1. Particular, including a review of our state, need, sins, temptations, etc.
2. Faithful, according to the Word of God and the light of His Spirit.
3. Frequent.
4. Earnest, with a sincere desire and purpose of amendment.
III. Its advantages.
1. Security from sin.
2. Confidence before God.
3. Freedom from condemnation. (J. Lyth, D.D.)
Self-examination
The Lord’s Supper a sacrament. Roman oath of soldier. At communion soldiers are at headquarters to report, be inspected, and receive fresh orders. Each should ask--
I. Have I a right to be here? Am I enlisted?
II. Have I the qualities of a soldier?
1. Am I obedient?
2. Is my obediences
(1) Unselfish?
(2) Unquestioning?
(3) Prompt?
(4) Entire?
(5) Cheerful?
3. Am I reliable? Wesley said that with three hundred reliable Christians he could shake the gates of hell and set God up in the world. Havelock’s “saints” were known to be always ready.
4. Am I watchful? Our enemy is able, crafty, without honour.
5. Have I proper discipline?
6. Am I diligent in knowing and doing my duty?
III. As a soldier, what have I done?
1. Have I conquered myself?
2. Do I show signs of conflict and victory--the fruits of the Spirit?
3. Have I any captives for my Captain?
IV. What do I want at the table?
1. To eat and drink simply to get spiritually fat? Soldiers need sinew and muscle, not adipose tissue.
2. To appear well before men? They judge our lives, not our professions.
3. To get inspiration for better service?
4. To get strength, so as to continue faithful to the end?
V. We must be our own examiners.
1. The world or our brethren cannot see our hearts.
2. God does not judge us here. He gives means and tests.
3. God will not even examine us at last. Our own open hearts will be our judges. (Homiletic Monthly.)
Self-examination
This advice is not peculiar to Christianity. It is an axiom which forms the groundwork of all social well-being. The words “Know thyself” were sculptured on all the noblest public buildings of Greece. Self-knowledge lies at the root of all true wisdom, and is the ground, work of religion. Until we know our sin, we shall not seek for forgiveness; until we know our weakness, we shall not crave for strength. A man’s worldly affairs would soon plunge him in ruin if he did not exercise needful supervision, and our spiritual affairs will bring us far worse ruin if we do not give them requisite attention. Consider--
I. The duty enjoined.
1. To examine does not mean a mere passing glance, but a thorough searching.
2. Let a man examine himself.There is a universal spirit of curiosity, and, generally speaking, it is an agreeable business to enter into the concerns of others. But when it comes to self, it is irksome, for it is very painful to a man’s vanity. He would like to feel rather better than other men. But if he dives down into his own inner nature, the result is a most humiliating disappointment. And so we would, like the ostriches who hide their heads in the sand, and thereby think that they are screening their whole bodies, rather not know the truth, because we justly surmise that that truth is unpalatable.
II. The subjects of inquiry.
1. Our position as regards God--whether we are pardoned and reconciled. Our own hearts will give us the answer in a moment if once we ask the question.
2. The course of our daily conduct. Do we carry out into practice the faith we profess, and the love which ought to be our ruling principle?
III. The method of carrying out the action. There must be--
1. Frequency and regularity. The act must not be an isolated one, performed occasionally, once a year or once week--it must be the constant effort of our souls.
2. Prayerfulness. Of our own selves, we can never hope to be impartial, or persevering, or true. And we shall find out more and more every day how much depends upon Divine grace. (W. H. Davison.)
Self-examination
Thesewords show how we should be prepared for a worthy receiving the blessed sacrament. Wherefore examine--
I. Your knowledge (1Co_11:29). We are to know--
1. The Author: Christ, who was Author (1Co_11:23)--
(1) Not as God;
(2) Nor as man;
(3) But as God-man, and Head of the Church.
2. The institution (1Co_11:23-25). Where observe--
(1) What Christ did.
(2) What He said.
