Expositions Upon Divers Parts of Scripture, Part 3
AN EXPOSITION vponupon the Lords Supper.
1. Corinth. 11.23. and ſo forth.
AS the whole Epiſtle, ſo is this chapter correctiue, that is, to redreſſe diſorders crept into the Church of Corinth. Whereof two are mentioned heere, the one touching theyr habit and attire in prophecying and praying, the other about the Lords ſupper: the which is ſet downe from the 17. verſe to the end of the chapter. Wherin are two things ſhewed, one what the fault of the Corinthians was, from the 17. verſe to the 23. the other what the truth is, touching the ſupper of Chriſt, from the 23. verſe to the end of the chapter.
This which ſheweth the truth to be had and held, ſetteth downe the firſt appointing and ordayning heereof, to the 28 verſe, then the right vſing and communicating thereof.
The firſt appointing is taught, by the Author and ordainer of this dutie, by the time, and the partes, and the vſe or end.
The Author is the Lord, that is Chriſt, yea the Father, and the holy Ghoſt, that is the whole Trinitie. For none hath power to ordaine any thing to bind all Churches, and to continue for euer, to aſſure euerlaſting ſaluation as ſacraments doe, but onelyonly the Lord.
Que. But Paule heere ſaith, that hee deliuered this vntounto them.
Aunſwer. No further then he receiued from the Lord, euen that for matter and manner which hee had from him. And if we compare this place with the Euangeliſts, we ſhall ſee that Paule word for word hath ſet it downe as they did. Wherefore,
1 It is not onelyonly dangerous, but not lawfull to adde or take from the ſacrament, otherwiſe then at the firſt was neceſſary for the ſame.
Queſt. Doth one celebrating the ſupper in the morning with men and women, more then twelue, &c. agree with Chriſtes firſt inſtitution?
Aun. Yea, but this muſt be remembred. Some things are of the nature and beeing of a ſacrament, whereto nothing muſt be put in that meaning, or taken from: other things are but acceſſary and beſides, in regard of time, place, perſons. So were ſundry things in the Paſſouer, & in the Lords firſt ſupper, which though they be now altered, doe not ſhew that wee breake Chriſtes firſt appointment. Such are the time, the place, the number of perſons, the bread vnleauened, and others of that kind.
The time when this was ordained, is the night, in which Chriſt was betrayed. Not onelyonly to ſhew the aboliſhing of the Paſſeouer, but withall to declare the louelove of Chriſt to his Church, who immediatly before his bitter ſuffering, had ſuch care of his, as alſo to make all thinke the more of this ſacrament, as beeing Chriſt his farewell token, as a pledge of his wonderfull kindneſſe.
The parts and whole ſacrament follow. The which before we can well vnderſtand, ſomewhat muſt be knowne, as to make a more eaſie paſſage heereunto.
1 Of all mankinde ſome onelyonly are ſaued; that is, liue here in the fauour of God, and ſhall fully enioy it afterward.
2 Whoſoeuer are ſaued, are ſo by Gods mercifull agreement with them in Chriſt, and for his ſake. So Ieremie 31, and Ephe. 2, 12.
3 Gods agreement, is his couenant and compact with his to ſaue them.
4 Thoſe who are in Gods couenant and agreement, are at one time or other called, that is, acquainted heerewith.
5 Thoſe who are called, hauehave this agreement and couenant betweene God and them made knowne & aſſured.
6 It is made knowne that there is ſuch an one in generall, by the preaching of the word.
7 It is aſſured ſometime by the Spirit alone, ſometimes alſo by outward other meanes.
8 By the Spirit, when the third perſon in Trinitie, other meanes not being to be had, perſwadeth a partie, that he is in the agreement or couenant of God.
9 By other meanes, when with the Spirit, ſome outward things are vſed to aſſure in particuler, and more euidently euen to ſence.
10 Theſe meanes are by learned Writers in the Church, called Sacraments. This word, though it be not in the Scripture thus taken, yet is the meaning of it.
11 A ſacrament is an ordinance of God, in the right vſe whereof the partaker hath aſſurance, of his being in Gods couenaunt of grace. In the due receiuing, I ſay, not otherwiſe.
