Chapter XV: Front Matter (15)

As for our feeding on, or being nourished by the body and blood of Christ, these are metaphorical expressions, taken from, and adapted to the nature and quality of the bread and wine by which it is signified; but that which we are to understand hereby, is, our graces being farther strengthened and established, and we enabled to exercise them with greater vigour and delight; and this derived from Christ, and particularly founded on his death. And, when we are said to feed upon him, in order hereunto, it denotes the application of what he has done and suffered, to ourselves; and, in order hereunto, we are to bring our sins, with all the guilt that attends them, as it were, to the foot of the cross of Christ, confess and humble our souls for them before him, and by faith plead the virtue of his death, in order to our obtaining forgiveness, and, at the same time, renew our dedication to him, while hoping and praying for the blessings and privileges of the covenant of grace, which were purchased by him.

Moreover, there is another thing signified in this ordinance, as a farther end for which it was instituted, namely, in that we are to have communion with one another, and thereby express our mutual love, as members of Christ’s mystical body, who have the same end in view, and make use of the same means, _viz._ Christ crucified, as we attend on the same ordinance in which this is set forth, and having the same common necessities, infirmities and corruptions, and the same encouragements for our faith. Therefore we ought to sympathize with one another, and, by faith and prayer, be helpful to them, with whom we join in this ordinance, while we are representing our own case in common with theirs, before the Lord. This leads us to consider,

VII. What ought to be the qualifications of those who have a right to, and are obliged to partake of the Lord’s supper: These are expressed in general terms by the apostle, by _discerning the Lord’s body_, 1 Cor. xi. 29. Now this a person cannot do, who is ignorant of the design of his death; therefore there must be some degree of knowledge in those who are qualified for this ordinance. There must also be an afflictive sense of the weight and burden of the guilt of those sins which are daily committed by us, and an apprehension arising from thence, of our need of the merits of Christ, to take them away, and that his death is designed to answer this end. And, that this may be done for our real advantage, as we are said to feed on Christ by faith; it is supposed, that this grace is wrought in us, or, that we are effectually called out of a state of unregeneracy, to partake of gracious communion with Christ; whereby we may be said to be fitted to have fellowship with him in this ordinance, and so partake of it in a right manner, for our spiritual nourishment and growth in grace.

Footnote 97:

_This was done by the council at Constance, A. D. 1415, before which
time there were, indeed, several disputes about the matter or form of
the cup, in which the wine was contained; but it was never taken away
from the common people till then._

Footnote 98:

_This hymn is inserted after Sternhold and Hopkin’s version of the
Psalms._

Footnote 99:

_See Dr. Goodwin’s Christ set forth, § 2. Chap. ii._

Quest. CLXXI.

QUEST. CLXXI. _How are they that receive the sacrament of the Lord’s
supper, to prepare themselves before they come unto it?_

ANSW. They that receive the sacrament of the Lord’s supper, are,
before they come, to prepare themselves thereunto, by examining
themselves, of their being in Christ, of their sins, and wants, of
the truth and measure of their knowledge, faith, repentance, love to
God and the brethren, charity to all men, forgiving those that have
done them wrong, of their desires after Christ, and of their new
obedience; and by renewing the exercise of these graces, by serious
meditation, and fervent prayer.

The Lord’s supper being a sacred and solemn ordinance, it ought not to be engaged in without due preparation before-hand, in those who partake of it. The duties mentioned in this answer, which are preparatory for it, are self-examination, the renewing the exercise of those graces which are necessary to our partaking of it aright, serious meditation on the work we are going about, and fervent prayer for the presence and blessing of God therein.

I. Concerning the duty of self-examination; in order hereunto, we must retire from the hurries and incumbrances of the world, that our minds may be disengaged from them, and not filled with distracting thoughts, which will be an hindrance to us in our enquiries into the state of our souls. We must also resolve to deal impartially with ourselves, and consider what really makes against us, as matter of sorrow, shame, and humiliation, as well as those things that are encouraging, and occasions of thanksgiving to God. We must also endeavour to be acquainted with the word of God, to which our actions and behaviour are to be applied; whereby we are to determine the goodness or badness of our state in general, or the frame of spirit in which we are, in particular.

