of spiritual decay, and it is time for thee to "remember whence thou art fallen, and to repent, and do thy first works." Time was, when thou hadst a dear love to this ordinance, when thou longedst for the returns of it, and it was to thee "more than thy necessary food: such was the kindness of thy youth, such the love of thine espousals;" but it is otherwise now. Do you now sit loose to it? Are you indifferent whether you enjoy the benefit of it or not? Can you live contentedly without it? You have reason to fear lest you are of those that are drawing back to perdition. Having "begun in the spirit, will you now end in the flesh?" What iniquity have you found in this ordinance, that you have thus forsaken it? Has it been "as a barren wilderness to you, or as waters that fail?" If ever it were so, was it not your own fault? Return, therefore, ye backsliding children, be persuaded to return; return to God, return to your duty, to this duty; be close and constant to it, as you were formerly; for I dare say, "then it was better with you than now."

Those that, by the grace of God, do still keep up a love for this ordinance, should contrive their affairs so, as if possible not to miss any of their stated opportunities for it. Thomas, by being once absent from a meeting of the disciples, lost that joyful sight of Christ which the rest then had. It is good to have a nail in God's holy place. Blessed are they that dwell in his house; not those that turn aside to tarry but for a night, but those that take it for their home, their rest for ever.

Yet, if God prevent our enjoyment of an expected opportunity of this kind; though we must lament it as an afflictive disappointment, yet we may comfort ourselves with this, that though God has tied us to ordinances, he has not tied himself to them, but by his grace can make providences work for the good of our souls. It is better to be, like David, under a forced absence from God's altar, and have our hearts there, than to be, like Doeg, present under a force, "detained before the Lord," and the heart going

after covetousness. It is better to be lamenting and longing in the want of ordinances, than loathing in the fulness of them.

CHAPTER IV.

HELPS FOR SELF-EXAMINATION BEFORE WE COME TO THIS

ORDINANCE.

What it is to examine ourselves, illustrated in six similitudes, particularly six questions to be put to ourselves. I. What am I? Four inquiries by which to find out what our spiritual state is; two directions what to do thereupon. II. What have I done? Twelve questions to be put to ourselves, to bring to remembrance, and directions thereupon. III. What am I doing? In two things. IV. What ground do I get? Four questions by which to try our growth in grace. V. What do I want? What grace? What comfort? VI. What shall I resolve to do? In two things.

How earnest soever we are in pressing people to join themselves to the Lord in this ordinance, we would not have them to be "rash with their mouth, nor hasty to utter any thing before God." It must be done, but it must be done with great caution and consideration. Bounds must be set about the mount on which God will descend, and we must address ourselves to solemn services with a solemn pause. It is not enough that we seek God in a due ordinance, but we must "seek him in a due order," that is, we must "stir up ourselves to take hold on him.” "Prepare to meet thy God, O Israel." Those that labour under such an habitual indisposition to communion with God, and are liable to so many actual discomposures, as we are conscious of to ourselves, have need to take pains with their heart, and should, with a very serious thought and steady resolution, engage them to approach unto God.

Now, the duty most expressly required in our preparation for the ordinance of the Lord's Supper, is that of self-examination. The apostle, when he would rectify the abuses which had sullied the beau

ty of this sacrament in the church of Corinth, prescribes this great duty as necessary to the due management of it, and a preservative against sharing in the guilt of such corruptions. "But let a man examine himself, and so let him eat of that bread, and drink of that cup." He that desires the Lord's Supper, desires a good work; but let these also first be proved, let them prove their own selves, and so let them come; so, upon that condition, and with that preparation; as, "I will wash my hands in innocency, so will I compass thine altar." In this method we must proceed.

“Let a man examine himself." The word signifies either to prove, or to approve, and appoints such an approbation of ourselves, as is the result of a strict and close probation; and such a probation of ourselves as issues in a comfortable approbation according to the tenor of the new covenant. It is so to prove ourselves, as to approve ourselves to God in our integrity. "Lord, thou knowest all things, thou knowest that I love thee;" so as to appeal to God's inquiry, "Examine me, O Lord, and prove me."