3. The nature.
(1) It is a sacrament,
(2) Wherein, under the outward signs of bread and wine,
(3) Christ is signified to us (1Co_11:30).
4. The end.
(1) To remember Christ’s death (1Co_11:24-26).
(2) To represent it. “This is My body.”
(3) To offer it (Mat_11:28; Isa_55:1).
(4) To convey it.
(5) To seal it (Rom_4:1 l).
5. The uses.
(1) Examine whether ye know these things.
(2) Endeavour to know them more and more (2Pe_3:18).
(3) Improve your knowledge to practice.
II. Your repentance.
1. Wherein doth repentance consist?
(1) In conviction of our sins (Joh_16:8-9).
(a) Of original sin (Psa_55:5).
(b) Actual (Psa_51:3-4).
(c) Habitual (Rom_7:24).
(2) Contrition for them.
(a) Because they transgress so righteous a law (1Jn_3:4).
(b) Displease so gracious a Father (Isa_6:5).
(c) Defile so precious a soul (Tit_1:15; Isa_1:6).
(d) Deprive us of so great happiness and blessing (Isa_59:2).
(e) As makes us obnoxious to eternal miseries (2Th_1:8-9).
(3) Conversion from them (Eze_33:11).
(a) Sincere (Joe_2:13).
(b) Universal (Eze_18:31).
(c) Constant.
2. What necessity of repentance in the receiving of the sacrament?
(1) No repentance, no faith (Mar_1:15).
(2) Christ is there offered only to the penitent (Mat_11:28).
(3) By repentance our hearts are prepared to receive Him there offered.
3. Uses.
(1) Examine whether you have repented.
(a) Are you sorry for your sins? (Psa_38:18).
(b) Are you out of love with them?
(c) Are you resolved to forsake them? (Psa_17:3; Psa_39:1).
(2):Repent. Without repentance--
(a) No pardon (Eze_18:21-22).
(b) No peace(Isa_48:22).
(c) No duty accepted (Pro_15:8).
(d) You must perish (Luk_13:3).
III. Your faith.
1. By the grounds of it: the testimony of God.
2. By the effects of it, as--
(1) Love to God.
(2) Thankfulness for Christ.
(3) Humility in ourselves.
(4) Compassion for the poor.
(5) Charity to all.
3. Reasons. Without faith we cannot--
(1) Discern the Lord’s body (1Co_11:29).
(2) Receive anything.
(3) Improve what we receive. (Bp. Beveridge.)
Self-examination
is--
I. A duty fob all times.
1. Examination is a duty of no quick dispatch; for it is to take a strict survey of all the passages of our life; to follow our thoughts, which have wings, and fly in and fly out; to number our actions, and weigh them all in the balance of the sanctuary; to anatomise our hearts, which are “deceitful above all things” (Jer_17:9); to follow sin in all its labyrinths, to drive it out of the thicket of excuses, and by the light of Scripture to take a full view of ourselves.
2. The right performance of this duty requires great care and diligence, because we are our own greatest enemies, our own deceivers, parasites, and murderers.
3. Examination must not end in itself; but we must propose the true end, and draw all up to it; which is, to purge the conscience, to supply what is defective, to repair what is defaced, to beautify what is slurred, to complete what is imperfect; which is, to renew ourselves in the inward man. Therefore what is here to “examine,” is in 1Co_11:31 to “judge,” ourselves. For what a vain work were it to examine a thief, if we do not judge him! We must try and examine our actions as the Levites did their sacrifices, and not offer them up if there be any blemish on them; that so we may “prove to ourselves what is that good, and acceptable, and perfect will of God” (Rom_12:2). Examination is but lost labour without amendment. A survey is the extremity of folly, if I see the faults in my spiritual building, and then let it fall to the ground.
II. A duty especially when we approach the Lord’s table. Here thou dost as it were renew thy covenant, and here thou must renew thy examination.
1. Examine your repentance, therefore, whether it be true and unfeigned, whether it be moved and carried on by a true spring--hatred of sin and love of Christ: whether it be constant and universal.