Now there are several things, concerning which we are to examine ourselves before we come to the Lord’s supper.

1. Whether we are in Christ or no? since persons must be first in him before they can have spiritual communion with him. There are some things, which, if we find in ourselves, would give us ground to determine that we are not in Christ; particularly,

That man is not in Christ who is an utter stranger to his person, natures, offices, and the design of his coming into the world; together with the spiritual benefits purchased by his death. Neither is he in Christ, who never saw his need of him, or that there is no hope of salvation without him. Again, he is not in Christ, who obstinately refuses to submit to his government, lives in a wilful contempt of his laws, resolutely persists in the commission of known sins, or in the total neglect of known duties. Again, he is not in Christ, who is ashamed of his doctrine, his gospel, his cross, which a true believer counts his glory; as the apostle says, _God forbid that I should glory, save in the cross of Jesus Christ_, Gal. vi. 14. He must also be reckoned out of Christ, who is stupid and presumptuous; and, though, probably, he may hope to be saved by him, yet desires not to have communion with him, but expects to be made partaker of his benefits without faith; or if he pretends to have faith, it is only an assent to some truths, without being accompanied with repentance, and other graces which are inseparably connected with that faith which is saving.

But, on the other hand, we may know that we are in Christ, if we can truly say,

(1.) That we have received a new nature from him, from whence proceed renewed actions, which discover themselves in the whole course of our lives; _If any man be in Christ, he is a new creature: Old things are passed away, behold, all things are become new_, 2 Cor. v. 17.

(2.) We must enquire, whether we endeavour constantly to adhere to his revealed will, not barely as the result of some sudden conviction; but as making it the main business of life, to approve ourselves to him in well doing, as our Saviour says, _If ye continue in my word, then ye are my disciples indeed_, John viii. 31.

(3.) Converse with Christ in ordinance, is another evidence of our being in him: For, as a man is said to be known by the company he keeps, or delights to be in; so a true Christian is known, as the apostle says, by his _having fellowship with the Father, and with his son Jesus Christ_, 1 John i. 3.

(4.) We must enquire, whether we have a great concern for the glory and interest in our own souls, and an earnest desire that his name may be known and magnified in the world; and this accompanied with our using the utmost endeavours in our various stations and capacities in order thereunto?

2. The next thing that we are to examine ourselves about, before we come to the Lord’s supper, is, what sense we have of sin? whether we are truly humbled for, and desirous to be delivered from it? It is not sufficient for us to take a general view of ourselves as sinners, in common with the rest of mankind, without being duly affected with it; but we must consider the various aggravations of sin, with a particular application thereof to ourselves; and how much we have exceeded many others therein, either before or since we were called by the grace of God, by which means we may take occasion to say, as the apostle does concerning himself, that we are _the chief of sinners_, 1 Tim. i. 15. and a sense of the guilt hereof, when duly considered, will give us occasion to lie very low at the foot of God. We are also to take notice of our natural propensity and inclination to sin, and the various ways by which this has discovered itself in our actions; and accordingly we are to enquire,

(1.) Whether we have sinned knowingly, wilfully, presumptuously, and obstinately? or, whether we have been surprised into it, or ensnared by some sudden unforeseen temptation, and committed it without the full bent of our wills? whether we have striven against it, or given way to it, and suffered ourselves to be prevailed upon without making resistance?

(2.) We must enquire, whether we have continued in sin, or unfeignedly repented of it? whether sin sits light or heavy on our consciences? or, if our consciences are burdened with it, whether we seek relief against it in that way which Christ has prescribed in the gospel?

(3.) We must enquire, whether there are not some sins that more frequently and easily beset us? what they are, and whether we are daily watchful against them, and use our utmost endeavours to avoid them?

(4.) We must also enquire, whether we have not frequently relapsed into the same sin which we have resolved against at various times, and, in particular, at the Lord’s table, and hereby broke our engagements; and if so, whether we did not rely too much on our own strength, when we made those resolutions against sin?

(5.) We are to enquire, whether sin gets ground upon us, whereby grace is weakened? or, whether, though we commit it, we find its strength abated, and we enabled, in some measure, to mortify it, though we do not wholly abstain from it? as the apostle says, _That which I do, I allow not; but what I hate, that do I_, Rom. vii. 15.

