2. Self-Examination
Thomas Houston
Diligent self-trial is so necessary to the right observance of the Lord’s Supper that both the words of the original institution and the standards of the Reformed Churches describe it as an eminent part of the preparation for communion. “Let a man examine himself, and so let him eat.” The Larger Catechism asks, “How are they that receive the sacrament of the Lord’s Supper to prepare themselves before they come unto it?” (Q 171). It answers, They are “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 of those that have done them wrong; of their desires after Christ, and of their new obedience; and by renewing the exercises of those graces, by serious meditation and fervent prayer”.
The work of self-examination is always necessary and, like spiritual meditation, it should be associated with all religious duties, and it is a special duty for those who propose to come to sealing ordinances. Scripture refers to it as judging ourselves, communing with our hearts, judging them before God. Self-trial is a reflex act of the mind, by which we call to account our past life and consider seriously the present state of our hearts, with the principles and objects of our actions, by the rule of His Word. If we would attempt this duty aright, we must set apart time for performing it properly, retire from the
1Taken, with editing, from Houston’s volume, The Lord’s Supper. The first article, last month, dealt with the question, Who ought to go to the Supper?
world, pray for direction and the aid of the Holy Spirit. We must aim to concentrate our thoughts and to excite conscience to witness faithfully. We must judge ourselves as before God, that we be not judged and condemned with the world.
Special self-examination as a preparation for the Lord’s Supper involves various important subjects, and each of these should form a distinct matter of solemn inquiry. All right preparation for the sacrament of the Supper consists of (1) habitual preparation, the possession of grace in the heart, and of (2) actual preparation, the present exercise of grace in the spirit and life. So our special self-trial for partaking of the Lord’s Supper should, first of all, be directed to our spiritual state. We should earnestly inquire, as in the sight of Him who searches the heart, whether we have been spiritually enlightened and savingly convinced of sin, whether we have been born again and brought into a new covenant relation to God, and whether we have been bringing forth the fruits of a living faith, penitence, love, meekness and devoted obedience. We should examine ourselves whether we are in the faith and give all diligence to ascertain our calling and election. Thus we may prove to ourselves that Christ is in us and that we are not reprobates.
Again, self-examination relates to the frame of our spirit. It should take account of our sins and their aggravations – of our spiritual wants, of our purpose in coming to the sacramental feast, and especially of the exercise of holy graces in the soul. In preparing for the ancient Passover, the Jews were enjoined, under a severe penalty, to search their houses for leaven and to cast it out; so we should search and try our ways, and put away the “old leaven of malice and wickedness” (1 Cor 5:7). And knowing the difficulty of detecting sins hidden in the heart and the danger of indulging secret sin, we ought often to pray fervently: “Search me, O God, and know my heart; try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting” (Ps 139:23,24).
In coming to the large provision of the covenant, we should seek to be conscious of our spiritual needs that we may bring them to the source of gracious supply. A communion season is a time when the King admits His people to the audience chamber and delights to hear their requests and answer them. These they should aim to present separately at the throne of grace, looking up and expecting an answer. The Lord of the feast, in His matchless condescension, speaks to the weak and impoverished and helpless as the King did to Esther: “What is thy petition? And it shall be granted.” They should give definite expression to their felt necessities, not doubting that their covenant God is more ready to give than we are to ask and that He, for the glory of His name, will do exceeding abundantly above all that they ask or think.
God’s people should examine carefully their purpose in coming to the Lord’s Supper: Are they prepared to offer a ready obedience to the Saviour’s dying command? Do they cherish a loving, grateful remembrance of Him, and are they prepared to show forth His death to God, to angels and fellow-saints, to the world and their own consciences? Do they intend to enter anew into covenant with God in Christ, to have fellowship with His people, and to get grace increased in their hearts, obtain foretastes of heaven, and be quickened in the life of godliness?
This self-trial should consider especially the spirit and graces which characterise true religion in the soul. In The Shorter Catechism, it is said to be required of communicants “that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon Him, of their repentance, love, and new obedience, lest coming unworthily, they eat and drink judgement to themselves” (Ans 97). Those who partake of the Lord’s Supper must not only have a competent knowledge of the fundamental doctrines of Christianity, and of its nature and ends, but they should also possess a measure of saving, experimental knowledge of God in Christ – which is the essential element of eternal life.
Communicants should specially examine themselves of their faith to appropriate Christ and the blessings of salvation. Without this grace in habit and exercise, we have no right to a feast which is prepared for the children of God, nor can we enjoy that fellowship with God which it is designed to exhibit, nor can we derive sanctifying and comforting virtue from it. The ordinance is eminently the feast of faith, designed to exercise and invigorate this leading grace of the Spirit, by which true believers receive the end of their faith, even the salvation of their souls. In examining themselves about their faith, believers may ascertain that it is saving, if it works by love, purifying the heart and overcoming the world. By being exercised on appropriate objects, it will be increased and strengthened, so as to realise things hoped for, and result in the joyful assurance of future happiness.
Repentance unto life, the fruit of faith, is seen in the working of a contrite spirit and in godly sorrow for sin. It is wrought in the heart by looking to the cross of Christ, and it brings forth its genuine fruits in holy hatred of sin, constant watchfulness and turning from all iniquity. As the Passover was to be “eaten with bitter herbs”, so true repentance is an essential part of preparation for the Lord’s Supper. When we duly partake of it, all the emotions of true penitence will be the more excited into lively and habitual exercise. In examining ourselves concerning our love, we should see that it is supreme towards God, that we have a delight in His saints – the excellent of the earth – and a love of benevolence towards all men, and that we have desires of
heart after the Word and ordinances, and submission in the way of divine leading in providence.
The new obedience, about which we should finally inquire, is produced by faith in Christ and is constrained by the love of Christ. It springs from a new heart, which is created in us by the Spirit of God; it arises from new principles in the heart, the fear and love of God; it is regulated by a new rule, the law of God; and it is directed to a new end, the glory of God. Its language is: “All the commandments of my God, I purpose to obey”; “I will run the way of Thy commandments, when Thou shalt enlarge my heart”. Walking in this course of holy obedience, we obtain evidence of fitness for peculiar privileges in the Church on earth, and we acquire meetness for the heavenly inheritance. “Ye are My friends if ye do whatsoever I command you” (Jn 15:14). “Where I am, there shall also My servant be: if any man serve Me, him will My Father honour” (Jn 12:26). “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev 22:14).