12 EueryEvery ſacrament ſheweth to ſence one thing, and ſignifieth and meaneth another. In circumciſion, the cutting away of the fleſh, ſignifieth the cutting off of ſinne, in the Paſſeouer the Lambe, Chriſt: the water of Baptiſme, Chriſtes blood, and the worke of the holy Ghoſt. &c.
13 EueryEvery ſacrament hath bare things or elements (as they call them) and actions or ceremonies.
14 Thing or element is a ſingle creature, as of vvater, bread, wine, &c.
15 Action is ſome practiſe thereabouts, as ſprinkling, breaking, pouring out, deliuering, taking, eating, drinking, &c.
16 The chiefe thing ſignified in eueryevery ſacrament, is Chriſt, God, and man, with all his merits, hauing fullie wrought the recouery to ſaluation, of eueryevery due receiuer of the Sacrament.
17 The actions are of the
Miniſter, ſhewing vntounto the partaker gods actions.
Partaker, ſhewing to God & the church the partakers actions.
18 The thing ſignifying, and thing ſignified, are in ſome ſort ioyned together, not eueryevery way.
19 They are not together in the ſame place, not both giuen by one partie, not giuen at one time, not to one part, not in one manner. For the bread, water, or wine is heere: Chriſt his body is in heauen. The Miniſter giueth the bread: GOD Chriſt his bodie. The bread may be giuen now: Chriſts body after. The bread is giuen to the hand & mouth: Chriſt his body to the ſoule and faith. The bread is giuen after an ordinary manner: Chriſts body otherwiſe, for our ſoules by fayth mount vp to heauen, and lay hold of it there.
20 They are together, 1 In the right vſe, that is, the partie dulie partaking hath both. 2 As a ſigne and the thing ſignified are together: for as the ſigne maketh the thing ſignified to be remembred, ſo doe the outward things cauſe the other to be thought of. 3 As a promiſe to be performed vponupon condition, if the condition be kept on the one, the promiſe is on the other; ſo if wee keepe the conditions of the ſacraments, the things ſignified by them are likewiſe.
21 Sacraments are Iewiſh, Chriſtian. Iewiſh among the Iewes till Chriſtes death: Chriſtian ordained by Chriſt, to continue among the Chriſtians to the end of the world.
22 Chriſtes ſacraments are two
Baptiſme.
The Lords ſupper.
23 Baptiſme is a ſacrament Chriſtian, aſſuring the firſt receiuing into, and beeing in the couenant of grace.
The Lords ſupper is a Chriſtian ſacrament, aſſuring cō tinuaunce & maintenaunce in the couenaunt of grace, the doctrine whereof is ſet downe 1, Cor. 11. as before. The parts whereof are two, one concerning the bread, the other concerning the cup.
The bread is taken, and after thankſgiuing broken, with ſaying, Take, eate, this is my body. &c.
This bread, though now vnleauened by occaſion of the Paſſeouer, was the vſuall bread they were wont thē to hauehave, ſuch as ours in the ſacrament ſhould be, not wafers, not vnleauened bread.
By this bread was and is ſignified Chriſt. Firſt his perſon God and man, performing all things for our ſaluation. Secondly his offices of King, Prophet, Prieſt. Thirdly, his deſerts in his liuing and dying, doing and ſuffering for our iuſtification, ſanctification, redemption, and whatſoeuer elſe for our euerlaſting happines.
It pleaſed Chriſt to vſe bread to ſignifie this.
1 That becauſe that bread is a chiefe maintainer of naturall ſtrength euen alone, ſo we ſhould know Chriſt is for our heauenly life, that if we hauehave nothing but him, we may make good ſhift.
2. That as bread is vſuall and daily, ſo ſhould Chriſt be vntounto vsus.
3. That as bread is parable and at hand, ſo wee ſhould know God is as ready alwayes, and offereth himſelfe to them who ſeeke him.
4. To put vsus in minde, that as his naturall body is one, ſo we his miſticall ſhould be. 1. Cor. 10.
This bread Chriſt tooke, according as the ceremonie at the Paſſeouer was.
This taking of the bread was into the hands: and in the firſt inſtitution it was taken by Chriſt, as the good-man of the houſe vſed at the Paſſeouer, ſhewing the duty of all Miniſters to ſucceede.
This taking muſt be conſidered as of the
bread.
thing ſignified.
