pleased â—ith his owne sacrifice and acâ—ept of the obedience of Christ â—nasmuch as he appoynted him 〈◊〉 suffer for the same end Reason 3 Thirdly the infinit power â—at is in Christ Iesus and the â—onderfull validitie that is in his â—bedience and sufferings doth â—eare this truth and to the endâ—sse comfort of euery christian â—ule may settle our iudgements â—â—d comfort our consciences â—â—at Christ is euery way a sufficiâ—t Sauiour vnto the true beleeâ—r that As by ones mans disobediâ—ce many became sinners euen so Rom. 5.19 〈◊〉 the obedience of one many be made righteous The meanes that Christ hath vsed being more forceable to repaire our breaches and to set vs at libertie then Adams siâ— could be to procure our misery and to keepe vs in bondage Reason 4 And vnto all that hath beeâ— said may be added the wonderfull loue of Iesus Christ toward his Church and people who aâ— hee is a Prince of wonderfulâ— riches power and glory beinâ— the Soueraigne Lord of al thingâ— and hath in his power and poâ—session great varitie of all gooâ— things So is hee ready and wiâ—ling to communicate the samâ— vnto others calling vpon men â—â— come and to Eate and to Refreâ—â— themselues with good things Anâ— who can doubt of this that heâ— that was so willing to lay downâ— his life a ransome for vs when wâ— were his enemies can deny vs any good thing inasmuch as we are now reconciled vnto him Oh no the Lord is very bountifull and needes not to be sparing as man in his gifts in asmuch as in him lie hid all the treasures of life and of happinesse Vse 1 This serues to refute that horrible doctrine and practice of â—he Church of Rome that leaue â—he fountaine dig vnto themselues cisternes that can holde â—o water I meane which leaue â—esus Christ in whome all the â—reasures of happinesse are hid â—nd through whose sufferings aâ—one we come to haue life and â—o relye vppon the merits of â—aints and Angels and so patch â—nd peece out their owne merits â—ith others denying the free iuâ—ification of a sinner by Christ alone a Doctrine then the which what can bee more derogatory to the bloud of Christ when men shall mingle heauen and earth together the merits of fraile men with the al-sufficient sufferings of Iesus Christ Vse 2 Secondly this may minister matter of singuler ioy and consolation vnto the Godly thaâ— Christ is euery way a sufficienâ—â—au iour Whatsoeuer then ouâ— wants and necessities are Leâ— Christ be our refuge and to him let vs goe heere wee may hauâ— supply made vnto them all Christ is a gracious helpe anâ— remedy vnto all afflicted consciences hee hath promised tâ— satisfie the hungry and to refresâ— the thirstie soule yea hee will fiâ— vs with all good things anâ— neuer send vs away emptie Of this Bread Of this Cup. Doct. 7 Note further heere that the true Communicant is not onely to Eate but to Eate and Drinke Christ deliuered both these signes not onely the Bread but the Wine also vnto the Disciples So that the instruction is That both kinds by the Minister are to be deliuered Communicants are to partake of both kinds and both kindes by the Communicant are to bee receiued not Bread onely nor Wine onely but Bread and Wine And great Reason Reason 1 For first it is Christs commandement that wee should doe â—o After a man hath examined â—imselfe he is inioyned To Eate â—f this Bread and Drink of this Cup. Luk. 22.19 1. Cor. 11.24 Luk. 22.20 Ioh. 6.54 And often are these words vsed â—y Christ Take eate this is my boâ—y which is giuen for you and â—hich is broken for you And so for the Wine Drinke ye all of this and This is my bloud which is shed for you This then being Christs commaundement and his owne ordinance doeth bind all to this duety Reason 2 Secondly the true communicant ought to partake of both signes and communicate vnder both kinds in regard that Christs bloud was indifferently shed for all the faithfull for the Layetie aswell as the Clergie and All are commaunded to shewe foorth Christs death vntil he come and how shall this bee done but by eating of the Bread drinking of the Wine for so sayth the Apostle 1. Cor 11.26 As often aâ— yee shall eate oâ— this Bread and drinke of this Cup ye shew the Lords death till he come And againe of the Wine Chrisâ— sayth thus This is my body whicâ— is shed for you and for many for the remission of sins Mat. 26.28 Why then should the bloud of Christ or the Cup which doth represent the same vnto vs bee denied them vnto whom Christ hath giuen it If â—hey haue part in Christs