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years of discretion, until he removes us from this world; which, however, we cannot celebrate otherwise, than at the risk of our own salvation, without a careful and thorough examination of ourselves, as the apostle tells us in the passage of which my text makes a part.

Now, although he does not there point out to us how, or in what particulars, we are to examine ourselves, in order to a worthy participation of our Lord's body and blood; yet we can be at no loss for directions on the occasion, since we cannot fail to perform the intention of the Holy Spirit, if we examine ourselves on the articles of our baptismal covenant, which contain all our religion requires of us either to believe or practise. Besides, this method of examination is plainly enough hinted to us by our blessed Saviour, who said, when he gave the cup, 'This is my blood of the new testament,' or covenant. If it is to us that blood by which he purchased the covenant of peace for us, if it is called the blood of the covenant, of the everlasting covenant; then does it loudly call on us, as often as we purpose to receive it, to think seriously on that covenant; to found the examination, recommended by the apostle on the articles of that covenant; and, whereinsoever we find our past lives unconformable to it, no doubt it must be our duty to repent, and resolve on a more strict observance of our vow for the time to come.

There is no separating the two sacraments, which flowed together from Christ's side, pierced by the spear, in the form of blood and water; because our covenant is equally contained in both. The sacrament of baptism introduces us to a covenant of peace with God. The sacrament of the Lord's supper keeps up our attention to this covenant, and enables us to stand fast in it. How can any man presume to say, the former is, and the latter is not the covenant, when the former is nowhere expressly called by that name, whereas Christ, when he instituted the latter said, ' This cup is the new covenant in my blood;' when the death of Christ, by which God is reconciled to us, is the very thing applied to us in both; for if, by the one, we shew forth the Lord's death till he come,' by the other we are buried with him in death; and when that peace, which is begun in the first, is improved into a union with God in the last? Merely as to

the business of covenanting, the second sacrament is no more than the first continued on, under a different form; for in both we are cleansed from our sins by the blood of Christ, and restored to peace and favour in the sight of God; the examination, therefore, preparatory to the second, must turn on the articles stipulated in the first. In this behalf they are but one and the same thing, and require the same preparation.

As therefore, self-examination, by the rule of the Christian covenant, is either the very remedy prescribed by the apostle, against the sin of an unworthy receiving, and the danger of damnation or equivalent to it; we cannot help looking on it as the first necessary step to the performance of that solemn duty, which seals, applies, and confirms to us all the benefits of Christ's death on God's part; and on ours ratifies and renews the covenant of peace, which by our sins, after baptism, we had transgressed. As the natural enmity between God and us is recalled by such sins, either there is no instituted act whereby peace may be restored, after the covenant hath been broken which would give us a frightful idea of Christianity; or the sacrament of the Lord's supper is such an act. I say frightful, because there is no man that sinneth not; insomuch that if we Christians, not excepting the very best of us, 'say we have no sin, we deceive ourselves, and the truth is not in us.' Now, as the peace is daily broken by our sins, does it not require some institution equivalent to baptism, a sacrament that cannot be repeated, to assure the restoration of peace, if it may be at all restored? And what other institution is there, on which we may build the hope of such a restoration, but the sacrament of the Lord's supper, in which that blood whereby remission of sin was obtained, and whereby the covenant is confirmed to us is received? If the covenant once broken cannot be renewed, then it is a dreadful covenant of works only, and not of grace, mercy, and peace. But if it may be renewed, common sense will tell us it must be by a solemnity as sacred, and as important, as that of the covenant itself, to which a thorough resolution of amendment, particularly as to the act of transgression, must, of necessity, be preparatory; and nothing but a strict and severe examination of ourselves can lead the way to such a resolution. Now the

importance of sin, and enmity with God, on the one side, and of peace with him on the other, makes all this necessary, that we may not be tempted to presume on too easy terms of forgiveness. We may repent, we may be pardoned, we may be received again into peace, and be reunited to God, by a participation of that cup, which is the communion of the blood of Christ, and of that bread, which is the communion of the body of Christ; but not without a renewal of that covenant and vow, which alone can give us peace with God, and which we have transgressed.