Of the bread, ſhewing firſt the ſeperation of it from a common vſe, now it is foode for the ſoule, ſo is Chriſt ſet apart from common men. Iohn 17.
Chriſt doth it firſt, to ſhew that himſelfe willingly giueth himſelfe for his Church, which ſerueth to ſtrengthen our faith and perſwaſion in his louelove to vsus.
The Miniſter doth it as to repreſent God the fathers action, giuing his ſonne likewiſe to that end. So as that the whole Trinity ſealeth theſe things vntounto vsus.
A ſecond action followeth, giuing thanks, Matthew and Mark hauehave, bleſſing, all is one.
This was alſo according to the ceremonie in the Paſſeouer, in the name of the aſſembly.
Giuing thanks & bleſſing may hauehave two meanings, firſt as to God, ſo are they all one, ſecondly ouer the creature of bread, is all one. So that heere
1 Is ſhewed, that the outward creature is reuerently to be vſed, with calling vponupon the name of God, in crauing aſſiſtance to vſe this holy ordinance as we ſhould.
2 That we ſhould praiſe God, as for all fauours in generall, ſo for our redemption by Chriſt, and aſſuring vsus thereof by this Sacrament.
He brake according to the ceremonie at the Paſſeouer.
1 To deuide it. 2. To repreſent Chriſtes ſufferings.
1 Whole bread is not to be deliuered.
2 Bread muſt be broken to be deuided among ſundry, not as with the Papiſts, who breake, but doe not diſtribute alwayes.
3 We muſt neuer be preſent at this ceremonie, but call to minde Chriſtes torments for vsus.
4 If Chriſt were tormented for vsus, we muſt be greeued for our ſelues, for this ſerued the ſowre hearbs at the Paſſeouer, in theſe was Iudas ſop dipped.
Matthew hath, that Chriſt gaue to his Diſciples, and did not offer to God. Indeede ſome writers call this a ſacrifice: not properly, 1 but a memorie of Chriſtes ſacrifice, 2 wherin wee ſacrifice our ſelues to God. 3 GiueGive almes to the poore, which is a kind of ſacrifice. And ſaid, that is, aloud and plainly that all might vnderſtand.
All comming to this Sacrament, muſt hauehave knowledge of the word and this ſacrament.
The Miniſter muſt not mumble as among the Papiſts.
In the ſpeeches of Chriſt following in 4 braunches, wee may mark a commaundement, a promiſe, a duty of the receauer.
Take, not onelyonly into your mouthes, but into your hands, repreſenting the ſoule and faith: Yee, eueryevery of yee, euen at this inſtant.
A meruailous ſtrength to faith.
This we are commaunded to doe. I promiſe that vntounto you which I commaund and you doe.
The Miniſter in Gods place putteth vsus in minde of particuler faith.
The receauer profeſſeth faith, and that particuler, euen now quickned at this ſacrament.
Eate, that is, deuide by chewing and preparing to concoction.
1 We muſt not reſerue the bread.
2 Wee muſt hauehave ſome ſtrength of faith, as it were to chew the …d.
3 We muſt be able to diſtinguiſh things in Chriſt.
4 Chriſt muſt be miſtically incorporate vntounto vsus.
This, not the ſhewes which cannot be deuided.
Not in diuidium vagam, hoc doth determine.
Not that which is with or vnderunder the bread. Chriſt is preſent but in the right vſe, theſe words are in the beginning.
This, that is, this very bread.
Is, not properly, no more then the cup is the new teſtament. Elſe Chriſt ſhould hauehave eaten himſelfe. 2 His body ſhould be baked, not by tranſubſtantiation. Tranſubſtantiation hath no ground in ſcriptures.
There was none at the firſt ſupper, for then Chriſtes body was ſeene. It is no otherwiſe heere then in Baptiſme. Paul calleth it bread: If it ſhould be tranſubſtantiate, there ſhould be no ſigne. Accidences ſhould nouriſh, ſhould be without ſubiects.
Not by conſubſtantiation. 1 Chriſt ſate viſible at the firſt, 2 He is now in heauen: If thus, his body ſhould not hauehave partem extra partem, one part out of another.
Is, in the due vſe, is to faith. Thus the word (is) in ſacramentall ſpeeches is for, ſignifieth Gen. 17. &c.