death which is the thing signified why â—hen not in the Signe and Seale â—hereof Reason 3 Thirdly to receiue this Sacrament vnder one kind is to make â—he condition of Christians vnâ—er the Gospell inferiour to the â—state of the people of Israell vnâ—er the Law For what sayth the â—postle 1. Cor. 10.4 They did all drink of that â—iritual Rocke that followed them â—â—d that Rocke was Christ But â—â—at were absurd to make the â—â—ndition of such that liued vnâ—er the shadow to excel the conâ—â—tion of such as liue vnder and enioy the substance no no the Lord doth more highly honour his Church vnder the Gospell then so to keepe them back from any priuiledge they enioyed vnder the Law Vse 1 This doth shew how sacrilegiously the Church of Rome doth deale with the people who will not suffer them to partake of this Sacrament in both kindes but depriue them altogether of the Cup separating those thingeâ— which God hath ioyned together and so bereaue the poore people of GOD of the sweetâ— comfort of this Sacrament making them but a dry feast only oâ— Bread whereas Christ hath instituted and appointed Wine asweâ—â— as Bread to be vsed in this Sacrament of all such as come prepared thereunto Now if any should aske Why Bread and Wine why Christ should make choyce of Bread and Wine rather then any other creature to represent his death and passion in this Sacrament I answer because it is his will and if there were no other reason to be assigned this were sufficient and with this we ought â—o rest contented it is his pleasure it is his will As it is sayde â—oncerning the preaching of the Gospell 1. Cor. 1.21 It pleased God by the fooâ—â—shnesse of preaching to saue them â—hat beleeue Yet there may bee other reaâ—ons giuen wherefore Christ in â— speciall manner might make â—hoyce of these signes in this Saâ—rament Because Bread is the most ordiâ—ary food of the body and therfore called the Staffe of mans life So is Christ the foode of the soul by the which we are nourished vnto eternall life Howbeit these elements doe but in part shadow out the same the one being earthly the other heauenly the one
haue a Quarrell to another Euen as Christ forgaue you euen so do eye And aboue all things put on loue which is the bonde of perfection Where the holy Ghost doth require vs that wee would make it manifest to our selues others â—hat we are the elect of God and â—hat the loue of God is shed into our hearts that wee haue tasted of the Lords mercy towards our own Soules in particuler for the pardon of our sinnes Which we â—hall doe by shewing our selues â—eady and willing to forgiue others as wee haue founde the Lord both ready and willing to forgiue vs. And to this end hath the Lord ordained this Sacrament of his Supper that it might bee a feast of loue and a band or chaine to knit vs fast one vnto another Wherefore not vnfitly is this Sacrament called the Communion to shew that there would bee a holy and blessed agreement amongst those that come therevnto that they come in loue with one hart mind euen as one man as the Apostle teacheth We that are many are one bread one body because wee are all partakers of one bread Reasons to proue the necessitie of loue And to prouoke vs vnto this duty consider First it is Gods commandement that we should loue one another This is his commandement that we should loue one another 2. Ioh. 5 Secondly it is a marke or cognisance by the which wee are known to be Christs Disciples Ioh. 13.35 By this shall all men know that ye are my Disciples if ye loue one another Thirdly we come all to one Table drinke of the same Cup eate of the same bread and so professe the communion of Saints to be amongst vs. Fourthly It is a certaine marke â—nd most euident signe that wee are translated from darkenesse vnto light 1. Ioh. 3.10 from death vnto â—ife euen our loue to the bretheren And last of all this is that grace that seasons all other the gifts â—nd graces of God And as Iosephs brethren were welcom for Beniamins sake euen so are all duties accepted for Loues sake otherwise what will it profit a man to heare to reade to pray receiue the Sacrament c yea though he should giue his body to the fire 1. Cor. 13 14. that it burned and had not loue it shoulde profit him nothing Vse 1 Seeing then that loue is so excellent a gift grace of God as that it ministreth vnto vs the certaine assurance of our election that wee are the Sons of God that it is it that seasons all our actions in Gods seruice and makes all duties accepted to