2. “Examine yourselves whether you be in the faith” or no; “prove yourselves, whether Christ be in you” (2Co_13:5). Faith is the salt which seasoneth all our actions: nor will Christ admit us to His table without it, nor give Himself to those who do not believe in Him. Faith is the mouth of the soul, and with it we receive Christ. The faith, too, must be one which worketh by love, and that both towards God and towards our brethren. For these two are inseparable, and bear witness one to the other: my faith begetteth my charity, and my charity publisheth and declareth my faith. Let them therefore both meet and be united in our trial and preparation to this sacrament, which is a sacrament of union, not only of the Head with the members, but of the members one with another under one Head.
3. Let us “examine” ourselves, and “consider” Him that inviteth us (Heb_3:1). “Consider” Him--
(1) As our High Priest.
(2) As our Teacher.
(3) As our King and Lord.
Who hath most command over thee, the prince of this world, or this King? (A. Farindon, B.D.)
Self-examination
Some make this to be a bare permission, that if they will they may do it; others, a counsel that they should do it; others, a command that we must do it, which is the truest.
I. The necessity of self-examination. The reasons are taken--
1. From the majesty of Him whose presence we approach. What prodigious state did Ahasuerus, an earthly prince, stand upon! (Est_2:12). “Behold, a greater than” Ahasuerus “is here.”
2. From the great profit which we receive thereby, if we come prepared.
3. From the grievousness of the punishments, if we are unworthy receivers. The sacrament is not like to those receipts which, if they do no good, do no harm. If it brings not profit and spiritual grace, it draws great punishments on us.
II. Its nature.
1. A Christian’s eyes ought to be turned inward, chiefly on himself: yet how many are there whose home is to be always abroad! They say not with the soldiers, “What shall we do?” (Luk_3:14); but with Peter, “What shall this man do?” (Joh_21:21). Yet a man’s examining of himself excludes not his examination of those who are committed to his care, as pastors their flock and fathers their children.
2. In examining of the word, learned men run in three several streams. Some prosecute the metaphor of a goldsmith, searching the purity of his gold (1Pe_1:7). Others, because bread and wine to be taken in the sacrament are both food and physic, insist on the similitude of a physician, giving preparatives to his patient before he receives the physic. A third sort make “examine” here to be as magistrates question offenders.
We will follow the latter.
1. A man, in examining himself, must personate three, and act three several parts--the part of the offender, of the accuser, of the judge. The part of the accuser may be well performed by “conscience”; for, besides her office to be the register and recorder of the soul, it is also the attorney-general of the King of heaven in our hearts, to press the evidence against us after the indictment. As for our reason and judgment, that must supply the office of a judge, acquit or condemn us.
2. But here, it is to be feared, men will be partial to themselves in two respects.
(1) In not giving their conscience fair play; what in whole they cannot silence they will in part interrupt:
(2) It is to be feared our judgment will not be upright, but partial and favourable to us. Wherefore this is a sound and safe rule: let us account ourselves to be worse than upon examination we find ourselves to be (1Co_4:4).
3. Seeing, then, that a man is to act three parts, we may observe that a Christian, though alone, may make company for himself (Psa_4:4; Psa_43:5). Had men the art of these self-examinations and soliloquies, they need not, to put away melancholy and to avoid solitariness, repair to the schools of drunkenness, there to seek for bad company, that there they may drive away the time.
III. The interrogatories, whereupon every man is to be examined, are these.
1. Whether thou dost repair to receive the sacrament with a competent measure of knowledge?
2. Whether dost thou come with unfeigned repentance for thy sins past?
3. Whether dost thou come with a lively faith, relying upon God in Christ for the pardon of thy sins?
4. Whether dost thou come with love undissembled, freely from thy heart to forgive all injuries committed against thee?
5. Whether dost thou come with an earnest desire and longing to be made partaker of these heavenly mysteries?
6. Whether dost thou come with thankfulness to the God of heaven for this His great blessing? (T. Fuller, D.D.)
Questions for self-examination
The three questions which the Rev. Philip Henry advised people to put to themselves in self-examination before the sacrament were--“What am I?” “What have I done?” and “What do I want?”
