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A54864
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The danger of a total and wilful neglect equal to the danger of an unworthy receiving of the Lords Supper wherein as is shewn the nature and danger of an unworthy receiving ... from those words of St. Paul, 1 Corinth. XI. XXIX. by C.P. ...
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Palmer, Charles, 1663?-1734.
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1693
(1693)
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Wing P221; ESTC R32975
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42,250
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84
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of the Sacrament but also of that which is a publick Memorial of Christ's Love to Sinners and is the Communion of the very Body and Blood of Christ 1 Cor. 10.16 as also a Means of encreasing our Union and sweet Intercourses with Christ And thus have I done with the several things that I propos'd to be treated of from the words of the Text and in the close thereof shewn that the saying we are unworthy of the Sacrament doth not make us unworthy nor are we to stay away as unworthy because we do not arrive to those Transports or Extraordinary Acts of Joy and Complacency both at and after the Sacrament which we discern or believe to be be in others if so be we are sincere and conscientiously endeavour to do what is requir'd of us Yea of the whole Discourse this is the summ That tho' it be very dangerous to receive the Sacrament of the Lord's Supper unworthily upon those Accounts or by those Ways that Men may be said to receive it unworthily in that so to do makes us lyable to Damnation both Temporal and Eternal without Repentance yet a total and wilful Neglect thereof is a dealing with it as unworthily which Christians should fear so to Neglect as well as to receive unworthily And now what remains but that I conclude with a word or two to my Parishioners for whose sake chiefly I have publish'd this Discourse You have heard of the benefits of the Ordinance of the Lord's Supper by my Mouth and have been told thereof in God's Word and therefore cannot say it is in vain to come to it You have heard that Christ commands the receiving of it as a Duty and therefore can't say it is unnecessary You have heard what are the Qualifications even no other but what are necessary to make your Prayers accepted and prove your selves to be good Christians And now since you hope you are Christians and hope for Pardon and Salvation by Christ why should you be afraid of a Christian Duty Or to partake of that which is the means or Seal of Pardon Nay why should ye be unwilling as I fear too many amongst you are not so much because ye may not receive but because ye will not prepare your selves for it And now if after all the frequent Exhortations to prepare your selves and to come to this Ordinance you yet live in a total and wilful Neglect of so Sacred and so useful an Ordinance you can't say if evil befalls you for this Neglect that your persisting therein hath been occasion'd by my Negligence in warning you For as I call Heaven and Earth to witness so I appeal to your selves whether I have not admonish'd you of the illness and danger of a total and wilful Neglect as well as of an unworthy Receiving of the Lord's Supper But Oh Blessed Jesus thou that givest us such Spiritual Food give us at length right Appetites to it Thou that hast Instituted this Ordinance fit us also for it Create in our Hearts such Holy Desires to thee that we may be glad of such opportunities of Union and Communion with thee till from enjoying thee in thy Ordinances we are made Eternally worthy by thee to enjoy thy presence and the Blessings thereof in Heaven which that we may all be God of his Infinite Mercy grant to us all through the Merits of Christ Jesus To whom c. FINIS Books lately Printed for and Sold by Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chappel SYnodicon in Gallia Reformata Or the Acts Decisions Decrees and Canons of those Famous National Councils of the Reformed Churches in France being a most Faithful and Impartial History of the Rise Growth Perfection Decay of the Reformation in that Kingdom with its fatal Catastrophe upon the Revocation of the Edict at Nants in the Year 1685. also the Confession of Faith and Discipline of those Churches their Speeches Sacred Politicks Cases of Conscience and Controversies in Divinity c. their Government Laws c. Collected out of the Original Manuscript-Acts of those Renowned Synods In two Vol. Fol. By John Quick A Body of Practical Divinity consisting of above 176 Sermons on the lesser Catechism Composed by the Reverend Assembly of Divines at Westminster with a Supplement of some Sermons on several Texts of Scripture By Thomas Watson formerly Minister of St. Stephen's Walbrook London Recommended by several Ministers to Masters of Families and others In Folio Theological Discourses and Sermons on several Occasions In two Parts By John Wallis D. D. Professor of Geometry in Oxford Quarto A Brief Tract on the Fourth Commandment wherein is shown the Cause of all our Controversies about the Sabbath-day and the means of reconciling them Recommended by the Reverend Dr. Bates and Mr. John Howe A Sermon Preached before the King and Queen at Whitehall Nov. 5. 