(6.) We are also to enquire, whether our sins have not carried in them a great neglect of Christ, his blood, his grace, his benefits, as not thinking of them, admiring or prizing them above all things, nor laying hold on them by faith, and so not making a right use of his dying love, which is signified in the Lord’s supper.

3. We are to examine ourselves, before we come to the Lord’s table, what particular wants we have to be supplied. Our Saviour is to be considered in this ordinance, not only as signified by the external elements; but as present with his people when met together in his name, with earnest expectation of enjoying communion with him: And, as he is appointed to apply, as well as purchase redemption for us, we must consider him as having his hands full of spiritual blessings, to impart to his necessitous people, who come to him for them: Therefore they ought before they go, to enquire, not only, as has been before observed, what are their sins which are to be confessed and bewailed before him, but what it is more especially, that they stand in need of from him? The question that Christ will ask them, when they come there, is, what is thy petition, and what is thy request? what are those wants which thou desirest a supply of? Accordingly, we are before-hand to enquire, whether, though we have some little hope that we have experienced the grace of God in truth, yet we do not want a full assurance of our interest in Christ, _that we may know that we have eternal life_, 1 John v. 13. together with the joy of faith accompanying the actings thereof? and, whether we do not want enlargement of heart, and raised affections in holy duties? which the Psalmist seems to intend, when he says, _Bring my soul out of prison, that I may praise thy name_, Psal. cxlii. 7.

Again, whether we do not want many experiences, which we have formerly had, of the grace of God, and his special presence in holy duties; or have not occasion to say with Job, _O that it were as in months past, as in the days when God preserved me: When his candle shined upon my head, and, by his light I walked through darkness_, Job xxix. 2, 3. Moreover, we are to enquire, whether we do not want a greater degree of establishment in the great doctrines of the gospel; or to be kept steady in a time of temptation? and, whether we do not want a greater degree of zeal for the honour of God, in a day in which many professors are lukewarm? as our Saviour observes concerning the church of Laodicea, _That they were neither cold nor hot_, Rev. iii. 15. or, whether we do not want together with this zeal, a compassion to the souls of others, who make shipwreck of faith, not having a good conscience, which may induce us, as the apostle says, _In meekness to instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth?_ 2 Tim. ii. 25. and, whether we are duly affected with the degeneracy of the age wherein we live, and are not too negligent in bearing our testimony against the errors advanced therein? or, whether we understand the meaning of those various dispensations of providence, which we are under, and what is our present duty in compliance therewith? These things are of a more general nature, and to be made the subject of our enquiry, whenever we draw nigh to Christ in any ordinance in which we hope for a supply of our wants.

But there are other things which we ought to have a more particular regard to in our enquiries, when we are to engage in the ordinance of the Lord’s supper.

(1.) In order to our partaking of it aright, we are to enquire, whether we do not want a clear and distinct apprehension of the covenant of grace, and the seals thereof, and how we are to act faith in a way of self-dedication, and how we ought to renew our covenant engagements with God, which we are more especially called to do therein?

(2.) Whether we do not want a broken heart, suitably affected with the dying love of Jesus Christ, which is signified therein, that we may _look on him who was pierced, and mourn_, Zech. xii. 10.

(3.) Whether we do not want to be led into the true way of improving Christ crucified, to answer all those accusations that are brought in against us, either by Satan or our own consciences, and how this is an expedient for the taking away the guilt and power of sin?

(4.) Whether we do not want to be made more like to Christ, and conformed to his death, that, while we behold him represented as dying for us, we may _reckon ourselves as dead to sin_, and to the world; and _that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin_? Rom. vi. 6. 10.

(5.) Whether we do not want an abiding impression of the love of Christ, and a greater stedfastness in our resolution, to adhere to him; that so, whatever grace we may be enabled to act, by strength derived from him, may be maintained and exercised, not only at that time, but when we are more immediately engaged in that ordinance?