Self-examination, constant
One of the holiest of the Church’s saints, St. Bernard, was in the habit of constantly warning himself by the solemn query, “Bernarde, ad quid veniste?”--“Bernard, for what purpose art thou here?” Self-examination could assume no more searching form. (Archdeacon Farrar.)
The duty of self examination
I. In general.
1. It is much neglected.
2. Exceedingly necessary.
3. Highly beneficial.
II. In particular. Before the Lord’s Supper it is requisite--
1. To keep us from sin.
2. To secure it unspeakable benefits.
III. Respects especially--
1. Our view of the ordinance.
2. The state of our souls.
3. The immediate frame and disposition of our minds. (J. Lyth, D.D.)
Examination before communion
1. The Lord’s Supper is not for all men, but only for those who are able spiritually to discern the Lord’s body.
2. It is not meant for the conversion of sinners, but for the edification of disciples.
3. Hence the need of examination, lest we intrude ourselves where we have no right to be.
I. The object of the examination.
1. That the communicant may eat and drink. “So let him eat.” He is not to examine in order to justify his stopping away.
2. That he may know that the responsibility rests with himself. The examination is not by priest or minister: he examines himself.
3. That he may communicate solemnly, and not as a matter of course. He is to make heart-searching inquiry, and so approach the table with self-humiliation.
4. That he may come to the table intelligently, knowing to what he comes, and why, and wherefore.
5. That he may do so with confidence and joy. After examination he will know his right to come, and feel at ease. Many good results would follow if this examination were universally practised. The examination should be as frequent as the eating of the bread. No man has reached a point at which he is beyond the need of further self-searching.
II. The matter of the examination. Points of examination may be suggested by the following thoughts:
1. It is a feast.
(1) Have I life? The dead sit not at banquets.
(2) Have I appetite? Else how can I eat?
(3) Have I a friendship toward the Lord who is the Host?
(4) Have I put on the wedding garment?
2. Jesus bids us show forth His death.
(1) Have I faith in His death?
(2) Do I live by His death?
3. Jesus bids us do this by eating bread.
(1) Is this eating a symbol of a fact, or is it a mere mockery?
(2) Is Jesus really and truly the food of my soul?
4. Jesus bids each believer do this in union with others.
(1) Am I truly one of His people, and one with them?
(2) Am I dwelling in love with them all?
5. This cup is the New Covenant in Christ’s blood.
(1) Am I in covenant with God in Christ Jesus?
(2) Do I rest in that covenant for all my hopes?
6. Jesus calls His people to remember Him in this Supper.
(1) Can I remember Christ? Or am I attempting a vain thing?
(2) Do I know Him? How else can I remember Him?
(3) Are my past dealings with Him such as I wish to remember?
(4) Is He so loved by me that I wish to bear Him in my memory? Our profession, experience, conduct, hopes, and designs should all pass the test of this self-examination.
III. The duty after examination.
1. To eat of the bread. Not to neglect communion, or postpone it, or to go away trembling from the table; but to partake reverently.
2. To drink of the cup. This is specially commanded.
3. To eat and drink so as to discern the Lord’s body. Having the mind awake to see Jesus symbolised in this ordinance.
4. To give thanks unto the Lord for so great a privilege. Twice did our Lord give thanks during the Supper, and at the close He sang. Is is not a funeral, but a festival.
Conclusion:
1. Ye who have come to this table heedlessly, repent of your wicked intrusion, and keep away till ye can come aright.
2. Ye who have never come at all, remember, if you are not fit for the communion below, you are not fit for heaven above.
3. All of you, bethink yourselves of Jesus, and having examined yourselves to your humbling, behold Him to your consolation. (C. H. Spurgeon.)
Self-examination in regard to the holy communion
I.What notions do I form of the holy communion?