God or man Oh how shoulde this cause vs to labour for this excellent grace Col. 3.12 that we Put on tender mercy kindenesse humblenesse of minde meekenesse long Suffering c and aboue all things Loue the bond of perfection otherwise we â—ot exspect any fruit or comfort â—n the vse of this Sacrament or â—ny other the ordinance of God Vse 2 Secondly Seeing loue and Charitie with man is so necesâ—â—ry to the due receiuing of this â—acrament This may serue to â—eproue those that are growne â—uen rustie with rancor and maâ—ce towards their bretheren that â—ake euery small occasion or â—espasse occasion sufficient of â—llings out amongst them such â—en deceiue themselues and â—â—eir owne Soules if they looke â—r any benefit or comfort in this â—acrament Obiect Obiect I did him noe wrong â—e wronged me and if he would â—me and confesse his fault I â—â—ould forgiue him but I will â—uer seeke vnto him But marke this is the flesh and the Deuill and as yet thou hast taken counsell of none but them Answ Christ will teach thee another lesson If thou remember that thy brother hath ought against thee c. Mat. 5.23 stand not vpon such tearmes but goe thou to him looke not for him to come to thee first and seeke reconciliation with him hereby thou shalt heape coales of fire vpon his head Otherwise with what hart cansâ— thou pray forgiue vs our trespasses as we forgiue them that trespassâ— against vs. Doest thou not pray the Lord to hasten thy destruction and no way to forgiue thee in asmuch as thy heart is shut vp against thy brother whereas in deede wee are taught to loue ouâ— very enemies after the Examplâ— of Christ who prayed for hâ—â— Enemies thus vnto his Father Father forgiue them they wot not what they do Luk. 23.35 Act. 7. vlt. And that of Stephen Lord lay not this sin to their charge Oh this this is the truth let vs then acknowledge it And this is the way let vs then walke in it otherwise let vs not looke â—o reape peace vnto our Soules â—or comfort by any of Gods ordinances And thus Beloued you haue â—cene the necessitie of a Christiâ—n mans preparation The Conclusion before hee â—omes to this holy Sacrament You haue seene againe â—he Subiect of it not another â—ut a mans selfe And last of all â—ou haue seene wherein this duâ—y doth consist Now if wee finde our selues â—urnished with some competent â—easure of Knowledge Faith Repentance and Loue as you haue heard all which are required to the due receiuing of this Sacrament wee may then with comfort come vnto it And howsoeuer these graces bee in vs but in part and in much weakenesse yet if we be humbled for our wants and desire to increase in our Knowledge to be strengthened in our Faith to bee bettered in our Repentance c. Heere we are called to the liuing Fountaine from whence we may looke to haue supply made vnto all our wants But if on the contrary part vpon examination we find our selues altogether ignorant of God and his Son Christ and the meanes of our redemption that we haue not our harts truely touched with our sinnes and that we are not at peace with men better not come for this were but to abuse so holy an ordinance to mocke God to his face and to stirr him vp to wrath against vs. And by this that hath beene sayde it may appeare that few come worthily and prepared as they ought but ignorantly and for custome sake to the great dishonor of God and abuse of so holy an ordinance And thus much concerning the preparation that is to be made by euery faithful communicant the participation follows which we referre to another time Let vs pray The Third Sermon 1. Cor. 11.28 Let a man therefore examine himselfe And so let him eate of that Bread and drinke of that Cup. WHen wee haue Examined our soules and prepared our harts and bring the true VVedding garment of Knowledge Faith Repentance and Loue then wee are to come to this holy banquet and feast of our soules And so let him eat of that bread and drinke c. Heere we haue the act of Receiuing to be perfourmed by the true Communicant his taking and receiuing of the Bread and the Wine In which action we note 1. The Duety it selfe
