and even to Jesus himself, the mediator of the new covenant.” Our spiritual circumstances, though in many respects very inferior to theirs, are nevertheless the same in kind. “As is the heavenly, such are they also that are heavenly.” All things which are in heaven and which are on earth, are gathered together in one by Christ, even in him. We and they therefore are one church; one whole family in heaven and earth; one communion of saints, partakers of the same blessed privileges, and cherishing a devout remembrance of the same Lord. Our justification is as complete as theirs; our holiness is derived from the same source, and assimilates to the same image; our joy, as well as theirs, is “unspeakable and full of glory.” Thus the pure river of water of life, which flows from the throne of God and the Lamb, pours down its clear and crystal streams to make glad this earthly city of our God. Thus the Tree of life, which grows in the midst of the Paradise of God, bends its fruitful branches down to earth, that we may sit under its shadow with great delight, and find its fruit sweet unto our taste. And thus

p. 12Finally. Our remembrance of Christ will be the means of preparing us for his coming. We are directed to do this “till he come.” He has been once, and his first advent is the pledge of a second. He will come to all mankind at the last day; and till that day arrives, his church is continually to shew forth his death. The Lord’s supper is therefore designed to be prospective as well as retrospective. It is a chain which connects together the two advents, and requires us to remember not only the cross on which he suffered, but also the throne which he will occupy, when he comes “the second time without sin unto salvation.” He will also come to us individually at death. “I go,” said he, “to prepare a place for you, and I will come again, and receive you unto myself; that where I am, there ye may be also.” He will not send for us; he will come himself. And when he appears, his presence will deprive death of its darkness; only a faint “shadow” will be thrown across “the valley” through which we shall have to walk; only a shadow; the shadow of a sword which cannot pierce, and the shadow of a serpent which cannot sting; and a shadow through which we shall walk till we reach the sunshine of everlasting light. The brightest object amidst that light is Christ: and when we behold him, “we shall be like him, for we shall see him as he is.” His presence is heaven; the highest, the holiest, and the happiest heaven that we can desire or enjoy. “Then shall we be satisfied when we awake in his likeness; for in his presence is fulness of joy and at his right hand are pleasures for evermore.” “Amen, even so, come Lord Jesus.”

*** END OF THE PROJECT GUTENBERG EBOOK CHRIST REMEMBERED AT HIS TABLE ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that:

• You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”
• You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.
• You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.
• You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

The Project Gutenberg eBook of Christ Remembered at His Table

CHRIST REMEMBERED AT HIS TABLE.

p. 3AN ADDRESS.

THE FULL PROJECT GUTENBERG LICENSE