To examine ourselves is to discourse with our own hearts; it is to converse with ourselves; a very rational, needful, and improving piece of conversation. When we go about this work we must retire from the world, "sit alone, and keep silence;" we must retire into our own bosoms, and consider ourselves, reflect upon ourselves, inquire concerning ourselves, enter into a solemn conference with our own souls, and be anxious concerning their state. Those who are ignorant and cannot do this, or careless and secure, and will not do it, are unmeet for this ordi

nance.

I shall illustrate this by some similitudes.

1. We must examine ourselves, as metal is examined by the touchstone whether it be right or counterfeit. We have a show of religion; but are we what we seem to be? Are we current coin, or only washed over, as "a potsherd covered with silver dross?" Hypocrites are reprobate silver.

True

Christians, when they are tried, come forth as gold. The word of God is the touchstone by which we must try ourselves. Can I through grace answer the characters which the Seriptures give of those whom Christ will own and save? It is true, the best coin has an alloy which will be allowed for in this state of imperfection; but the question is, Is it sterling, is it standard? Though I am conscious to myself there are remainders of a baser metal, yet is love to God the predominant principle? Are the interests of Christ the prevailing interests in my soul, above those of the world and the flesh? I bear God's image and superscription: Is it of God's own stamping? Is it upon an honest and good heart? It is a matter of great consequence, and in which it is very common but very dangerous to be imposed upon, and therefore we have need to be jealous over ourselves. When we are bid to try the spirits, it is supposed we must begin with our own, and try them first.

2. We must examine ourselves, "as a malefactor is examined by the magistrate," that we may find out what we have done amiss. We are all criminals; that is readily acknowledged by each of us, because it is owned to be the common character: "All have sinned, and come short of the glory of God." We are all prisoners to the divine justice, from the arrests of which we cannot escape, and to the processes of which we lie obnoxious: being thus in custody, that we may not be judged by the Lord, we are commanded to judge ourselves. We must inquire into the particular crimes we have been guilty of, and their circumstances, that we may discover more sins, and more of the evil of them, than at first we were aware of. Dig into the wall as Ezekiel did, and see the secret abominations of your own hearts; look further, as he did, and you will see more and greater. The heart is deceitful, and has many devices, many evasions to shift convictions; we have therefore need to be very particular and strict in examining them, and to give them that charge which Joshua gave to

Achan, when he had him under examination: "Give glory unto the God of Israel, and make a confession unto him; tell me now what thou hast done, hide it not from me.'

3. We must examine ourselves, as a copy is examined by the original to find out the errata, that they may be corrected. As Christians, we profess to be "the epistles of Christ," to have his law and love transcribed into our hearts and lives; but we are concerned to inquire, whether it be a true copy, by comparing ourselves with the gospel of Christ, whether our affections and conversation be conformable to it, and such as become it. How far do I agree with it, and where are the disagreements? What mistakes are there? What blots and what omissions? That what has been amiss may be pardoned, and what is amiss may be rectified. In this examination faith must read the original, and then let conscience read the copy, and be sure that it read true, because there will shortly be a review.

4. We must examine ourselves, as a candidate is examined that stands for preferment. Inquiry is made into his fitness for the preferment he stands for; we are candidates for heaven, the highest preferment, to be to our God kings and priests. We stand for a place at the wedding-feast: Have we on the wedding-garment? Are we made meet for the inheritance? What knowledge have we? What grace? Are we skilled in the mystery we make profession of? What improvement have we made in the school of Christ? What proficiency in divine learning? What testimonials have we to produce? Can we show the seal of the Spirit of promise? not, we shall not be welcome.

A

If

5. We must examine ourselves, as a wife is examined of her consent to the levying of a fine for the confirming of a covenant. It is a common usage of the law. A covenant is to be ratified between God and our souls in the Lord's Supper: Do we freely and cheerfully consent to that covenant, not merely through the constraint of natural conscience, but be