of sin; because none but the truly humble see any thing in the blood of Christ exhibited at his table, for the stony heart careth not for the fountain opened for sin and uncleanness ; because, without repentance, sin is in the soul in its full strength and vigour; because, in this ordinance, God designs to discover the bitterness of sin, as well as his love to us in Christ; and because, without true repentance, there can be no suitable remembrance of a crucified Jesus at his table.

Obs. 338.-All who would worthily partake of the Lord's Supper, must examine themselves respecting their love.

They who would communicate worthily, must examine whether they possess that love to God, to Jesus Christ, to their Christian brethren, and to all mankind, which is characteristic of all believers.

1. Our love to God is genuine, if we love him supremely for his own excellencies; if we endeavour always to please him by keeping his commandments; and if we are sincerely grieved when we at any time offend him.

2. Our love to Jesus Christ is genuine, if we love him above every other object; if we love him on account of what he is in himself, or on account of his excellencies, which render him altogether lovely (Cant. v. 10, &c.); if we love him, not only for what he hath done for sinners in general, but also for what he hath done for us in particular; if our meditation of him is sweet, and our hearts fixed upon him as our chief joy ; if we delight in his Word and ordinances (Psal. cxix. and lxxxiv.); if we delight in communion with him; if we cleave fast to him at all times; if we embrace him in all his offices, and obey him in all his commands, as well as rely upon his promises; if the objects of his love are the objects of our love, and the objects of his hatred the objects of our hatred; if we are desirous of promoting his cause and interest in the world; if we can hate and willingly forego what is most precious to us in this world, rather than forsake him; if we are grieved that we love him so little, and are desirous to love him more; if we are habitually looking forward to his second coming, and in the meantime relying on his Spirit, that we may have grace to glorify him while we live, and to think of death and the grave without dismay; and, in a word, if we account him all our salvation and all our desire, and give up ourselves to him, to be his now, wholly, and for ever, in a covenant not to be forgotten.

3. Our love to the people of God, which must be a love of complacency and delight, is genuine if we see more in them than in others, why they ought to be loved; if we love them because God loves them, and because they belong to Christ and hear his image; if we make no distinction in our love to the saints, but love them all, whether they be rich or poor; if we not only love all the saints, but love them at all times, in adversity as well as in prosperity; if we prefer and delight in their company and religious conversation, esteeming them the excellent ones of the earth; if we study to rejoice with them, to soothe their sorrows, and to do them good in the time of need (Rom. xii. 15; 1 John iii. 16, &c.); and if we cover their sins, forgive injuries done by them, and are not bitter against them.

4. Our love to all men in general, or to the men of the world and even our enemies, whom we must love with a love of benevolence and beneficence, is genuine, if we sincerely wish them well; if we pray for them; and if we do them all the good we can. Our love to our enemies especially is genuine, if in it we are moved by the example of Christ, who died for his enemies; if we do not manifest a desire of revenge, but commit them to the Lord who judgeth righteously; if we do not rejoice, but are sorry when evil overtakes them (Prov. xxiv. 17, &c.); if we desire to forgive them and to seek their good, notwithstanding what they have done to us (Luke xi. 4); and if we pray for them, and relieve their distresses. -Matt. v. 44; Luke xxiii. 34; Acts viii. 60; Rom. xii. 20, 21.

In partaking of the Lord's Supper, love to Christ is necessary, because without it we cannot hate sin; without it we cannot delight in the Lord Jesus; without it we can take no pleasure in any thing that he hath done, or commands us to do; and without it we cannot love his people, although they are the objects of his esteem and delight. Love to all men, but especially to those who are of the household of faith, is absolutely necessary, because strictly enjoined in Scripture. -Matt. v. 23, 24; 1 Cor. v. 8; Gal. vi. 10; 1 John iv. 20. Faith and love go hand in hand; and brotherly love is an evidence of having passed from death to life,-1 John iii. 14 ; and Christ frequently gave this as a mark by which his disciples might be known,-see 1 John. Love to our enemies is necessary, because it is commanded by God,-Matt. v. 44; Rom. ii. 14; and also, because we are bound to follow the

example of Christ, who forgave us when we were enemies and ungodly,-Eph. iv. 34; Col. iii. 13.

Obs. 339.-All who would worthily partake of the Lord's Supper, must examine themselves respecting their new obedience.

They who would communicate worthily, must examine whether their obedience proceeds from new principles, is performed according to a new rule and in a new manner, and directed to a new end.

1. New obedience springs from new principles,—that is, it is performed, not from fear of future punishment, but from faith in the authority of the great Lawgiver, and from love to his

service.

2. New obedience is performed according to a new rule,— that is, the rule which the believer observes in the course of his obedience, is "the perfect law of liberty”—the whole revealed will of God, contained in the Scriptures; and not his own will, or the inventions of men.-Isa. viii. 20.