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no â—esse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our â—hoyce To receiue thâ—s Sacrament is not a thing indifferent whether we wil come to â—his Sacrament or not to receiue â—t or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearâ—y Reason 1 First the receiuing of this Saâ—rament in a holy manner is a â—rincipall part of Gods worship â—nd seruice which euery Christiâ—n is bounde to perfourme Now â—he Lorde will bee serued accorâ—ing to his will prescribed in his Worde It resteth not in man to â—rescribe or appoynt but to reâ—aine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And â—he Lord working grace in the hearts of his seruants hath â—n his wisedome appoynted the â—ord Sacraments prayer c. to â—e the meanes for the effecting of â—he same Reason 3 Thirdly this Sacrament is a â—onfirmation of our couenant â—nd serues to bee a seale of the â—ame betweene God and vs Gen. 17.1 that â—e will be our God Esay 43.25 and wee will â—ecome his people by the which â—s by a most sure and certaine â—ledge giuen on Gods part Ier. 31.31 and â—eceiued on ours Zach. 8.8 God of his â—reat mercy doth as it were â—â—nd himself to vs by an euerlastâ—g decree to bee our God and â—ee againe binde our selues vnâ—â— him to remaine his people â—nd to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but â—ilfully to refuse and contemne 〈◊〉 friendly an offer Oh beloued â—he Lord of heauen and earth he â—ath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâ—en eternall life and the saluatiâ—n of our Soules The very day â—nd time of the Administration â—f this Sacrament of the Lords â—upper what is it but the seaâ—ng day wherein the Lord offers â—o confirme his graunt vnto vs â—nd to stablish that his couenant â—hat ingratitude then shall wee â—e guiltie off if wee neglect so â—reat saluation And surely this Sinne of wilâ—ll refusing or abstaining from â—e Lords Table is not all one â—ut it hath many other sinnes atâ—nding vpon it and accompaâ—ying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ— eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ— of the couenant God hath madâ— with them the seale of the same Secondly such make light account and despise the memorâ— of the blessed death and passioâ— of Iesus Christ which hee sâ— straightly commaunded vs to keepe in memory as whereiâ— wee shall shew forth his death vâ—till his comming againe For so ofteâ— as ye shall eate this bread and drinkâ— this cup ye shew the Lords death tâ— he come Thirdly this wilfull conâ—empt in any doth manifestly â—eclare the great vnthankefullâ—esse of such vnto God Vnthankefullnesse in a great measure Who â— great measure and deepe comâ—assion towards our poore soules â—oth afforde vs such props and â—ayes to support our weake â—ith as this Sacrament is For â—ch is our weakenesse while we â—e here euen when wee haue â—ained vnto the greatest meaâ—re of grace and assurance of â—r Saluation that wee stand in â—ede dayly of the word and Saâ—â—â—ments as to beget so to conâ—me and strengthen vs in the â—ce receiued And therefore 〈◊〉 neglect the same when the â—rd doth offer it vnto vs doth â—â—nifestly declare great ingratiâ—e against God Fourthly such bee guiltie of 〈◊〉 contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ— for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
CHRISTS LAST Supper OR The Doctrine of the Sacrament of Christs Supper set forth in fiue Sermons Wherein is taught the great necessitie of a godly preparation before men come to the Sacrament Wherein it doth consist with the condemnation threatned against the vnworthy receiuer of the same BY SAMVEL SMITH Minister of Gods word at Prittlewell in Essex IOHN 6.27 Labour not for the Meate that perisheth but for the Meate that indureth vnto euerlasting life which the Sonne of Man shall giue vnto you LONDON Printed by T. D. for Iohn Bellamie and are to bee sold at the South Entrance of the Royall Exchange 1620. TO THE HONORABLE Sir FERDINANDO DVDLEY Knight of the Noble order of the Bath and Sonne and Heiâ—e vnto the Right Honorable Edward L. Dudley And to the Honorable and vertuous Lady the Lady Honor Dudley his wife S. S. wisheth the increase of all true Honour in this life and eternal Glory in the life to come HONORABLE IF the Lord did not like that men should sorake and gather their fields as nothing might remaine for the poore to glean after Assuredly himself suffereth not the great and glorious Field of his Word to be so reaped downe by any beeing a Fountain of liuing waters neuer to be drawn dry and containing in it the very hid wisdom of God But something remaineth which the poore may come after and gather vp I confesse that many of Gods worthy Seruants haue taken paines in this kind and that vpon this subiect The Doctrin of the Sacrament to the great benefit of those who desire to be