II. In what views do I intend to celebrate this solemn act? Are these views adequate to the nature of the subject and its design? Are they worthy of a rational worshipper of God, of a well-taught and reflecting Christian? What is it properly that I seek in the observance of this religious rite and expect from it?
III. Am I now in that frame of mind that is suited to the celebration of this solemn act? Am I really actuated by Christian sentiments? Do I perceive, do I feel the high value of the objects the memorial whereof I am going to celebrate? Are they often present to my mind and always interesting to my heart?(G. J. Zollikofer.)
The advantages of self-examination
Self-examination is advantageous, as it--
I. Gives us a true sense of our condition.
II. Inclines us to be favourable and tender in our censure of others.
III. Renders us cautious lest we continue to offend. No man would make himself his own enemy by wilfully committing sin, were he fully aware, at the time, of the sentence of condemnation which he must afterwards pass on himself.
IV. Prevents us from entertaining vain confidence and presumption. (J. Williamson.)
The qualifications required in communicants
1. Among these may be reckoned faith. Faith presupposes knowledge. “For how shall men believe in Him of whom they have not heard?” It also implies such a firm persuasion of religious and moral obligation as produces obedience in its various branches.
2. But to faith communicants must add humility.
3. Reverence is another requisite in those who approach the holy table. The want of a serious frame of mind on such an occasion would betray an abandoned character and a corrupt heart.
4. Farther, repentance is required in all who show forth Christ’s death in the sacrament of His Supper. “What,” said one of the most enlightened philosophers of antiquity, “what must the gods think of the gifts of the profane, when a virtuous man would blush to receive presents from a villain?”
5. Farther still, grateful affection to God and our Redeemer is another qualification expected in every communicant.
6. Finally, it is required of them who would partake worthily of the Lord’s Supper, that they examine themselves respecting their love to mankind. If you have any animosities, now dismiss them; exercise mutual forgiveness, and let former quarrels for ever cease. (T. Laurie, D.D.)
Examination required in every communicant
First, by the grievousness of the sin; such a person makes himself guilty of the body and blood of the Lord, as we see in verse 27. Secondly, by the doleful consequence that follows upon it: “He eats and drinks damnation to himself,” as we see in verse 29. We must not rush upon the sacrament. There must somewhat be done before we can receive it. “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” The reasons of this are--First, because naturally we are not invited guests, we are not such as are invited to the Lord’s Supper; we are children of wrath, and as long as we are in such an estate, we cannot come aright to the communion. First we must prove ourselves invited guests. A second reason is, though thou be invited, it may be thou art not disposed. Thirdly, suppose we were both invited and disposed, yet this is not enough; this is a solemn ordinance of God, and an ordinary disposition will not serve the turn. First, the matter of the duty commanded; that is to eat of that bread, and drink of that cup. Secondly, the manner of doing the duty; not only to eat of that bread, but so to eat; and not only to drink of that cup, but so to drink. Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of ourselves, “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” Fourthly and lastly, the benefit following that direction. Now the reasons of this are--First, because the same Lord that commands the matter, commands the manner too. TheLord will have His service well done, as well as done. Secondly, another reason is, because circumstance overthrow actions, if they be not rightly and duly observed. A garment, though it be never so good, if the tailor handle it not well it is marred in the making, if he bring it not to a right form, and make it in a right manner, the man that is to have the garment is disappointed. So timber, though it be never so excellent, though it be all oak, or elm, or whatsoever tree, though it be never so fit for building, if the artificer deal not well in