1. That a Christian may come to the knowledge of his state in grace;
understanding, so neither are madmen, because they have lost that understanding they had, and the great mysteries of religion must not be exposed to contempt. And in regard of a negligent inability, as ignorant persons who neglect the means of knowledge, or improve them not to furnish themselves with a sufficient stock of knowledge to this end, so a man grown in age may be a child in understanding, and upon the same account is as incapable as a child of this ordinance; men, therefore, are unfit to come without a distinct knowledge of the doctrine of the gospel.
2. All persons who cannot find upon examination anything of a divine stamp upon them in the lowest degree. Such are all unrenewed men, who have not one bruise in their souls, not one breath of smoke and gracious desire towards Christ in their hearts, and consequently all scandalous persons in life, who are as uncapable, by their spiritual madness and contracted vicious habits, as men that are mad naturally, by a distemper of their brain. This trial is for the finding fit qualifications for this ordinance, τὶ δοκιμον, something sound and worthy, which such persons cannot upon examination find.
This command of self-examination evidenceth to us, 1. That a Christian may come to the knowledge of his state in grace; otherwise it would be wholly fruitless to examine ourselves. If we may know by the want of saving conditions that we are in a state of nature; we may know by the presence of them, that we are in a state of grace.
2. No necessity of auricular confession; to tell all the secrets of the life to a priest.
So let a man eat of this bread, and drink of this cup. So, not otherwise; it is a hedge planted against every intrusion. So, not without examination, and a fitness upon it. It is not an ordinance appointed for every man; there is a manifest distinction between