acquainted with the same how to come prepared vnto the Lords Table yet as a poore man and one that hath a great charge I haue come after and gathered a gleane or two out of the Lords field for me and mine from the which none are forbidden but rather inuited to come and take freely And albeit it be but a little that I haue gathered yet with the VViddowes Oyle and Meale which also was but little may notwithstanding by Gods blessing bee good releefe vnto the poorer sort that want better prouision Whatsoeuer it be to your Honors it comes for shelter and protection And why should I any whit doubt of your Honourable acceptance hauing known you Syr from your youth to be both religiously educated and for your sober studious and most religious Conuersation worthily held your Countries Honour And for your Honourable LADY aboue many of her ranke especially in those partes God hath seasoned her affection with loue to the Trueth and tender respect vnto the despised Ministery amongst you who reioyce in you both and expect that as God hath honoured you aboue others so you shold still countenance his seruants and shine as lights in the midst of a crooked and peruerse generation And when the Lorde shall call you Syr into greater imployment in the Common-wealth the Church will expect you should promote her causes and stand still in the maintenance of pure religion Goe on therefore I beseech you still in that good way you haue begun VVhat though ye find little encouragement from the World your reward is with the Lord. It was the great prayse of Righteous Lot that he liued Righteously in that age and in that place I leaue the application These beeing the dayes fore-tolde by our blessed Sauiour wherein men as in the dayes of Noah Luk. 17.26.27 and Lot doe Eate and Drinke Buy Build and Plant c. Altogether vnmindfull of him who is readie to come as a Theefe in the Night At what time they onely shall be blessed that watch I haue endeauoured in the Sermons following to shew men the way how to perfourme aright one of the most excellent partes of Gods worship the receiuing of the Sacrament of Christs Supper wherein I haue laboured to proue the great necessi-of a godly preparation that must be made thereunto wherein it doeth consist the mâ—anes to be vsed to Communicate worthily As also the great hurt and danger that is like to follow the vnworthy receiuing of the same These are the things that are here offered vnto you I confesse you deserue a better oblation then the tender of this small Booke But may I adde but one graine to your godly care of a Christian life with which I offer my most inward affections I haue my expectation I know your sufficiencie in this kind aboue many of my profession yet I rest assured you will not refuse the helpe of those whose function and calling it is to attend thereon and in an humble maner offers the same vnto you And so I commend you both to that God Iude 24 who is able to keepe you that you fall not and to that VVorde of his grace Act. 20.32 Luk. 10.42 which as it hath taught you to chuse the good part that shal not be taken from you so is able to build you vp further and to giue you an inheritance amongst those that are sanctified And rest Prittlewell this 18. of Nouember 1620. Your HONORS in the Lord Iesus to be commaunded SAMVEL SMITH A Table of the principall matters contained in these Sermons following The first Sermon page 1 The Text. 1. Cor. 11.28.29 Let a man therefore examine himselfe ver 28. and so let him eate of this Bread and drinke of this Cup. Verse 29. For he that eateth and drinketh vnworthily ver 29. eateth and drinketh his owne damnation because he discerneth not the Lords body THe order of the Apostle in this Chapter Page 2 Christs order in the Institution of this Sacrament Page 3 He breakes the Bread and Wine ibid He blesseth them page 4 He breakes the Bread and poureth out the Wine ibid Hee giues them page 5 He shewes the end of all viz. to shewe forth the Lords death ibid The occasion of this Scripture page 7 The Text deuided page 8 Reasons shewing the necessitie of Examination page 10 It is Gods commandement ibid The Lord hath promised to blesse it page 11 The reuerence wee owe to these holy things doth require it page 12 The Lords Table represents the kingdome of Heauen page 13 The practise of the primitiue Church page 15 The benefit and profit by so doing doth bind vs to this dutie page 16 The benefite that comes by due receiuing page 17 It is a prop to the weake ibid It seales vp vnto vs Christ and his righteousnesse page 18 It quickens vs to all good dueties page 19 Reason 5 The hurt and daunger which otherwisâ— will ensue doeth shew the necessity of the same page 20 The vses of the Doctrine Teacheth Ministers their duety to prepare men for the Lords Table page 23 Shewes what manner of persons ought not to be admitted thereunto page 24 As first Children page 25 Secondly Mad-men Ideots ibid Vse 3 Is for tryall of our estates page 26 Doct. Euery man must be diligent to know his owne estate page 30 Reasons First euery man is best acquainted with
