2. As it is necessary, so it is universal. 'Let a man examine himself.'
table to grow up into a legion afterwards; to make buds of sin to be full blown, which a serious and careful examination would prevent.
Melting affections and an hungry sense are the fruits of this work, and antidotes against encroaching temptations.
2. As it is necessary, so it is universal. 'Let a man examine himself.'
Not some men, but every man. The most substantial Christian, as well as the weakest, or one that lies drowned still in the deluge of the fall. All the Corinthians were not spots in the feast, certainly some were free from the common taint. If there be a Judas in Christ's family, the rest of the apostles were holy; there is also an Elijah, and seven thousand more that have not bowed their knees to Baal, in the time of Israel's apostasy. Yet the apostle excludes none from this duty. 'Let a man examine himself,' i.e. every man. Gracious men are best fitted for this work of self-examination. They should not only consider whether they have the habits of grace, but whether the prints of the Spirit be as plain as when they were first stamped; whether their grace be in such a plight and posture fit to meet the Lord Jesus in his great institution. A nobleman, when he comes to his prince's table, doth not only reflect upon his quality, kindred, and relation, but whether he hath a garb suitable to the presence of his sovereign. A believer in habit may want the act of faith; and partaking of the supper in such a posture, receive a frown instead of a smile, and bear away a mark of Christ's anger instead of a badge of his favour. Some of the good Corinthians, because of their carelessness in this, fell under God's stroke, had weaknesses and sicknesses sent among them, and some seized upon by death, which is called a chastisement, a temporal judgment, distinct from the condemnation of the carnal world, ver. 30, 32, 'For this cause many are weak and sickly among yon, and many sleep. When we are judged, we are chastened of the Lord, that we should not be condemned with the world.' God intending by this means to reduce them to their duty, and a reverence conformable to his institution, he chastised them with the goodness of a father, that he might not condemn them with the rigours of a judge. Uzziah, a good king, as well as Uzzah, a good man, may be too bold with holy things, and