These things we are to examine ourselves concerning, that we may spread our wants before the Lord at his table. And to induce us hereunto, we may consider, that our corrupt nature is very prone to think ourselves better than we really are; so that, how indigent and distressed soever we may be, we are ready to conclude, with the church of the Laodiceans, that _we are rich and increased with goods, and have need of nothing_, Rev. iii. 17.

Moreover, if we are not truly sensible of our necessities, we shall not value Christ’s fulness, or the rich provisions he has made for his people, and is pleased to dispense in this ordinance; as it is said, _The whole need not a physician, but they that are sick_, Matt. ix. 12. and we must consider, that a great part of our work therein, consists in ejaculatory prayer, which we shall not be able to put up in a right manner, if we are not sensible of our wants; and one reason why we are so often at a loss in prayer, or go out of the presence of God empty, is, because our hearts are not enlarged therein, which they cannot be, unless we are affected with a sense of our necessities.

Now, to encourage us to examine ourselves concerning them, before we partake of the Lord’s supper, let us consider that Christ invites us to draw nigh to him therein; that he may take occasion to communicate the blessings of his redemption, which are signified thereby; that he may supply our wants, satisfy our desires, surmount our difficulties, and apply to us the great and precious promises of the covenant of grace, which are to be sought for at his hands, by faith and prayer, which supposes the performance of this duty of self-examination, with respect to the blessings that we stand in need of from him.

4. We are, before we partake of the Lord’s supper, to examine ourselves concerning the truth and measure of our knowledge in divine things; inasmuch as without the knowledge hereof, the heart cannot be good, nor any spiritual duty engaged in, in a right manner. As for a perfect comprehensive knowledge of divine truths, that is not to be expected, by reason of the weakness of our capacities, and the imperfection of this present state; wherein, as the apostle says, _we see_ but _through a glass darkly_, or, as it is said elsewhere, _We are but of yesterday, and know_, comparatively, _nothing_, Job viii. 9.

However, there is a degree of knowledge, which is not only attainable, but necessary to our right engaging in this ordinance; and this does not consist barely in our knowing that there is a God, or that he is to be worshipped, or that there was such a person as our Saviour, who lived in the world, was crucified, rose again from the dead, ascended into heaven, and shall come again to judge the quick and the dead: For a person may have a general notion of all these things, and yet be unacquainted with the end and design of Christ’s death, and the blessings and privileges of the covenant of grace, which he procured thereby, or with the claim that a person may lay by faith, to them; without which, there is not a sufficient knowledge, such as the apostle calls _a discerning the Lord’s body_, 1 Cor. xi. 29. which we ought to do in this ordinance.

Now, that knowledge of divine truths, which ought not only to be pressed after, but, we are to examine ourselves, whether we have, in some measure attained to, respects,

(1.) The person of Christ, as God-man, Mediator, and the offices which he executes as such; and more particularly, 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.

(2.) We must 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 it can be subdued, and of the method he takes therein to make the redemption purchased by Christ, effectual to answer that end.

(3.) 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. And we must also know what it is to deal with him as those who see themselves obliged herein 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 this is 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_, Heb. iv. 16.

Moreover, we are not only to enquire, whether we are apprehensive of the excellency, glory, and suitableness of those great things, that are revealed in the gospel, to answer our particular exigencies, and render us happy in the enjoyment of God; but whether the knowledge hereof 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 enquire, whether it be only a single apprehension that the doctrines of the gospel are true, or, at most, contains in it some general ideas of their being excellent and worthy of the highest esteem; but whether we can prove them to be true, and render a reason of our faith, without which, it may, indeed, be rightly placed as to its object? But it cannot be said to be deeply rooted; and therefore it is exposed to greater danger of being foiled, weakened, or overthrown by temptation. We must also enquire, whether we grow in knowledge in proportion to those opportunities or means of grace that we are favoured with, which the apostle calls _growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ_, 2 Pet. iii. 18.

5. We are to examine ourselves concerning the truth and degree of our faith, and other graces that are inseparably connected with it. As for faith, we are to enquire, whether it be a living, or what the apostle calls a _dead faith_, James ii. 17, 18. as being alone, and destitute of those good works which ought to proceed from it? Whether it only contains in it an assent to the truth of divine revelation; or, whether it puts us upon a closure 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 enquire, 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’s being purified by faith_, Acts xv. 9. Again, whether it be such a faith as _overcomes the world_, 1 John v. 14. and prevents our being easily turned aside from God, by the snares that we may meet with in it? Whether we are inclined hereby, to confess ourselves to be _strangers and pilgrims on the earth_, Heb. xi. 13. and _desire a better country_, ver. 16.