the Lordes wrath is to iudge our selues page 327 Vse To teach vs to iudge our selues because by it we escape Gods iudgement page 328 Doct. 6 The wicked shal certainely be condemned page 332 Vse To teach that there is a day of iudgement page 335 To terrifie wicked men who without repentance are certain of damnation page 336 To reproue those who think God is made all of mercy page 339 To teach vs not to enuie the felicitie of the wicked page 340 Doct. 7 The godly shall not bee condemned but most certainely saued page 342 Reason 1 Because Gods election is immutable page 345 Reason 2 They were redeemed with Christs bloud ibid Reason 3 Else it would crosse Gods iustice which is satisfied in the death of Christ ibid Vse 1 To shew Gods loue to his Church page 346 Vse 2 To condemne the wicked who account any blessing better then Saluation page 347 Doct. 8 One principall meanes that God vseth to free his children from condemnation is correction page 350 Reason 1 God hath decreed it as a helpe page 353 Reason 2 Gods corrections worke contrition ibid Vse 1 To keepe Gods children from being disheartened in time of affliction page 354 Vse 2 To magnifie Gods Power who out of affliction brings good to his children page 355 FINIS 1. Cor. 11.28.29 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. 29 For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because hee discerneth not the Lords body VPON occasion of some abuse committed by the Corinthians about the receiuing of the Sacrament the Apostle deliuers vnto them the first institution of this Sacrament of the Lords Supper For as one sayth well Where thinges are reduced to the first institution Tertul. Vbi ad primum veritatem diuertuntur c. all humane error then ceaseth Concerning the institution of the Lords Supper Paul sets down sundry poynts The order of the Apostle in this Chapter First the Author of it namely Iesus Christ himselfe the eternal Sonne of God and blessed Sauiour of the worlde for none else hath authority to set on the seale but hee that makes the couenant V. 23. Secondly the Apostle notes the time when it was ordained euen the very night before hee was betrayed whereby our Sauiour Christ woulde teach his Church and people that nowe there was an end to be put vnto the Passouer and that this Sacrament of his blessed body and bloud was to come in stead therof as also to testifie that his wonderful care of his poore Church and chosen people that immediately before his death and bitter passion he was so mindefull and carefull of their comfort as that notwithstanding his time was but short and that his apprehension drew neare hee seemeth to neglect himselfe and the preparation he was to make for his owne suffering and prouides for the comfort and wel-fare of his Church Concerning the institution Christs order in the first institution of the Sacrament it is sayd First that he tooke the bread into his blessed hands to shewe vnto vs that the bread is now set apart from a common vse to a holy and religious vse 1 He takes the bread and wine to bee the Sacrament of Christs body and so the wine of his bloud v. 23. 2. He blesseth them Secondly he blessed them as Christ did open the institution of this Sacrament amongst his disciples v. 24. with the nature and quality of the same to what end and purpose it was ordained he teacheth them likewise the right and holy vse of it by blessing it by prayer and thankesgiuing to his Father For these are essential parts of the Sacrament the opening of the institution by the ministery of the word prayer to the blessing of the elements direction in the vse of this holy ordinance and thankesgiuing vnto God 3. He breakes the bread poureth out the wine Thirdly after hee had thus consecrated the elements and blessed them and set them apart for this holy vse hee breakes the bread and poures out the wine which accordingly must be imitated of the ministers of the word that