Hence it appears, that all we can hope for, as Christians, depends absolutely on our baptismal covenant; that, after transgressing this covenant, all our hopes depend on a renewal of it in the sacrament of our Lord's supper; that no such renewal can be made without the renunciation of God's enemies, without the faith and repentance promised in the covenant itself; and that, if we presume to approach the table of the Lord, before we have thoroughly examined whether we can bring these requisite conditions with us, we do not come to make peace with, but war on, God, by an insult as formal and solemn, as the humility and devotion expected of us on that great occasion. To this horrible crime the Spirit of God, speaking by St. Paul, threatens damnation: Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of this bread, and drink of this cup; for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord's body;' and if he repents not, must surely perish. The best man stands in continual need of this examination, because, let his life be ever so free from sin, he is not to look on himself as absolutely safe. He is therefore by no means to venture on small sins, in hopes to check and stop himself, before he proceeds to greater. There are certain occasions, wherein even a good man may as well hope to restrain the winds and storms, as his passions, once they are let loose. The enormity of great sins keeps recollection always awake in a conscientious mind. But small offences, which the tempter makes use of as steps to the greatest crimes, are too easily overlooked, and lost in our account. Here therefore a daily examination becomes

necessary. Now such examinations ought to be quickened with this alarming consideration, that he who tolerates in himself the committal of small sins, hath reason to fear lest God should desert him, as one who presumptuously sets up his own strength, and gives himself a dispensation in things forbidden by God.

Having now seen how much depends on our examining ourselves by the articles of our covenant; how often and how solemnly we are called to this necessary work of selfinspection; and that in case we neglect it, we either give up our covenant with God, or attempt to renew it by a crime as provoking in his sight, as any other that can make a renewal requisite; need I farther press you to the duty? If this is not sufficient, what can the wit of man, or even the word of God, say more to move you?

I cannot, however, proceed, without making one remark on the present general inattention to the Christian covenant, at which, I fear, few ears in this congregation will not have reason to tingle. If infinite numbers, professing Christianity in words, do flatly deny it in their actions; if they give God only the service of their lips, while all they think, or do, demonstrates a close league between them and his enemy, we must conclude, their covenant with God is utterly dissolved, and wrath, fourfold wrath, renewed. God is not a man, that he should be deceived by mere appearances; nor will his infinite majesty suffer itself to be mocked with the empty formality of a covenant, with the sprinkling of water, and the swallowing of bread and wine, which are but the outward signs and shadows of the sacraments: no, his sacraments are inward things, spiritual instruments, whereby the heart must be purified, and the affections exalted, and placed on things above, the manners reformed, and the whole man consecrated, in the ardours of a rational and lively devotion to the service of God. On whom hath the covenant this effect? In whom is it a motive of the smallest consequence to a good life? Who remembers that heaven and hell depend on his contract with God; that he cannot transgress it without treachery, rebellion, and perjury; or that if he does, he is again where his degenerate nature placed him, that is, in a state of enmity with an Almighty Being? Of all things it is most absolutely neces

sary to every Christian, that he should fix his attention strongly and constantly on the awful covenant between God and him. Here he must look for both the rules and motives of his duty. Here he must look for the laws by which he is to be judged. On the observation of this should he build all his hopes; and from the transgression of it, derive all his fears. It should therefore be written, not on the lintels and posts of his door, but on his heart, that it may be ready on all occasions to unmask his enemies, and their arts; that it may rise with every passion and affection; that it may present itself to his apprehensions with every temptation. Instead of this, (how can we speak of it without horror?) this sacred covenant, this solemn vow, this blessed peace, purchased with the blood of our Redeemer, and enriched with the glorious inheritance of heaven, is either never thought of, or thought of as an empty ceremony. Hence all the wickedness of the Christian world, and the loss of all those souls that carry the name of Christ, and yet travel downward on the broad way to destruction. But enough of this shocking subject.

Having said what I thought necessary on the duty of self-examination, and the great danger of unworthily receiving the sacrament of the Lord's supper, in order to prevent that sin; it is now time to say something concerning the sin and danger of neglecting to receive that sacrament.

But here it will be proper to observe, that the duty of receiving is founded on an express commandment of Christ; and is therefore bound on our consciences, not only by the divine authority of the Lawgiver, but by the force of our baptismal vow, which obliges us to keep all the commandments of God. Now, although the Scriptures have no where told us, how often in our lives, or in each particular year we are to receive this sacrament, perhaps because it is an act of gratitude, and therefore, so far, best left to our own discretion and voluntary acknowledgments; yet we may easily gather, both from the nature of the thing, and from the word of God, that we ought to receive as often as we have an opportunity, that is, as often as it is administered in the place where we live.

This must undoubtedly be our duty, if the sacrament of the Lord's supper is considered as a repetition and renewal

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