There are many other fruits and effects of faith, which the apostle mentions in Heb. xi. by which we may examine ourselves concerning the truth and sincerity of this grace; and there are several graces mentioned in this answer, which are connected with faith, concerning which, we must enquire, whether they are found in us, particularly repentance, which 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 sins deformity? And it is such a repentance, as inclines us not only to hate sin, but forsake and turn from it, as seeing the detestable and odious nature of it, in what Christ endured to make satisfaction for it.

But since faith and repentance have been particularly considered under a foregoing answer, together with the nature, properties, and effects thereof[100]; 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-matter of our enquiry, before we engage in this ordinance. It is very suitable to the occasion, to enquire, whether we love Christ or no; inasmuch as we are to behold and be affected with the most amazing instance of love, which he has expressed to us; Let us therefore enquire, 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 enquiring, whether it puts us on performing the most difficult duties for his sake, with the greatest cheerfulness? And, whether we are hereby encouraged to bear the most afflictive evils with patience; because it is his pleasure that we should be exercised therewith, 1 Sam. iii. 18. Let us also enquire, whether we love him with all our heart, or, whether our love is divided betwixt him and the creature, whereby our affections are often drawn aside from him? And, whether it 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 this be the very end of living? As the apostle says, _For me to live is Christ_, Phil. i. 21. and, 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 hereby inclined to hate every thing that he hates; as the Psalmist says, _Ye that love the Lord hate evil_, Psal. xcviii. 10. and whether we make those things the object of our choice that he delights in?

Moreover, we are to enquire, 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, that hereby we may see that all our comforts flow from him; or, when he has a design to humble us for those sins that provoke him to depart from us, 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 enquire, whether, that, which moves or inclines us to desire him, be the view we have of the glory of his person, and the delight that arises from our contemplating his divine excellencies; or whether we desire him, only for the sake of his benefits, or, 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, and, consequently, of our love to him?

And, we are farther to enquire, 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 reluctancy? And, whether it puts us upon universal holiness, as being induced hereunto by 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.

The next thing we are to examine ourselves concerning, is, whether we have such a love to the brethren, and charity to all men, whereby we are disposed to exercise forgiveness to those that have done us any injuries? The Lord’s-supper being an ordinance of mutual fellowship, we are obliged to behave ourselves towards one another as members of the same body, subjects of the same Lord, engaged in the same religious exercise; and consequently, are obliged to love one another, whereby it will appear, that we are Christ’s disciples, John xiii. 35. This love consists in our desiring and endeavouring to promote the spiritual interest of each other, to the end that Christ herein may be glorified; and it includes in it that charity that casts a veil over their failures and defects, and our forgiving those injuries which they have, at anytime, 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; therefore it is very necessary for us to enquire,

[1.] 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 which, as the apostle expresses it, will afford an evidence to us, that we are _passed from death to life_, 1 John iii. 14. And, 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_, Gal. i. 24. Again, whether our love to men leads us to desire and endeavour to be reckoned a common good to all, according to the utmost of our ability? As 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_, Esther x. 8.

Again, we are to enquire, 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; the contrary to which, or our refusing to rebuke our _neighbour or brother_, and thereby _suffering sin upon him_, is reckoned no other than an _hating_ of him, Lev. xix. 17. 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 the grace thereof: 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_, Gal. iv. 19. and elsewhere, he signifies to another of the churches, how _affectionately desirous_ he was _of them_; which made him _willing, not only to impart the gospel of God, but his own soul; because they were dear unto him_, 1 Thes. ii. 8.