so by the breaking of the bread and powring out the wine the people may be put in minde of the breaking of the body and powring out of the blood of Christ Fourthly Christ deliuers it vnto the Disciples saying 4 Hee giues them Take eate c. Shewing that as the communicant doth take the bread and wine with his bodyly hand so hee must reach out fayth the hand of the soule and lay holde on Christ And so spiritually eate his flesh and drinke his blood applying the merits of his death and passion vnto his owne soule in particuler Fiftly and lastly 5 Hee shews the end of all viz. to shew forth his death Christ laies downe the ende likewise why this blessed Sacrament of his was ordayned namely to Shew forth his death and to keepe in remembrance that his bitter passion vnto the end of the world that so often as we come to this Sacrament wee shoulde freshly call to mind the bitter death passion of our Lord Iesus Christ What how cruell tortures torments he suffered for our sakes that so we might be brought to the true sight of our sinne which in no one thing more can appeare then in the sufferings of Christ which were indeede the very Nayles and Speare that put him to death and might be brought to bee more thankefull for so great a worke of mercy shewed vnto poore Sinners These things touching the institution it selfe of this holy Sacrament the Apostle hath handled in the former part of this chapter Now the Apostle hauing set downe the true institution of the Lords Supper The occasion of this Scripture and also the ende of it He doth heere labor to prepare the Corinthians and in them all Christians to the right vse of this holy Sacrament And teacheth that as the benefits is wonderfull great if they come to this holy ordinance in a holy manner prepared as they ought to be as meete guests for so holy a banquet So is the danger great if wee come to the same vnworthyly and vnprepared such shall be so farre from receiuing a blessing as that rather they shall prouoke the Lord to plague them with some heauie iudgement or punishment temporall heere to bring them to the sight of their sinnes and to true repentance for the same if not then with eternall condemnation in the life to come And therefore our blessed Apostle here is the more earnest in this poynt to perswade al Christians to take heede how they come to so holy an ordinance This text consists of two parts The text deuided First a precept or commandement Let euery man therefore Examine himselfe v. 28. Secondly a reason to inforce the dutie v. 29. For hee that eateth and drinketh vnworthyly
not respecter of mens persons Act. 10. But wil in the ende most certainely execute iudgement and vengeance vpon the wicked And if we would looke vpon some particular examples the Scriptures afford vs diuers as euident testimonies of the seueritie of Gods iudgement vpon the wicked Hee spared not the Angels saith Peter which kepte not their first estate 2. Pet. 2.4 Iude. 6. He suffered the old worlde long but at the last he cleared his iustice and brought a Flood of destruction vpon the wicked and so at last hee remembred the sins of the Sodomites And answered the cry of them with fire and Brimstone from heauen What though Pharaoh Saul Ahab and Iesabel flourish for a time it will be but for a time their Damnation doth not sleepe nay more to shew the certaintie of the condemnation of all wicked and vngodly men Iohn 3.18 our Sauiour saith that the wicked are condemned already First in the iustice of God who will punish thâ— transgressors of the law Gal. 3.10 Cursed is euery one that abideth not in all things c. Secondly in the court of a wicked mans conscience wherein God doth begin to execute the sentence of condemnation vpon them giuing them either a guiltie and an accusing conscience as it were the flashes of hell in this life or else hardnes of heart and blindnesse of minde which iudgement of God is no way inferiour to the former And thirdly in Gods decree and Gods accoumpt they are condemned already that is are as sure and certaine of condemnation As if they were already plunged into it Vse 1 This serues first of all to assure as that there is a day of iudgement comming when euery man shall receiue according to his workes 1. Cor. 5.10 Against all those blasphemies of the wicked who say where is the promise of his comming for since the beginning all things continue alike And thus the wicked that contemne religion scoffe at al pietie and godlinesse make but a scoffe of the iudgement day either