3. New obedience is performed in a new manner,—that is, the believer depends upon the strength of the covenant, seeing he has none of his own; he depends upon Christ for the acceptance both of himself, and of what he does; and he has no dependence whatever upon his own works for righteousness before God.

4. New obedience is directed to a new end, that is, what the believer does is not for the world or for a name in the world, which is the end of those who know not God; but for the glory of God,-1 Cor. x. 31 ; and in subordination to this, for the best interests of himself and others,-Matt. v. 16.

We may here remark, that no one can yield this obedience until his nature be renewed or regenerated by the Holy Spirit; for the tree must first be made good, before its fruit can be good.

When obedience is of this kind, it is universal obedience, or it has respect to all God's commandments, although it is impossible to obey any one of them perfectly; it is uniform obedience, that is, it is not confined to particular seasons, but performed at all times; it is cheerful obedience,—that is, it is not performed through constraint or through fear of punishment; it is obedience performed in secret, when no one sees us but God, as well as in public, when the eyes of others are upon us; and it is inward obedience or the obedience of the heart, as well as the obedience of the life or of the outward conduct.

In order to a worthy receiving of the Lord's Supper, new obedience is absolutely necessary, because they who are in a state of nature, who are estranged from God, and whose conduct is the reverse of new obedience, can have no communion with a holy God in such a holy ordinance. And moreover, it is evident, that holiness is absolutely necessary to seeing God.-Heb. xii. 14.

Obs. 340.—They who neglect the duty of self-examination, are in danger of communicating unworthily, and thus of eating and drinking judgment to themselves.

Without self-examination, none can become acquainted with their state before God; they cannot know whether they have a right to approach the Lord's Table or not; they must remain ignorant of their wants, and how they may be supplied-of their sins, and therefore they will cleave to themof their graces, and consequently they will show no desire for an increase of grace. They who come to the Lord's Table in such a state, must necessarily eat and drink judgment to themselves, that is, by eating and drinking unworthily, they do that which renders them obnoxious to the righteous judgment of God-to temporal judgments or afflictions in this world, and to eternal judgment or condemnation (if mercy prevent not) in the world to come.-1 Cor. xi. 30-32.

We may here observe, that besides the duty of self-examination, there are other things which are not to be neglected in our preparation for the Lord's Supper; and these are, prayer to God for his presence and blessing, and for the assistance of his Spirit; reading such religious books as treat of the sufferings of Christ, and chiefly suitable portions of the Scriptures; and devout meditation, in order to the exciting of our affections, and the drawing forth of our graces into lively exercise. The same danger may arise from the neglect of these things, that arises from the neglect of selfexamination; for they are all necessary to a worthy participation of this ordinance. But after all that we can do in this way, we must place no dependence on our preparation, but rely solely on the grace of God to work all our work in us and for us.

Obs. 341.-Communicants should be properly engaged while at the Lord's Table.

"When seated at the Lord's Table, and partaking of the

sacramental elements, we should consider that we are not merely in the presence of our fellow-creatures, who may be imposed upon by the appearance of sanctity, but in the presence of Almighty God himself, who cannot be deceived, to whose eyes the inmost recesses of our hearts are open, and who hath declared, that the hope of the hypocrite shall perish.' We should therefore 'keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth' (1 Cor. v. 8); having a pious and spiritual frame of mind, as well as great decency of outward behaviour. We should study to banish the cares of the world, to repress every sinful and unworthy thought, and to devote our whole attention to the sacred service that is going on. We should rejoice that we are admitted to such a great privilege, and rejoice with trembling,' when we think how unworthy we are to enjoy it. We should meditate with the most ardent affection and gratitude on the character, and sufferings, and death of that gracious Redeemer, who said, 'Do this in remembrance of me.' We should have believing views of that great atoning sacrifice which he offered up for sin, and know and feel, that when we eat the bread and drink the wine, we assent in the most solemn manner to the merciful and holy covenant which he sealed with his blood. We should now surrender our souls and our bodies, our hearts and our lives, to him who 'loved us and gave himself for us.' (Gal. ii. 20.) And we should resolve, over the memorials of his death, and in the strength of divine grace, to 'glorify God in our bodies and in our spirits which are his' (1 Cor. vi. 20); by denying ourselves to sinful gratifications; by 'perfecting holiness in the fear of the Lord' (2 Cor. vii. 1); and by living, as much as lieth in us, in peace and charity with all mankind."

Obs. 342.-Self-examination is necessary after partaking of the Lord's Supper, as well as before it.

That self-examination is necessary after communicating, is evident from the following passages of Scripture:-1 Cor. xi. 31, 32; Gal. vi. 4; 2 John viii.; and John xvi. 31. By this exercise we may know something concerning ourselves; how we have acted towards God, and how God has acted towards us. If we have communicated unworthily, that is, if we have been unaffected with the exhibition of Christ crucified, if vain and worldly thoughts have engaged our attention, and