handling it, the inhabitant that comes there may curse the day that ever he came there. So it is in all the ordinances of God and the matters of religion, we must not only do them for matter, but for manner too; for that either makes or mars them. Thirdly, another reason is, because only the right manner of doing duties gets the blessing. Why do we do the duties if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose. Fourthly, another reason is, the example of Jesus Christ: Christ hath given us an example that we should do as He did. Now He did not only do that which His Father bid Him do, for matter but for manner, both in all the words He spake, and in all the deeds that He performed. Fifthly and lastly, except we do it in a right manner, except as we come to the duty, so we come to the right manner, we can never glorify God. The glory of God lies in the manner of doing of things. “So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven” (Mat_5:16). Another use shall be, what may be the reasons why people are so willing generally to do duties for the matter, and care not to do them in a right manner. It shall not be amiss a little to show the mystery of this thing. The first is this, because the matter of the duty is easy, but the manner is difficult. Secondly, another reason is this, because the matter of duties may be done with a proud heart; there is no duty but a man may do it with a proud heart, and never be humble. Thirdly, another reason is, because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thousands are there that pray, and yet are vain, and covetous, and carnal! The last reason is, because the matter of duties brings not the cross upon a man. Thirdly, if we ought to be careful to perform duties in a right manner, let us be exhorted in the fear of God to go and quicken all our duties, to bring a soul into so many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the sacrament, and of good duties; let us get a soul into them, labour to do them in a right manner. The bare duty is like a carcass. Let us consider, first, we do not partake of any ordinance at all, except we do it in a right manner. I remember a fit place for this in Num_11:14. It is said there, “The stranger shall eat the passover, and partake of it according to the ordinance, and the manner of it.” Where the text puts in the ordinance of the passover, and the manner of it. For it is all one. Secondly, consider, it is nothing but hypocrisy, when a man prays and doth not pray in a right manner. Thirdly, consider, it makes the ordinance of God of no effect. Thus they make the commandments of God of none effect (Mat_15:6). Lastly, it cannot please God, it is only the right manner of doing duties that pleased God, as in 1Th_4:1. The third thing is the rule of direction, how we may come to the right manner of receiving the sacrament, that is, by preparing of a man’s self; and the preparation is here set down by the specification of it, namely, in examining himself, “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” The general scope of the words, and the apostle’s meaning in them, is this, that “Every man must prepare himself before he come to the Lord’s table.” The reasons of this are--First, because the sacrament is an ordinance of God. Now all the ordinances of God require preparation. Now man is naturally unprepared for it. First, a man must fell his wood, and then cut it, and hew it even, and carve it, and plane it fit, and prepare it, before he build. So a man must hew down his own heart, he must humble his own soul, and qualify all within him, and so be sanctified, before he be fit. Secondly, another reason is, because the Lord Christ hath made great preparations to provide the Lord’s Supper; therefore we must be prepared to eat it. You know what a great deal ado there was before the Supper was made. Christ must be incarnate, and fulfil all righteousness. Thirdly, another reason is, because the Lord Christ, when He administers Himself in this heavenly mystery, He offers to come into the soul, and He looks for good entertainment; and therefore of necessity there must be preparation for it. You see when a mortal man, an earthly prince, or a nobleman comes to another man’s house, what a deal of preparation there is to provide for him! Lastly, because the sacrament of the Lord’s Supper is a part of Christ’s last will and testament. (W. Fenner.)