Again, we must enquire, whether our love puts us upon choosing such to be our associates that truly fear the Lord; whom we count, as the Psalmist expresses it, _The excellent, in whom is all our delight_? Psal. xvi. 3. and, on the other hand, whether we avoid the society of, or intimacy with, those that are Christ’s open enemies; the contrary to which, good Jehoshaphat was reproved for by the prophet, when he says, _Shouldest thou help the ungodly, and love them that hate the Lord?_ 2 Chron. xix. 2. Again, let us enquire, 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_, Prov. xvii. 17. Again, whether we are inclined to all those acts of charity which covereth 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_, 1 Cor. xiii. 4,-8.

[2.] We are to enquire, whether our love to men be expressed in forgiving injuries; which is a frame of spirit absolutely necessary for our engaging in any ordinance; as our Saviour says, _If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee_, Matt. v. 23, 24. 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 thereunto, and _then come and offer thy gift_. And this is more necessary when we engage in this ordinance, in which we hope to obtain forgiveness of the many offences which we have committed against God; and 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 sincerity and truth_, 1 Cor. v. 8. It is no difficult matter for us to know whether we are disposed to forgive those who have injured us; therefore the principal thing we are to examine ourselves about, is, whether we do this with a right frame of spirit, as considering how prone we are to do those things ourselves, which may render it necessary for us to be forgiven, both by God and man? and whether, as the consequence hereof, though we were before this, inclined to over-look those graces which are discernable in them; yet now we 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, _viz._ our examining ourselves before we engage in this ordinance. We now proceed to consider some other duties mentioned therein, _viz._

II. The renewing the exercise of those graces, which are necessary to our right engaging in it, whereby the sincerity and truth thereof may be discerned: Therefore, since faith, repentance, and several other graces, ought to be exercised in this ordinance, it is necessary for us to give a specimen thereof, before we engage in it. As the artificer first 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 is to be tried before it be exercised in this ordinance.

There is another duty preparatory to the Lord’s Supper, mentioned in this answer, _viz._ serious meditation, that so we may not engage in it 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, to excite in us an holy reverence, and prevent the wandering of our thoughts and affections from him, or any unbecoming behaviour in his presence; and, more particularly we are to consider, before-hand, the end and design of Christ’s instituting this ordinance, _viz._ that his dying love to sinners might be signified and shewed forth, as an encouragement to our faith, and an inducement to thanksgiving and praise, as the nature of the thing calls for it.

After all this it is farther observed, that we are to endeavor to prepare for this ordinance by fervent prayer, as 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 which I may apply Hezekiah’s words, _The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his father; though he be not cleansed according to the cleansing of the sanctuary_, 2 Chron. xxx. 18, 19. And we are to be earnest with him, 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_, Gal. ii. 20. 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 therein may redound to his glory and our spiritual advantage.

Footnote 100:

_See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV,
LXXXVII._

Quest. CLXXII., CLXXIII.

QUEST. CLXXII. _May one who doubteth of his being in Christ, and of
his due preparation, come to the Lord’s Supper?_

ANSW. 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 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.

QUEST. CLXXIII. _May any who profess the faith, and desire to come
to the Lord’s Supper, be kept from it?_

ANSW. 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 are the subjects of this ordinance and ought to partake of it, or of those who must be kept from it: the former respects, more especially doubting Christians, who desire to receive satisfaction, whether they ought to engage in it or no; the latter respects those who are ready to presume that they are qualified for it, and ought to partake of it; though, indeed, they are to be excluded from it.

I. As to the case of one who doubteth of his being in Christ, and duly prepared for the Lord’s Supper: Here are several things that may afford matter of encouragement to him; and accordingly it is observed,

1. That though this be a matter of doubt to him, as being destitute of assurance of his being in Christ; yet he may be mistaken in the judgment which he passes concerning himself: since assurance, as has been before observed, is not of the essence of saving faith[101]. For a person may rely on, or give up himself to Christ, 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: And others, who have assurance, at present, of their interest in Christ, may afterwards, through divine desertion, lose the comfortable sense thereof; so that we must not conclude, that every doubting believer is destitute of faith. Such are to be tenderly dealt with, and not discouraged from attending on that ordinance, which others, who converse with them, cannot but think they have a right to, and are habitually prepared for; though they themselves very much question, whether they are actually meet for it, as being apprehensive that they cannot exercise those graces, that are necessary to their partaking of this ordinance in a right manner. However, it is observed,

