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his Saviour, desirous to renounce himself and his own righte yusness, and to reft upon the mere mercy of God as revealed in ihe Gospel, resolving to deny every carnal luft, to strive against every unruly paflion, and to walk with God in duty; then he ought to draw near to the facred board and partake of the fym. bols of his Lord's sufferings.

Secondly, the word examine, signifies to try or prove, and this is his own personal duty. It is not enough that he is examined by the minister or representatives of the church howe. ver they may approve of him or not; this is an injunction incumbent upon each individual. This is not a service to be performed once in a person's life, but it is ordained as a standing preparative to the facrament. It is true there may be more or less time for this performance according to a variety of providential incidents, yet it ought ever to be remembered as a preparative duty. Let a man exami ne himself as to the disposition of his heart, the prevailing tenor of his life, his thoughts, words, and actions ; his faith, love and repentance ; mourn over and confefs to God what is amiss, and folemnly purpose a better and more circumspect condu& in future, and “ so let him eat u of this bread and drink of this cup." Let him pass thro' one duty to another that Christ may be obeyed and his own fpiritual interest promoted.

Thirdly observe, self-examination is a common duty, fome. what like prayer, incumbent upon christians at all times. * Examine yourselves whether you be in the faith, prove your « own selves. Let us search and try our ways. I commune * with mine own heart faid Afaph, and my fpirit made diligent « search.” But it is here constituted and made a special duty previous to our attendance upon the Lord's supper. Can any christian approach the table without previous prayer ; so neither let him do it without self-examination, left he be found disobedient to God, and it prove to him as a barren ordinance.

A christian was

and the justifying righteousness of Chrif. be a worthy receiver who approaches the sacred table with Teverence, humility and devotion, under a feeling sense of his sinfulness and great unworthiness, tho' he has many fcruples fears and doubts respecting his Atate. Assurance of grace how. ever desirable is not necessary to a worthy and acceptable per. formance of this duty. Even a degrece of backwardness, dullness and deadness in the service, if these things be involun. tary and lamented, do not render us unworthy receivers. One design of the ordinance is to ftrengthen the weak, encourage the fearful, disipate our glooms and doubts, and increase our hopes. Wherefore all who have been faithful in felf-examina. tion, humbling themselves for their fins, cafting their souls upon a crucified Redeemer, and endeavoring after a due preparation of heart, although they still find much corruption and perplexity of spirit, yet they ought to come; the weak in taith we must receive.

Secondly, we are to enquire what is intended by being guilty of the body and blood of the Lord. Unworthy partakers implicitly approve of the conduct of the Jews in crucifying the Saviour of the world. It is implcitly despising and rejecting his atonement, mediation and righteousness. It is like Atabbing the master at his own feast. And unless deep repentance take place, damnation will be the consequence. Many who killed the prince of life, denied and delivered him up in the presence of Pilate, were brought to evangelical repentance by the preaching of Peter at the gate of the temple called Beautiful, If the fins of those who actually imbrued their hands in his blood were pardoned, then surely unworthy partakers, however gross and wicked their participation may be, tho' they should so far dishonor the ordinance as to drink common healths at the table, which has been done in modern times, yet even these wretches of profanity, upon their repentance, may obtain forgiveness. Uoworthy partaking is far distant from the unpasas his Saviour, desirous to renounce himself and his own righteyufness, and to red upon the mere mercy of God as revealed in he Gospel, resolving to deny every carnal luft, to strive againft every unruly paflion, and to walk with God in duty; then he ought to draw near to the facred board and partake of the fym. bols of his Lord's sufferings.

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Secondly, the word examine, signifies to try or prove, and this is his own personal duty. It is not enough that he is examined by the minister or representatives of the church howe. ver they may approve of him or not; this is an injunction incumbent upon each individual. This is not a service to be performed once in a person's life, but it is ordained as a standing preparative to the sacrament. It is true there may be more or less time for this performance according to a variety of providential incidents, yet it ought ever to be remembered as a preparative duty. Let a man exami ne himself as to the disposition of his heart, the prevailing tenor of his life, his thoughts, words, and actions ; his faith, love and repentance ; mourn over and confefs to God what is amifs, and folemnly purpose a better and more circumspect condu& in future, and “ so let him eat « of this bread and drink of this cup." Let him pass thro' one duty to another that Christ may be obeyed and his own fpiritual interest promoted.

