---

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! (Esther 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?" (Luke 3:14); but with Peter, "What shall this man do?" (John 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 (1 Peter 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 (1 Corinthians 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 (Psalm 4:4; Psalm 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.)

---

---

KJV: But let a man examine himself, and so let him eat of that bread, and drink of that cup.

WEB: But let a man examine himself, and so let him eat of the bread, and drink of the cup.