to them.

procured by his death, or with the claim which a person may lay by faith But without being acquainted with these things, there is not a sufficient knowledge, such as the apostle calls a discerning the Lord's body,' which we ought to have in this ordinance. The knowledge of divine truths which ought to be pressed after, and as to our attainments in which we are to examine ourselves, respects the person of Christ, as God-man, Mediator, and the offices which he executes as such. More particularly, it respects the manner and end of his executing his priestly office, in which he offered himself as a sacrifice for sin, which we are more especially to commemorate in this ordinance. We must also have an affecting sense or knowledge of the guilt of sin; and, as a relief against it, must be acquainted with the doctrine of the free grace of God, displayed in the gospel, and founded in the blood of Jesus, whereby sin is pardoned. We are also to be fully convinced of the almighty power of the Holy Ghost, whereby alone sin can be subdued, and of the method he takes to make the redemption purchased by Christ effectual to answer that end. Again, we are to endeavour, in some measure, to know God as our Father, and covenant-God in Christ, who bestows on his people the rich and splendid entertainment of his house, and satisfies them with the abundance of his goodness, pursuant to what Christ has purchased. We must also know what it is to deal with him as those who see themselves obliged to devote themselves to him as their God; and what large expectations they may have from him whom he has avouched to be his peculiar people; and how these expectations are a foundation of that humble boldness' with which they are encouraged to come unto the throne of grace, that they may obtain mercy, and find grace to help in time of need. 'z Moreover, we are to inquire, not only whether we have conceptions of the excellency, glory, and suitableness of those great things which are revealed in the gospel, to answer our particular exigencies, and render us happy in the enjoyment of God, but whether the knowledge of them makes a due impression on our hearts, is of a transforming nature, and has a tendency to regulate the conduct of our lives, and put us on the application of these great things to ourselves.

As to the degree of our knowledge, we must inquire whether it be only a simple apprehension that the doctrines of the gospel are true, or at most, contains some general ideas of their being excellent and worthy of the highest esteem. We must also inquire whether we can prove them to be true, and render a reason of our faith. Without this, our knowledge may, indeed, be rightly placed as to its object; but it cannot be said to be deeply rooted, and therefore is exposed to greater danger of being foiled, weakened, or overthrown by temptation. We must also inquire whether we grow in knowledge in proportion to those opportunities or means of grace which we are favoured with. This the apostle calls growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ.'a

5. We are to examine ourselves concerning the truth and degree of our faith, and other graces which are inseparably connected with it. As for faith, we are to inquire whether it be a living faith, or what the apostle calls a 'dead faith,'b as being alone,' and destitute of those good works which ought to proceed from it; whether it contains only an assent to the truth of divine revelation; or whether it puts us upon closing with Christ, embracing him in all his offices, and trusting in him for all those benefits which he has purchased by his blood. We must also inquire what fruits or effects it produces, and what other graces accompany or flow from it; whether it inclines us to set the highest value on Christ, as being, in our esteem, altogether lovely, and gives us low thoughts of ourselves, as having nothing but what we depend on him for, or derive from him; whether it be attended with some degree of holiness in heart and life, as the apostle speaks of the heart being purified by faith;' whether it be such a faith as overcomes the world,'d and prevents our being easily turned aside from God, by the snares which we meet with; whether we are inclined by it to confess ourselves to be strangers and pilgrims on the earth,' and to desire a better country.' There are many other fruits and effects of faith, which the apostle mentions in the eleventh chapter of the

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epistle to the Hebrews, by which we may examine ourselves concerning the truth and sincerity of this grace. There are also several graces mentioned in this Answer which are connected with faith, concerning which we must inquire whether they are found in us,-particularly repentance. This must of necessity be exercised in this ordinance as well as faith; inasmuch as by the one, we behold Christ's glory, and by the other, we take a view of sin's deformity. And it is such a repentance as inclines us not only to hate sin, but to forsake and turn from it, as seeing the detestable and odious nature of it, in what Christ endured to make satisfaction for it. But as faith and repentance were particularly considered under a former Answer, together with the nature, properties, and effects of them, we shall pass them over, and consider the graces of love to God, desire after Christ, and our using endeavours to approve ourselves his servants and subjects, by constant acts of obedience to him. These things are to be the subject of our inquiry, before we engage in this ordinance.