Self-examination
I.For the duty, to examine ourselves; everything is valued to be of more or less worth, according to the usefulness and fitness it has to its end, peculiar to it, as it is such or such a thing, The goodness of a house does not consist in this, that it has a beautiful outside, or splendid rich furniture within; but that it affords convenience for habitation, to keep out the injuries of weather, and to be fitted for the use and comforts of life: for this is that which answers the true proper end of a house. That is a good ship, that is a good sailer, and so built as to endure storms, and live in a rough sea, and perform a voyage well; and if it be not so, though it should have all its cordage and shrouds of silk, and be all inlaid and gilt, that would not be enough to make it deserve that name. So not only in artificial things, we ourselves have devised, but in things natural too, when we apply them to our use we judge of their worth by their usefulness. A horse, let him be of never so fine a shape, and have never so gaudy trappings on, we do not value him for that; we may say he is a fine horse indeed; but if he be broken-winded, if he be also a heavy goer, he is no good horse for all his finery, as being unsuitable to that use we design a horse for. And thus is it to be in our making an estimate, and passing a judgment upon ourselves. He alone is a good man who answers that end for which man was created. And what is that? To act, and think, and discourse, and behave himself all over like a man, according to the rules of right reason. If a poor heathen philosopher were alive now to take the poll of men, and try them according to the bare standard of natural reason, how many hundreds of men would he throw aside as nulls and cyphers, things utterly insignificant to those names they are called by, for one that might pass for current coin? For when all covetous, ambitious, voluptuous, vicious, debauched persons are cast on one side, and all idle, formal, empty, slight, ignorant, pretending people put on the other side, there would be very few left in the middle road of virtue, very few that might fairly challenge the name of men. But then we have a further pitch to fly still, a more severe test to bring ourselves to our examination, as being by God’s special favour designed for a higher end--to have communion and fellowship with Himself. It is not enough for us to be good men, but we must be good Christians too. And if good men are so scarce, that the cynic lighted a candle at noon, and carried his lanthorn about to find out an honest man, how scarce must good Christians needs be! Come, then, let us inquire into ourselves, and take the candle of the Lord, which He hath set up in each of our souls, our own conscience along with us, to help us to discover ourselves to ourselves; and if we do not find ourselves to be such as God requires and expects we should be, let us beg of Him earnestly, in the sense of our own wants, that He would make us such as He would have us to be.
II. Examining is every one’s duty, and the subject is himself. People are generally too forward in examining others, and are so taken up with impertinence and things that do not concern them, that they have no time to be acquainted with themselves; like idle travellers, that can tell you a world of stories concerning foreign countries, and are very strangers at home. Study of ourselves is the most useful knowledge, as that without which we can know neither God nor anything else aright, as we should know them. And it highly concerns us to know ourselves well; nor will our ignorance be pardonable, but prove an everlasting reproach; when poor ruined self shall curse negligent sinful self to all ages, and with direful imprecations upon that day and hour that first joined them together. Again, God has given man that advantage above all other creatures, that he can with reflex acts look back and pass judgment upon himself. Come, then, let us step aside awhile into ourselves, and taking every one his conscience along with him, examine and try what we can find there, and that according to this apostle’s division of man (1Th_5:23), into three parts, the spirit, soul, and body, which he makes to be the entire and complete man.
1. First, then, for thy spirit. Dost thou find a principle of life and light in it? dost thou feel the influences of God’s Spirit upon it, illuminating thy understanding, and in bright characters imprinting on thy mind the resemblances of Divine nature, and writing His law in thy heart, and convincing thy reason of supernatural truths, and by this means fastening thee close to Himself, and making thee one with God? Or is thy intellectual faculty still darkened and estranged from God?
2. In the next place, examine the inclinations of thy soul. Dost thou find thy will readily to give her assent to the convictions of thy understanding, and kindly to embrace that light which is conveyed into thee by the Spirit? How makes she her elections and choices, according to the dictates of the Spirit, or according to carnal suggestions?
3. In the last place, take thy body, thy flesh, into examination. Are thy carnal affections raised heavenward, and possessed with things above? Dost thou hate sin for sin’s sake? and art thou heartily displeased with thyself after the commission of any sin, under the sole apprehension of God’s displeasure? Dost thou find at thy devotions and meditations that thy heart burns within thee, being set on fire with celestial flames of zeal? On the contrary to all this, do thy desires stream forth in a full current to other objects, the profits and pleasures and preferments of this world, and take up with things here below? and art thou not led along with worldly vanities, the examples of the multitude, and the enticements of the flesh? In a word, has thy spirit been guided by the direction of God’s Spirit, thy will inclined to a full compliance with His holy will, and thy outward man made conformable to thy inward man, being renewed with the renewing of the mind according to righteousness? If this great work be completed in thee, O happy thee! that hast got thy head above the clouds, and like Enoch, walkest with God, and hast thy conversation in heaven, filled with blessed assurances and foretastes of ensuing joys and glories, being steadfast in faith, joyful through hope, and rooted in charity. But if this spiritual life be but imperfectly begun in thee yet, and thou findest the willingness of thy spirit is clogged and retarded by the weakness of thy flesh, be of good courage, however, and apply that answer which was given to St. Paul to thyself, that God’s grace is all-sufficient for thee; and make thy humble and constant addresses to God for the continual supplies thereof, which may assist thee to get the perfect victory over all thy corruptions. Thou hast been negligent and remiss in the duties of thy life, and hast not endeavoured to acquaint thyself with God, or with thyself in private. (A. Littleton, D. D.)
