Discourse VI.1
“But let a man examine himself, and so let him eat of that bread, and drink of that cup.” — 1 Cor. xi. 28.
I have been treating, in sundry of these familiar exercises, about communion with Jesus Christ in that great ordinance of the Lord’s supper, intending principally, if not solely, the instruction of those who have, it may be, been least exercised in such duties. I have spoke something of preparation for it; and on the last opportunity of this kind, I did insist upon these two things:— that there is a preparation required unto the due observance of every solemn ordinance; and I did manifest what in general was required to that preparation. I have nothing to do at present but to consider the application of those general rules to the special ordinance of the supper of the Lord; for the special preparation for an ordinance consists in the special respect which we have to that ordinance in our general preparation: and I shall speak to it plainly, so as that the weakest who are concerned may see their interest in it, and have some guidance to their practice.
And there are two things which may be considered to this purpose:— the time wherein this duty is to be performed; and the duty of preparation itself.
I. The time of the performance of the duty; for that, indeed, regards as well what hath been said concerning preparation in general as what shall now be farther added concerning preparation in particular, with respect to this ordinance.
Time hath a double respect unto the worship of God, as a part of it (so it is when it is separated by the appointment of God himself), and as a necessary adjunct of those actions whereby the worship of God is performed; for there is nothing can be done but it must be done in time, — the inseparable adjunct of all actions.
And therefore, having proved that a preparation is necessary, I shall prove that there is a time necessary; for there can be no duty performed but it must be performed, as I said, in some time.
For the right stating of that, therefore, I shall give you these rules:—
1. That there is a time antecedent to the celebration of this ordinance to be set apart for preparation unto it. The very nature of the duty, which we call preparation, doth inevitably include this, that the time for it must be antecedent to the great duty of observing the ordinance itself. So, Matt. xxvii. 62, the evening before the passover is called “The preparation of the passover,” — time set apart for the preparation of it.
2. The second rule is this, — That there is no particular, set time, neither as to the day or season of the day, as to the beginning or ending of it, that is determined for this duty in the Scripture; but the duty itself being commanded, the time is left unto our own prudence, to be regulated according to what duty doth require: so that you are not to expect that I should precisely determine this or that time, this or that day, this or that hour, so long or so short; for God hath left these things to our liberty, to be regulated by our own duty and necessity.
3. There are three things that will greatly guide a man in the determination of the time which is thus left unto his own judgment, according to the apprehension of his duty:—
(1.) That he choose a time wherein the preparation of it may probably influence his mind and spirit in and unto the ordinance itself. Persons may choose a time for preparation when there may be such an interposition of worldly thoughts and business between the preparation and the ordinance, that their minds may be no way influenced by it in the performance and observation of the duty. The time ought to be so fixed, that the duty may leave a savour upon the soul unto the time of the celebration of the ordinance itself. Whether it be the preceding day, or whether it be the same day, the work is lost unless a man endeavours to keep up a sense of those impressions which he received in that work.
(2.) Providential occurrences and intimations are great rules for the choosing of time and season for duties. Paul comes to Athens, Acts xvii., and in all probability he intended not to preach immediately upon his journey; — he intended to take some time for his refreshment. But observing the wickedness of the place, verse 16, “that they were wholly given to idolatry,” and observing their altar to “the unknown God,” verse 23, he laid hold of that hint of providence, that intimation given him by God’s providence from these things, and immediately fell upon his work; which God blessed with great success. There be a thousand ways, if I may so say, wherein an observing Christian may find God hinting and intimating duties unto him. The sins of other men, their graces, mercies, dangers, may be all unto us intimations of a season for duty. Were none of us ever sent to God by the outrageous wickedness of others? by the very observation of it? And it is a sign of a good spirit, to turn providential intimations into duties. The psalmist speaks to that purpose, Ps. xxxii. 8, 9, “I will guide thee with mine eye,” saith he. The next words are, “Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle.” God loves a pliable spirit, that upon every look of his eye will be guided to a duty. But those who are like horses and mules, that must be held with a strong rein, that will not be turned till God puts great strength to it, are possessed with such a frame of spirit as God approves not. You are left at liberty to choose a time; but observe any intimation of providence that may direct to that time.