if it was not fo, what need of felf-examination? fo let him come, not otherwife. It is the word that is the converting ordinance, not the facrament, Rom. x. 17.; and the nature of excommunication evinces this, 1 Cor. v. 13. But more particularly, because there are fome graces, namely, knowledge, faith, repentance, love, and new obedience, which in a particular manner are facramental graces, thefe are to be examined. And, FIRST, Our knowledge is to be examined, 1 Cor. xi. 29. And here let us confider, 1. What is to be examined concerning our knowledge. 2. How this may be known. 3. The neceffity of this. Firft, What is to be examined concerning our knowledge. 1. The measure of it, whether competent or not, Hof. iv. 6. The nature of this ordinance is fuch, that it cannot be managed to fpiritual advantage, but loss, without a competent meafure of knowledge. And this not only minifters fhould inquire into, but people themselves after ail examination by minifters. 2. The quality of it, whether faving or not, 1 Cor. xiii. 1. There is a notional, idle, inefficacious knowledge of fpiritual things, which leaves men ftill in their natural darkness, as to any faving uptaking of fpiritual things and therefore it cannot be fufficient to fit men for this ordinance. Secondly, How may this be known? 1. Competency of knowledge. There may be an ignorance of feveral not fundamental points of religion, where yet there is a competency of knowledge for this ordinance. But there are two things neceffary to it. (1.) An understanding in fome measure of the fundamentals of religion, the nature of God, the perfons of the Trinity, the fall of man, with the finfulness and mifery of our natural ftate, the natures and perfon of Christ, and the way of redemption and salvation by him, our need of him, and of faith as the way how we come to be interested in him. There must be fome fenfible knowledge of these things, that men be not like parrots, who may be taught to say the creed, without understanding a word of what they fay. (2.) An understanding of the nature, ufe, and ends of this ordinance in particular. Whithout fuch a knowledge there can be no difcerning of the Lord's body; for what fpiritual thing can one perceive in the ordinance, the nature of which he is ignorant of? 2. Saving knowledge may be difcerned by these two marks. (1.) When, by an inward teaching, one is made fo to fee the truth of man's lost state, and his abfolute need of Christ, as to be brought out of himfelf to Jefus Chrift wholly for his whole falvation, John vi. 45. It is written in the prophets, And they shall be all taught of God. Every man therefore that bath heard, and learned of the Father, cometh unto me. Here are two things, in one of which, if not both, the knowledge of the most refined hypocrite fails. (2.) When it is influential on the life for fanctification, Matth. xi. 29. While notional knowledge leaves always the heart unhumbled, and the life unhallowed, faving knowledge humbles the heart, as it did in the fe of Job, chap. xlii. 5. 6. I have heard of thee by the hearing of the ear; but now mine eye feeth thee. Wherefore I abhor myself, and repent in duft and afbes; and it fanctifies the converfation, Jer. xxii. 15. 16. Did not thy father eat and drink, and do judgement and justice, and then it was well with him? He judged the caufe of the poor and needy: then it was well with him was not this to know me? faith the Lord. Thirdly, Let us confider the neceffity of this knowledge. : 1. Ignorant perfons are utterly unfit to come to this ordinance, and have no right either before God or before the church. They are unconverted, unbelieving finners, Acts xxvi. 18. ever under the power of fome lufts, 1 Pet. i. 14. They are incapable of felf-examination, and cannot difcern the Lord's body in the ox dinance, being ignorant of the mystery of Christ. Therefore a competency of knowledge is neceffary. 2. Those destitute of faving knowledge are unfit for this ordinance; and however they may have a right to it before the church, they have none before God. For they are without faith, If. liii. 11. without repentance, Luke xv. 17, And they cannot rightly difcern the Lord's body neither in that ordinance, for it must be fpiritually discerned, 1 Cor. ii. 14. To difcern the Lord's body in this ordinance is, in the looking-glafs of the elements, to behold with a fpiritual eye the body of the Son of God, by death making atonement for fin, and peace with God; which draws the heart to a refting in and on him, as overcome with his glory difcerned. They who are void of faving knowledge may imagine it, but cannot fpiritually difcern it, 1 Cor. ii. 8. SECONDLY, Our faith must be examined. And here let us confider, 1. The neceflity of faith in this ordinance. 