It is very suitable to the occasion, to inquire whether we love Christ or not; inasmuch as we are to behold and be affected with the most amazing instance of love which he has expressed to us. We ought therefore to inquire whether our love to him be superlative, far exceeding that which we bear to all creatures, how valuable soever they may be to us, how nearly soever we may be related to them, or whatever engagements we may be laid under to esteem and value them. We may also try the sincerity of our love to God, by inquiring whether it puts us on performing the most difficult duties for his sake, with the greatest cheerfulness; and whether we are encouraged by it to bear the most afflictive evils with patience, because it is his pleasure that we should be exercised with them. We ought also to inquire whether we love him with all our heart, or whether our love is divided betwixt him and the creature, so that our affections are often drawn aside from him; whether our love to him puts us upon improving our time, strength, and all our other talents to his glory; whether we have no interest separate from his, which we cannot but prefer to our chief joy; whether his glory be the very end of our living, as the apostle says, For me to live is Christ;' whether we are earnestly desirous to bring others to him, not only by recommending his glory to them in words, but by expressing the esteem and value we have for him, in the whole course of our conversation; whether we are inclined by our love to him to hate every thing which he hates, as the psalmist says, 'Ye that love the Lord, hate evil; and whether we make those things the object of our choice which he delights in. Moreover, we are to inquire whether we have had any communion with him in ordinances, and particularly in this ordinance, at other times. And when he is pleased to withhold this privilege from us in any degree, in order that we may see that all our comforts flow from him, or that he may humble us for those sins which provoke him to depart from us, we are to inquire whether we are earnestly desirous of his return, and cannot be satisfied with any thing short of him.

As for our desires after Christ, which we are farther to examine ourselves about, we must inquire whether that which moves or inclines us to desire him, be the view we have of the glory of his Person, and the delight which arises from our contemplating his divine excellencies; or whether we desire him only for the sake of his benefits, or only that he might deliver us from the wrath to come; whether we desire Christ only when his service is attended with the esteem of men, or as a means to gain some worldly advantage from them; or whether we desire to adhere to him, when we are called to suffer reproach or even the loss of all things for his sake, which will be a convincing evidence of the sincerity of our desires after him, and, consequently, of our love to him. We are farther to inquire whether our love to Christ, and desire after him, discovers itself by renewed acts of obedience to him; particularly, whether our obedience be universal or partial, constant or wavering, performed with delight and pleasure, or with some reluctance; and whether it puts us upon universal holiness, we being induced to practise it, from the in

g See Sect. 'The Objects and Acts of Saving Faith,' and following sections, under Quest. lxxii, Ixxiii. See also Quest. lxxvi, lxxxv-lxxxvii. i Phil. i. 21. k Psal. xcvii. 10.

Sam. iii. 18.

fluence of gospel-motives. Thus concerning our examining ourselves about our faith, repentance, love to Christ, desire after him, and our endeavour to yield obedience to him in all things.