Examination before communion
The duty required for preventing the sin and danger of unworthy communicating is self-examination. It is a metaphor taken from goldsmiths, who try the truth of their gold by the touchstone, the purity of their gold by the fire, and the weight of it by the scale. We have here--
I. The person examining: “Let a man examine.”
II. The person examined--it is “himself”; he is to call himself to the bar of conscience, and to put questions to himself. Concerning--
1. His state, whether he has a right to come or not.
2. His sins and shortcomings.
3. His wants and necessities.
4. His ends and designs; whether it be to obey the charge of his dying Saviour, to show forth His death, renew and seal his covenant with God, get nearness and communion with Him, nourishment to his soul, and supply to his wants.
5. His graces and qualifications, particularly as to knowledge, faith, repentance, fear, love, thankfulness, holy desires, and new obedience. (J. Willison.)
Qualifications for communion--suggestedby its nature
It is--
I. A sign: qualification, knowledge. A knowledge not of any branches of learning, nor of theology in all its varied departments, but of the significance of the ordinance, “discerning the Lord’s body.” The Corinthians erred here.
II. A seal: qualification, faith. It not only represents gospel blessings as a picture, but, rightly received, secures them as a seal. Its blessings depend--
1. Not on the administrator. He hasno power to confer nor to intercept the blessing.
2. Not on other communicants. They can neither direct nor divert the blessings.
3. But simply on the faith of the comumnicant himself. Faith is the hand that takes the proffered gifts of grace. Without faith it is no sacrament. With faith it becomes a sacramental seal. Worthiness is therefore not sinlessness, but the sinner’s humble trust.
III. A feast: qualification, hunger. “Let us keep the feast.” The Corinthians sinned in regarding it a carnal feast. This feast is prepared by God’s gracious bounty. He welcomes to it all who hunger for His blessings. “Blessed are they that hunger and thirst after righteousness, for they shall be filled.”
IV. A memorial: qualification, love. Memorials are heart-offerings. Enemies never erect memorials. Christ desires to be remembered. He has chosen His own memorial. Who shall build it? The heart thatloves. A sacrilege for any other to approach. Worthiness is love. If the condition of approach is love, shall any one be content to stay away? (Homileict Monthly.)
Hungering after Christ a qualification for communion
When the Lord spreads His table to feast His friends, He calleth not them who have no appetite; and therefore thou must examine thyself whether thou hast a hungering after Christ. If a man have his victuals taken from him, he grows hungry and is discontented. How then cometh it to pass that our bodily hunger is so sensible, when yet our soul’s hunger is not felt of us? He that is in this estate, a-starving, and feels it, is not that man ready to die? Before we come therefore to the Lord’s table, let us labour to get an appetite, for, I say, God thinketh such precious meat at this ill bestowed upon them that have no appetite unto it. But it is not sufficient for a man to hunger, and never go about the work; but as a hungry man is eager to feed, nothing should keep him from it. A man that is ready to die for hunger will give all that he hath rather than he will go without meat. Even so the soul, when it is once pinched and hunger-bit, and seeth bread in heaven, it presenteth itself before God, beggeth as for life that God would bestow His Son for cure. So that I may truly say, “The kingdom of heaven suffers violence” (Mat_11:12), and nothing shall withhold the violent from taking it, when they come into the presence of God. (R. Sibbes, D.D.)