2. The marks of true faith. First, Let us confider the neceffity of faith in this ordinance. 1. Without true faith one has no right to this or dinance. For unbelievers are not within the covenant of grace, faith being that by which one enters into it, and therefore they have no right to the feal; they are not of the family of heaven, and therefore have no right to the childrens bread, John i. 12. 13. Nay they can please God in nothing they do, Heb. xi. 6. 2. Without faith there can be no feeding on Chrift. Take, eat, implies a spiritual action, a spiritual feeding. Faith is the hand and inouth of the foul. An unbeliever may feed on the bread of the Lord, as the beafts drank of the water of the rock in the wilderness; but they cannot feed on that bread which is the Lord. Secondly, Let us confider the marks of true faith. 1. A fuperlative defire of Chrift and his grace, above all perfons and things, If. xxvi. 9. Matth. v. 6. i. e. for himself as well as his benefits, and not for his benefits only, Pfal. Ixxiii. 25. A defire of a whole Christ, not only for juftification, but fanctification too, and that not only as fanctification is the way to make the foul happy, but to conform it to the image of God. It is abfolute without any reserve, condition, or exception, Acts ix. 6. 2. A receiving and ufe-making of Jefus Chrift in all his offices, John i. 12. Col. ii. 6. If fenfible of thy abfolute need of Chrift, and thy own inability to help thyfelf, thou fleeft out of thyself unto the Lord Jefus, renouncing thy own wifdom, righteoufnefs, and will, to be guided by his Spirit, faved by his righteousness alone, and ruled by his law; and if in the course of thy life thou lookeft to him for direction, acceptance with God, and ftrength in the battle against corrup tion: then undoubtedly thou believest. Thirdly, Our repentance must be examined. Here let us confider, 1. The neceflity of repentance in this ordinance. 2. The marks of it. First, Let us confider the neceffity of repentance in this ordinance. 1. Without it there can be no fuitable remembrance of a crucified Chrift. He is reprefented there as broken and dying for our fins and communicating impenitently with a hard heart, looks liker a triumph over Chrift's death, than an affectionate remembrance, of it. And fo it brings on the perfon the guilt of the body and blood of the Lord. 2. Without it one cannot expect a fealed pardon, which is the end of the facrament. God will not feal a pardon to an impenitent foul, nor give heaven's comforts to infenfible finners, Acts ii. 38. As the fun refreshes the earth, when foftened by rain, but other. wife parches and scorches it; fo God revives the fpirits of the contrite at a facrament, while he is full of wrath against impenitent finners there. For this caufe it is neceffary to examine your fins, fearch them out, and fearch them through. Secondly, Let us view the marks of true repentance. Ye may know it by this, that the heart is thereby turned from all fin unto God, Pfal. cxix. 59. I thought on my former ways, and turned my feet unto thy teftimonies. Ask, 1. Have I turned from fin unto God, or am I yet living in my fins? Acts xxvi. 18. 2. Have I turned from all fin, Ezek. xiv. 6. from all grofs fins in my practice, and from all fin fimply in my heart and affections? Is my heart loofed from fin? and do I hate all fin? Pfal. cxix. 104. 3. If fo, why have I done it? Is it only for the wrath annexed to it, or is it not becaufe of the contrariety in it to God's nature and will? Ezek. xxxvi. zł. 31. Laftly, And are the remains of corruption a burden to my fpirit, as they are to God's Spirit? !! FOURTHLY, Our love must be examined. And here let us view, 1. The neceflity of it in this ordinance. V 2. The marks of it. monst First, Let us confider the neceffity of love to God in this ordinance. 1. Love to God is neceffary in it, becaufe therein, is held forth the greateft difplay of God's love in gi ving his own Son to the death for us. Here is that which of all things may warm the heart moft, and make it burn with love to God and Chrift. 2. Love to our neighbour is neceffary, because God's love, herein reprefented to us, doth require it, Eph. iv. ult. And if any man love not his neighbour, he does not, he cannot love God. And they that love God, will love his image where ever it is: they will love the brethren, 1 John iii. 14. not only rich, but the poor, even though they may have feveral faults, and poffibly efteem them not fo highly; and this not for their being of, the fame opinion, but precifely because of the grace of God appearing in them, the |