(1.) That there are some things, which, if duly considered by such an one, would afford him, ground of hope; though it may be, he cannot sufficiently improve them to his own comfort. As,

[1.] If he be truly affected with his want of assurance, and, as the result thereof, is filled with uneasiness in his own mind, laments his condition, and can take no comfort in any outward enjoyments, while destitute of it; and, if he be 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. Moreover, if he frequently examines himself with impartiality, and an earnest desire to be satisfied, as to his state; and if, notwithstanding this, he still walks in darkness, and his doubts and fears prevail against him, he has some ground to conclude, that he is better than he apprehends himself to be, if he be truly humbled for those sins that may be reckoned the procuring cause thereof, and determines to be still waiting, till God shall be pleased to discover to him his interest in forgiving grace, and thereby resolve his doubts, and expel his fears, which render him so very uneasy.

[2.] A person has some ground of hope, if he can say, that he unfeignedly desires Christ and grace above all things, and can find satisfaction in nothing short of him; in this respect it may be said, that Christ is precious to him, as he is to them that believe. And to this we may add, that if he desires to forsake all sin, as being offensive, and contrary to him; so that when he commits it, he can readily say with the apostle, _That which I do I allow not of; for what I would, that do I not; but what I hate that do I_; and from hence he concludes himself _wretched_; and earnestly desires to be _delivered from the body of this death_, Rom. vii. 15, 24.

(2.) There are some promises which a weak Christian may lay hold on for his encouragement; as,

_1st_, If the guilt of sin lies as an heavy burden upon him, and is the occasion of his doubts about his being in Christ; there are promises of forgiveness, Mich. vii. 18, 19. Isa. lv. 7, 8.

_2dly_, If he complains of the power of sin, and its prevalency over him, there is a promise that is suited to his case, in Rom. vi. 14. ‘Sin shall not have dominion over you; for ye are not under the law, but under grace.’

_3dly_, If satan’s temptations are very grievous to him, and such as he can hardly resist, there are promises suited to this case, in 1 Cor. x. 13. that ‘God will not suffer his people to be tempted above that they are able, but will, with the temptation, make a way to escape;’ and in Rom. xvi. 20. ‘The God of peace shall bruise Satan under your feet shortly.’

_4thly_, If he wants enlargement, and raised affections in prayer, or other religious duties; which is very discouraging to him, that promise may afford him some relief, in Zech. xii. 10. ‘I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication.’ And, in Psal. x. 17. ‘Lord, thou hast heard the desire of the humble: Thou wilt prepare their heart, thou wilt cause thine ear to hear.’

_5thly_ If our doubts arise from frequent backslidings, and relapses into sin, we may apply that promise in Psal. xxiii. 3. _He restoreth my soul_, &c. And, Hos. xiv. 4. ‘I will heal their backsliding, I will love them freely; for mine anger is turned away from them:’ And in Isa. lvii. 17, 18. in which it is supposed, that God was wroth, and hid himself from his people for their iniquity; and they are described as _going on frowardly in the way of their heart_; yet God says, ‘I have seen his ways, and will heal him: I will lead him also, and restore comforts to him, and to his mourners:’ And, in Hos. xi. 7-9. where God’s people are described as bent to backslide from him; yet he determines not to destroy them, but says, in a very moving way, ‘How shall I give thee up Ephraim? How shall I deliver thee Israel, _&c._ Mine heart is turned within me, my repentings are kindled together? I will not execute the fierceness of mine anger; I will not return to destroy Ephraim; for I am God and not man, the holy One in the midst of thee.’

_6thly_, If we want communion with God, or his presence with us in his ordinances; which makes us conclude that we are not in Christ: Let us consider what is said in Isa. xlv. 19. ‘I said not unto the seed of Jacob, Seek ye me in vain:’ And, in chap. liv. 7, 8. ‘For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee.’

_7thly_, If we are under frequent convictions, but they soon wear off, which occasions us to fear that we never experienced a thorough work of conversion, let us consider, Isa. lxvi. 9. ‘Shall I bring to the birth, and not cause to bring forth, saith the Lord?’ And, in Zech. iv. 10. ‘Who hath despised the day of small things?’ And, in Isa. lxv. 8. ‘As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; So will I do for my servants sake, that I may not destroy them all.’