1

The next thing we are to examine ourselves concerning, is whether we have such a love to the brethren, and charity to all men, as disposes us to exercise forgiveness to those who have done us any injuries. The Lord's supper being an ordinance of mutual fellowship, we are obliged to behave ourselves toward one another as members of the same body, subjects of the same Lord, engaged in the same religious exercise; and, consequently, are obliged so to love one another that it may appear that we are Christ's disciples. This love consists in our desiring and endeavouring to promote the spiritual interest of one another, in order that Christ may be glorified; and it includes that charity which casts a vail over others' failures and defects, and our forgiving those injuries which they have at any time done to us. This frame of spirit is certainly becoming the nature of the ordinance; in which we hope to be made partakers of the fruits and effects of Christ's love, and to obtain forgiveness from him of all the injuries we have done against him. It is therefore very necessary for us to inquire, concerning our love to the brethren, whether it be such as is a distinguishing character of those who are Christ's friends and followers, or such, according to the apostle's expression, as will afford an evidence to us that we have passed from death unto life.' 'm In order to our discovering this, let us examine ourselves whether we love the brethren because we behold the image of God in them, which is, in effect, to love and glorify God in them ;'" and whether our love to men leads us to desire and endeavour to be a common good to all, according to the utmost of our ability. Thus it is said of Mordecai, that he was accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.' Again, we are to inquire whether our love be more especially to the souls of men, as well as their outward concerns. This consists in our using all suitable endeavours to bring them under conviction of sin, by faithful and well-timed reproofs; for the contrary to this, or our refusing to rebuke our neighbour or brother, and so suffering sin upon him,' is reckoned no other than a hating' of him. We are also to express our love to the souls of men, by endeavouring to persuade them to believe in Christ, if they are in an unconverted state, or to walk as becomes his gospel, if they have been made partakers of its grace. Thus the apostle expresses his love to those to whom he writes, when he says, 'I travail in birth again, till Christ be formed in you;' and elsewhere, he signifies to another of the churches, how affectionately desirous he was of them;' so that he was willing, not only to impart the gospel of God, but his own soul; because they were dear unto him.'' Again, we must inquire whether our love puts us upon choosing those to be our associates who truly fear the Lord, whom we count as the psalmist expresses it, the excellent, in whom is all our delight;'s and, on the other hand, whether we avoid the society of, or intimacy with, those who are Christ's open enemies. Thus the prophet reproves good Jehoshaphat for associating with improper persons, when he says, Shouldest thou help the ungodly, and love them that hate the Lord? Again, we ought to inquire whether our love to men is then expressed when it is most needed; as it is said, A friend loveth at all times, and a brother is born for adversity.' u We are to inquire also whether we are inclined to all the acts of that charity which covers a multitude of faults; as the apostle describes it, that it suffereth long, and is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, and endureth all things.'*

Again, we are to inquire whether our love to men be expressed in forgiving injuries. This is a frame of spirit absolutely necessary for our engaging in any ordinance. Accordingly, our Saviour says, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, that is, if there be

a misunderstanding between you, whoever be the aggressor, or gave the first occasion for it, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother,' that is, do whatever is in thy power in order to effect a reconcilement, and then come and offer thy gift.' Such an exercise of a forgiving spirit is especially necessary when we engage in this ordinance; in which we hope to obtain forgiveness of the many offences which we have committed against God. Accordingly, the apostle says, Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sin. cerity and truth.'z It is no difficult matter for us to know whether we are disposed to forgive those who have injured us. Hence, the principal thing we are to examine ourselves about, is, whether we exercise forgiveness in a right frame of spirit, considering how prone we are to do things ourselves which may render it necessary for us to be forgiven, both by God and man; and whether, as the consequence of forgiving others, though we were formerly inclined to overlook those graces which are discernible in them, we now can love them as brethren, and glorify God for what they have experienced, and be earnestly solicitous for their salvation as well as our own. Thus concerning the first duty mentioned in this Answer, namely, our examining ourselves before we engage in this ordinance.

Various Duties of Preparation for the Lord's Supper.

We now proceed to consider some other duties mentioned in this Answer. One of these is the renewing of the exercise of those graces which are necessary to our right engaging in it, so that the sincerity and truth of them may be discerned. As faith, repentance, and several other graces ought to be exercised in this ordinance, it is necessary for us to give a specimen of them before we engage in it. As the artificer tries the instrument he is to make use of in some curious work before he uses it, so the truth and sincerity of our faith are to be tried before it be exercised in this ordinance.

Another duty preparatory to the Lord's supper, mentioned in this Answer, is serious meditation. We are to perform this duty that we may not engage in the ordinance without considering the greatness of the Majesty with whom we have to do, together with our own vileness and unworthiness to approach his presence. We must also consider his power, wisdom, and goodness, to encourage us to hope for those supplies of grace from him which we stand in need of; and we are to have an awful sense of his omnipresence and omniscience, as he is an heart-searching God, that we may be excited to an holy reverence, and guarded against the wandering of our thoughts and affections from him, or any unbecoming behaviour in his presence. More particularly, we are to consider beforehand, the end and design of Christ's instituting this ordinance,-namely, that his dying love to sinners might be signified and showed forth, as an encouragement to our faith, and an inducement to thanksgiving and praise.