Thirdly observe, self-examination is a common duty, fomewhat like prayer, incumbent upon christians at all times. * Examine yourselves whether you be in the faith, prove your * own selves. Let us search and try our ways. I commune u with mine own heart said Asaph, and my spirit made diligent « search.” But it is here constituted and made a special duty previous to our attendance upon the Lord's supper. Can any christian approach the table without previous prayer; so neicher let him do it without felf. examination, left he be found disobedient to God, and it prove to him as a barren ordinance.

Fourthly observe, the moft important part of this duty, to wit, the manner in which it should be performed. It is not i matter suddenly to be rushed into, without ferious thought or consideration, nor hastily passed over as of little moment. Choose a proper place of retirement, and time for the purpose, and enter not upon it, as is the case with too many, with pre. poffeßions and preconclusions in your favour. Engage in it with some proper understanding of the scriptures, and a determination they shall be the standard of the trial. Consider well the operations of your own minds, and how you have felt your hearts inclined to good or evil; whether you have yielded to temptations or relfted them. Let your fouls be awakened and aroused to all attention in the investigation of yourselves, your tempers and lives. Be impartial and honest as far as poffible in the search, Accompany all your reflektions with folemn and fervent prayer. Strive with your reluctant hearts and compel them to the work. Keep them from wandering and trifling, and especially guard against deceit. « Keep thy "hcart with all diligence for out of it are the issues of life."

A fifth observation is, that we should attend to the things about which we should examine ourselves. These are elegantly fummed up in our shorter catechism in the answer to this quel tion, “ What is required to the worthy receiving of the Lord's “ fupper? It is required that they examine themselves of their " knowledge to discern the Lord's body, of their faith to “ feed upon him, of their repentance, love and new obedi* ence, les coming unworthily, they eat and drink judgment v to themselves.” The compend is important and the arrangement beautiful. The first matter of this examination is of our knowledge. The apostle fully suggests to us that we must have & competency hereof to discern the Lord's body. Know. ledge may be considered as of two kinds, doctrical and experia mental. By the former is meant an under ftandig of the truths of the gofpel; by the latter an acquaintance with the power of them on the heart and conscience. This knowledge would feem should proceed thus far at lealt; that we should have Come proper views of the perfections of God and his law; of the evil of fin and car own miferable state by nature and practice, of the extent and efficacy of the remedial provision for the salvation of finners through the fulness of tbe atonement of Jefus Chrift; and fome juft apprehenfions of the nature, defign, and use of this holy ordinance. The more persons have of this knowledge and experimental acquaintance with divine truth, they are likely to have the clearer difcernment of the Lord's body, the intention of his sufferings and death, and the more comfort and joy in the holy communion.

Secondly, we are to enquire into our faith to feed upon him. We approach not the table of the Lord merely to eat a small morsel of bread or drink a little quantity of wine, but to Thew forth his death, and to feed upon his body and blood, for our spiritual nourishment and growth in grace, and this only can be done by faith. Chrift is often spoken of under the figure of bread, and it is necessary we thould eat this bread of life, and faith is the means by which it must be done. Bread is neceffary for the fultenance of our mortal bodies, fo faith in Jesus Christ is of equal importance to the falvation ofour immortal fonls. Without faith it is impoffible that any should be faved. Hence we should fincerely enquire whether we are pofseffed of this grace. Have we been convinced of our fin and mifery, our inability to deliver ourselves ?- Have we ied to Jesus of Nazareth, and unfeignedly accepted him as the Lord our righteousness ?--Have we enabraced him in all his offices, and do we

and trust in him alone for eternal life?

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Thirdly, our repentance must be examined into. We must come to the Lord's table forrowing and mourning over our fins, confelling our iniquities, with real purposes of heart to carry on a constant war against our corruptions.

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