1692. By Richard Lord Bishop of Bath and Wells Death Improved and Immoderate Sorrow for Deceased Friends and Relations Reproved By Edward Bury formerly Minister of Great Bolas in Shropshire Octavo A Paraphrase on the Psalms of David in Metre By the the late Reverend Mr. Richard Baxter A Discourse of Earthquakes as they are Supernatural and premonitory signs to a Nation with a respect to what hath Occurred in this Year 1692. and some special Reflections thereupon As also on that Security and Assurance of Mind which is attainable in the light and Power of Religion under the greatest surprizals and terrors of sense with some Enquiry upon the gaounds both of our Fears and Hopes as to the Publick State of the Church of Christ in this Day The Confirming Work of Religion or its great things made plain by their primary Evidences and Demonstrations whereby the meanest in the Church may soon be made able to render a solid and rational Account of the Faith These two last by Rob. Fleming Author of The Fulfilling of the Scriptures and Minister in Rotterdam Advice to an Only Child or Excellent Counsel to all Young Persons Containing the summ and substance of Experimental and Practical Divinity Written by an Eminent and Judicious Divine for the Private Use of an Only Child now made Publick for the benefit of all The Carnality of Religious Conrention in two Sermons Preached at the Merchants Lecture in Broadstreet by the Reverend Mr. John Howe A Short Story of the Rise Reign and Ruinâ— of the Antinomians Familists and Libertines that infected the Churches in New-England The Scotch Psalms in Metre recommended by 26 famous Divines lately Rprinted in 12o. Books Printed for Obed. Smith Bookseller iâ— Daventry in Northamptonshire WOrds to give to the Young Man Knowledge and Discretion or the Law of Kindness in the Tongue of a Father to his Son A Treatise of Faith and Repentance with a Discourse of Self-denyal A Treatise of Grace and Duty Some Rules to use the World so as not to abuse either it or our selves All by Francis Fuller M. A. Holy Breathings under the sense of Sin together with a Soveraign Preparative towards a blessed Eternity By Tho. Price The 2d Edit The Life and Death of James Arminius and Simon Episcopius Professors of Divinity in the University of Leyden in Holland both of them famous Defenders of the Doctrine of Gods Universal Grace and Sufferers for it now published in the English Tongue
Actions to consist only in words in the 30th Verse he proves it to them from their own Experience That for this Cause to wit their unworthy eating and drinking or receiving of the Lord's Supper many were weak and sickly amongst them and many were asleep He particularizes in the Judgments they had brought upon themselves thereby Now that these Judgments were not Eternal not only the Instances thereof but the words following do plainly declare That if they judg'd themselves they should not be judged if they would censure this fault in themselves they should not any more be so judged as they were in the 30th Verse But when by not judging of our selves we put God upon judging or in the Apostles words are judged why then it follows that we are chastned of the Lord v. 32. How not for ever but that we shou'd not be condemn'd with the World By which it appears that the Judgments of God are so far from signifying Eternal or everlasting damnation that he proposeth it as an end of these Judgments to avoid being judg'd or condemn'd with the World Nay so far is the word Damnation in the Text from being to be taken as signifying primarily Eternal that till Men are impenitent in their unworthy Receiving we find St. Paul to be so far from consigning the Corinthians tho' Unworthy Receivers to Eternal Damnation that he rather exhorts them and that as Brethren that when they met hereafter they should amend this Fault Wherefore my Brethren when ye come together to eat tarry one for another and if any man hunger let him eat at home that ye come not together unto Condemnation v. 33 34. It s true That if a Man by his unworthy receiving of the Lord's Supper hath brought Temporal Judgments upon himself and is not thereby wrought to