_8thly_, If we are in a withering and declining condition, and want reviving; or, if we complain of barrenness under the means of grace, so that we may attend upon them, as we apprehend, to very little purpose; there are some promises that are suited to this case, as Hos. xiv. 7, 8. Isa. xlviii. 17.

_9thly_, If our doubts arise from the hardness of our hearts, so that we cannot mourn for sin as we ought to do, or would do, let us consider what God has promised in Ezek. vii. 16. Deut. xxx. 6. Acts v. 31.

_10thly_, If we are under the visible tokens of God’s displeasure, so that we are ready to conclude, that he distributes terrors to us in his anger; and, as the consequence thereof, we walk in darkness, and are far from peace: There are many promises that are suited to this case, as Jer. iii. 5. Psal. ciii. 8,-10. Isa. xii. 1. Joel ii. 13. Isa. l. 10. Psal. lxxix. 15. and xlii. 11.

2. We have a further account how such, who are at present, discouraged from coming to the Lord’s table, ought to manage themselves in this case. And here it is observed, that they ought to bewail their unbelief, to labour to have their doubts resolved; and, instead of being discouraged, they should come to the Lord’s supper, to be further strengthened. This advice is not given to stupid sinners, or such as are unconcerned about their state, or never had the least ground to conclude that they have had communion with God in any ordinance; and, especially if their distress of conscience arises rather from a slavish fear of the wrath of God, than a filial fear of him; or, if they are more concerned about the dreadful consequences of sin, than the intrinsic evil that is in it, I say, this advice is not given to such, but those, as before described, who lament after the Lord, earnestly seek him, though they cannot, at present, find him; and have fervent desires of his presence, though no sensible enjoyment thereof, and appear to have some small degrees of grace, though it be very weak: In this case a few words of advice ought to be given to them; particularly,

(1.) That they should take heed of giving way to any hard thoughts of God; but, on the other hand, lay the whole blame hereof on themselves. Thus God says by the prophet, “Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way?” Jer. ii. 17.

(2.) They should give glory to, depend on, and seek relief from the Holy Spirit, the Comforter, who glorifies himself by sealing believers unto the day of redemption; and, together with this, bestows those comforts on them which they stand in need of.

(3.) They must endeavour, to their utmost, to act grace, and so go forward in the ways of God, though they do not go on comfortably, and not say, “why should I wait on the Lord any longer?” Are they sometimes afraid they shall not arrive safely to the end of their race, they should nevertheless resolve not to give out, or to run no longer in it; and because their way is attended with darkness, or hedged up with thorns, they should not determine, for that reason, to go backward, as though they had never set their faces heaven-ward.

(4.) They ought to lie at God’s foot, acknowledging their unworthiness of that peace which they desire, but are destitute of, and plead for his special presence, that would give an happy turn to the frame of their spirits, as that which they prefer to all the enjoyments of life; as the Psalmist says, ‘There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us,’ Psal. iv. 6.

(5.) It would be adviseable for such to contract an intimacy, and frequently converse with experienced Christians, who know the depths of Satan, and the deceitfulness of the heart of man, and the methods of divine grace in restoring comforts to those who are, at present, destitute of them, agreeably to what they themselves have experienced in the like case, 2 Cor. i. 4.

(6.) They ought, as a farther means for the strengthening of their faith, and establishing their comforts, to wait on God in the ordinance of the Lord’s supper, hoping for Christ’s presence therein; in which many have found that they have been enlivened, quickened, and comforted, while others, through the neglect hereof, have had their doubts and fears increased. And this leads us to consider,

II. What is contained in the latter of the answers we are explaining, which is applicable to those who desire to come to the Lord’s supper, but are to be kept from it. Here it is taken for granted, that all are not to be admitted to this ordinance, though it may be, they make a general profession of the Christian faith, and are not willing that any should question their right to it. These are described in this answer,

1. As being ignorant of the great doctrines of the gospel, and, consequently, unacquainted with Christ, whom they never truly applied themselves to, nor received by faith; and therefore they cannot improve this ordinance aright, or have communion with Christ therein.