" a

It is farther observed that we are to endeavour to prepare for this ordinance by fervent prayer, being sensible that, when we have done our best, we shall be too much unprepared for it, unless we have the special assistance of God when engaging in it. To this case may be applied the words of Hezekiah, 'The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers; though he be not cleansed according to the purification of the sanctuary.' We are to be earnest with God that he would give us a believing view of Christ crucified, and especially of our interest in him, that we may be able to say as the apostle does, He loved me, and gave himself for me;' and that he would apply to us those blessings which he has purchased by his death, which we desire to wait upon him for when engaging in this ordinance, that our drawing nigh to him in it may redound to his glory and our spiritual advantage.

s 1 Cor. v. 8.

a 2 Chron. xxx. 18, 19.

b Gal. ii. 20.

THE PARTAKERS OF THE LORD'S SUPPER.

QUESTION CLXXII. May one who doubteth of his being in Christ, and of his due preparation, come to the Lord's supper?

ANSWER. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord's supper, may have true interest in Christ, though he be not yet assured thereof; and in God's account, hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity, in which case (because promises are made, and this sacrament is appointed for the relief even of weak and doubting Christians, he is to bewail his unbelief; and labour to have his doubts resolved, and so doing, he may, and ought to come to the Lord's supper that he may be farther strengthened.

QUESTION CLXXIII. May any who profess the faith, and desire to come to the Lord's kept from it?

supper, be ANSWER. Such as are found to be ignorant or scandalous, notwithstanding their profession of the faith, and desire to come to the Lord's supper, may, and ought to be kept from that sacrament by the power which Christ hath left in his church, until they receive instruction, and manifest their reformation.

In these Answers we have an account of those who ought to partake of the Lord's supper, and of those who must be kept from it. The former Answer respects, more especially, doubting Christians, who desire to receive satisfaction, whether they ought to engage in the ordinance or not; the latter respects persons who are ready to presume that they are qualified for it, and ought to partake of it, though they are such as are to be excluded from it.

The Case of Doubting Professors.

As to the case of one who doubteth of his being in Christ, and duly prepared for the Lord's supper, there are several things which may afford matter of encouragement to him.

1. Though his being duly prepared for the Lord's supper is a matter of doubt to him, he being destitute of assurance of his being in Christ; yet he may be mistaken in the judgment which he passes concerning himself. Assurance, as was formerly observed, is not of the essence of saving faith; for a person may rely on Christ, or give himself up to him, by a direct act of faith, who cannot, at the same time, take the comfort that would otherwise arise from thence, that Christ has loved him and given himself for him. Many have reason to complain of the weakness of their faith, and the great resistance and disturbance which they meet with from the corruption of nature. Others, too, who at present have assurance of their interest in Christ, may afterwards, through divine desertion, lose the comfortable sense of it. Hence, we must not conclude that every doubting believer is destitute of faith. Those are to be tenderly dealt with, and not discouraged from attending on the Lord's supper, whom others who converse with them cannot but think to have a right to it, and to be habitually prepared for it; though they themselves very much question whether they are actually meet for it, being apprehensive that they cannot exercise those graces which are necessary to their partaking of the ordinance in a right manner.

Let it be considered, then, that there are some things, which, if duly considered by a weak, doubting Christian, would afford him ground of hope; though, it may be, he cannot sufficiently improve them to his own comfort. Thus, if he be truly affected with his want of assurance, and, in consequence, is filled with uneasiness in his own mind, laments his condition, and can take no comfort in any outward enjoyments, while destitute of it; if he is importunate with God in prayer, that he would lift up the light of his countenance upon him, and grant him the exercise as well as the joy of faith; if he frequently examines himself with impartiality, and with an earnest desire to be satisfied as to his state, yet still walks in darkness, and

c See Quest, lxxxi.