Repentance or if he persists habitually in unworthy approaches to or behaviour at this Ordinance he doth not only bring himself in danger of greater Temporal Judgments but Eternal also And so indeed not only any Person that receives the Lords Supper unworthily but he that prays reads or hears unworthily doth so too In short the Damnation that a Man incurrs in this Case is but as that which he brings upon himself by other Sins for which every Man shall be damn'd unless he Repent or sincerely desires and endeavours so to do but if he doth Repent of this as well as other Sins he is not in a state of Damnation tho' he hath formerly receiv'd unworthily And tho Damnation may be the portion of an unworthy Receiver not repenting yet it may be also the portion of him that lives in a Total and Wilful Neglect of this Ordinance as well as of him that receives it unworthily which brings me to the next Head I propos'd to treat of from the words of the Text which was this 4th Head That tho' it be very dangerous to receive the Sacrament of the Lord's Supper unworthily yet the Total and Wilful Neglect thereof is as dangerous And that the not partaking of other Ordinances worthily makes men lyable to Damnation as well as the not partaking of this Sacrament worthily And that because it is as necessary a Duty to come to the Sacrament as it is not to come unworthily to it to which tho' we can't come as we should we are yet to come as we can as I shall shew in the close of this Discourse For however there may be greater Excuse and Allowance to a Man that stays away for fear than there is to a Man that comes unworthily to the Sacrament at the first Apprehension yet if the Man that stays away out of fear doth not use his best Endeavours to remove that fear and fit himself for it he is as inexcuseable as the other For a Man to say I will not receive the Sacrament lest I should receive it unworthily and yet not to strive after preparation or fitness in a Gospel sense nor to inform himself when he is fit is but little better than for a Man to say he will not be a Christian because if he should live ill it would be worse with him than if he had not been a Christian He that knoweth his Masters Will and will not do it shall indeed be beaten with many stripes but he that will not know it when he may because he would not fall into greater Condemnation doth not therefore make his Case the better but the worse in that he Evacuates to himself one means of avoiding Condemnation viz. the Knowledge of that will which directs him to avoid it The like is it with a Man that wilfully forbears the Sacrament that so as he thinks he may escape the danger of unworthy Receiving which tho' he avoids the danger of yet he doth not avoid the danger of an Unworthy and wilful Neglect which however men don 't so much consider of as they ought is none of the least as I shall shew presently For let a Man be never so Cautious lest he receive unworthily if he makes not his fears an Argument for greater Care in his Preparations and Endeavours to fit himself his Fear tho' it is not joyn'd with something of Contempt yet at best carries with it a great deal of Superstition or undue Fear of God and shews there is many times too much Carelesness of Spirit in Matters of so great Consequence as the receiving of the Sacrament is So that whatsoever allowable Excuses there may be for our Absence from it at some particular times yet there are none for his Carelesness who lives in a total and wilful Neglect thereof where it may not only be had but Instructions also as to the Rules and Necessity of Receiving it And that because as it is our Duty and Interest not to receive it unworthily so is there a plain Command for the Receiving it which nothing can excuse the total and wilful breach of But that we may not think this Assertion purely begg'd viz. That the total and wilful Neglect of Receiving the Sacrament of the Lord's Supper is as dangerous as the Receiving of it Unworthily I proceed to prove it in these following Instances 1. In regard of the unworthy dealing with Christ 2. With the Sacrament it self First If we consider the unworthy dealing with Christ by a total and wilful Neglect of the Sacrament And well indeed may we call it so when by so doing we live in a total and wilful Neglect of his dying Command Now that Christ hath Commanded us to receive the Sacrament I think is so clear that to question it would be to question the Institution of our Saviour of which we have so full an account in several of the Evangelists and which is confirm'd to us by St. Paul in 11 Chapter of his first Epistle to the Corinthians And now when we have so plain a Command do not we deal very unworthily by him when tho' we call him Lord Lord yet we do not the things he saith