that it shall not come at all or that the Lord will iustifie the wicked and the sinner in that day Oh how hath Sathan blinded the mindes of such I aske such why that day is called the day of the Lord. 2. Pet. 3.10 And the terrible day of the Lord shall come as a theefe c. Luk. 19.42 Rom. 2.5 And that it is called the day of the Declaration of the iust iudgement of God 1. Thes 1.5.8 But that the Lord will be exalted in iudgement in that day When hee will reuenge himselfe vpon his enemies and vpon all impenitent sinners Vse 2 Secondly this may serue for matter of terror vnto all wicked and impenitent sinners to consider in what a wofull and fearefull estate they are in they are as sure and certaine to be condemned without repentance as if they were plunged in hell already What though a traytor that is condemned haue the libertie of the Tower or Castle wherein he lyes and may follow his sports and pleasures there poore soule what ioy can hee haue to thinke that euen in the midst of them all the King may â—all him to the block Euen so what though the wicked abound â—n pleasure Iob. 21.9 what though their â—â—uses are peaceable and without â—eare and the rod of God be not vpâ—n them Shall we say their estate â— happie Eccle. 8.11 when their sin lyeth â—t the dore As God tolde Cain And their condemnation doth â—ttend vpon them Oh but the day â—f iudgement is not come yet Gen. 4.7 â—t is true because iudgement deferred therefore the wicked waxe bold But know Oh know thou that liuest in thy sinne and puttest in this manner from thee the euill day that the sentence then to bee ratified is already pronounced and that which is then to bee executed is already begun thou art now as it were vpon the hurdle draging along to the place of execution the ropâ— is as it were about thy neck and nothing is wanting but the turning off the ladder Oh consideâ— this ye that forget God Psal 50. least I taâ—â— you in peeces and there be none to dâ—liuer Vse 3 Thirdly this may serue to reprooue that vaine conceipt oâ— many that thinke that God â— made all of mercy and one sâ— full of clemency as that wheâ— they will they can make theâ— peace with him and that a Lord haue mercy vppon mee will serue the turne though it bee but at the very houre of death But know O thou vaine man that strengthenest thy selfe in thy sinfull course vnder this hope that the LORD will shewe thee mercy at the last That thou mayest so farre abuse his mercy goodnesse and grace which should haue led thee to repentance as there will bee no place of repentance lefte for thee though with Esau thou seeke the same at Gods handes with teares Else Heb. 12.17 what meaneth that Prou. 1.24 25.26 where the Lord sayth Because I haue called and ye refused I haue stretched out my hand and none woulde regard But ye haue despised my councell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth But to shew that the Lorde will not regarde the cries and moanes that the wicked shall make at the last that haue hardened their owne hearts against his gracious call and turned away their eares when he spake vnto them in his word Vse 4 And last of all this may teach vs not to enuie the felicitie of the wicked Poore soules they rather deserue pitty then enuie The reckoning that is behinde will make them pay full deare for these sweete pleasures for a time Note and in the middest of all their pleasures and height of all their pompe and glory they are but cursed and condemned creatures And novv for a short time and a little season what though the Worlde admire them and they haue many to stoope vnto them with cap and knee God hath already condemned them Psal 15.4.6 and they are despised in the eyes of all good men And thus much for the firste conclusion That we should not be condemned with the world Obserue hence in the second place what is Gods immutable counsell and decree touching the godly hee will that they shall not be condemned and to this ende doeth many times correct them in this worlde that so they may not bee condemned with the World So that our second Conclusion vvill be Doct. 7 That the godly shall not bee condemned The godly shall not be condemned but most certainely saued but certainely saued For Who hath resisted his will If the Lord will haue the Elect to be saued And amongst other the meanes he hath ordained and sanctified to the same purpose hee hath appoynted correction to bee one in this world to make his seruants escape the condemnation of the wicked in the Worlde to come