My body, (ſyne…d: I take it) my ſelfe with all that is mine, or belonging to my perſon, office, or merits as before.
Which is broken for you, that is, which ſhortly ſhall be crucified for you. Luke hath it, which is giuen for you, that is, ſtraight-way ſhall be giuen to death for you.
This doe in remembrance of me. Where is a duty commaunded, and the manner how. The duty is, doe this, not that heere the Apoſtles were made Prieſts, but that Chriſtians are commaunded to practiſe this dutie.
1 So as that it is not in their choiſe to doe it or no, if they be not fit, they muſt preſently make themſelues fit.
2 Chriſtians muſt often doe it. Indeede there is no ſet time, but the oftener the better, ſo that due reuerence and regard be had thereof and therein.
3 It muſt be doone alwaies according to the firſt inſtitution. The manner is, in remembrance of Chriſt.
Chriſt ſignifieth as before in the word body, and before that bread.
Remembrance is a word of ſence, and ſignifieth calling to mind, or keeping in mind, in the Engliſh. The Greeke ſignifieth calling to mind, ſuch words as theſe of ſence, doe ſignifie beſides, actions and affections. So as that heereby are wee put in minde.
1 That we are by nature forgetfull of Chriſt, and his merits, and our owne duties.
2 That we ſhould know Chriſt. 3 LoueLove him. 4. Beleeue in him. Hetherto the firſt part of this ſacrament, now followeth the other concerning the wine, Where we muſt conſider againe, the
element.
actions.
The element is wine, the actions as before.
Marke firſt that God vſeth two ſignes in this ſacrament, becauſe he would the more ſtrengthen our faith, and ſeeke all in Chriſt.
So as that no man may keepe either from any communicant, and eueryevery communicant is to deſire both.
This cup, that is, this wine. Wine was theyr moſt generous drinke.
It is likely that it was mingled with water in thoſe hote countries. We muſt vſe wine, not mingle it with water, it is not our vſuall drinke, as it was theirs.
The thing ſignified is Chriſtes blood.
Is, that is, ſignifieth. There ſeemeth not to be the ſame manner in Paule and Matthew for the words following.
Paule ſaith, this cup is the new Testament in my blood, that is, this wine is my blood, which confirmeth and ratifieth the new teſtament, and that it belongeth vntounto you.
Matthew hath, This is my blood of the newe Testament, to the ſame ſence. So that the thing ſignified is the blood of Chriſt, and by vvine,
1 To teach that wee muſt hauehave ſome ſweet feeling of Chriſt. 2 And that it is he who cheareth our harts.
Now this his blood is ſhed and poured out for vsus, whereby is ſignified his death and merits for vsus.
Note by the way the leproſie of ſin, which could not be cured, but by the blood of God.
Teſtament in effect heere is the ſame with couenant, ſaue that teſtament or will implieth death. And is nothing, but Gods agreement with mankind for their ſaluation.
This to continue and be effectuall, is but one. And is the pleaſure of God to ſaue men for Chriſtes ſake, and according to diuers cōſiderations is old, till Chriſt, for the Iewes, in ceremonies, and to vaniſh:
New, not but that it was heeretofore, but was by Chriſt ſo cleerely publiſhed as it ſeemed new. 2 Shall not decay. 3 Renueth vsus more and more. The benefits of this Ieremy ſetteth out 31 chap: and are the ſame we hauehave heard of before in Chriſt. All which, this wine is giuen as a ſeale to cō firme, that they belong to the due receiuer.
This muſt wee drinke as eate the former, by commaundement in remembrance.
Matthew hath, drinke yee all, as if our Lord would preuent the corruption in the Church of Rome.
Obiect. Luke maketh mention of two cups. 22, 17, 20. How will both ſtand?
Aun. The former was of the Paſſeouer, the latter vvas onelyonly of the Lords ſupper.
Thus much of the parts, the vſe followeth in the 26. which is eaſily vnderſtood by that which went before.
Hetherto hath beene the doctrine of the inſtitution, now followeth that which is for the meete partaking thereof; from the beginning of verſe 27. to the end of the chapter.
In which is declared the neceſſitie of meete partaking, & the manner how.
The neceſſitie is verſe 27, and is from the danger of vnmeete or vnwoorthy receiuing, for none can receiue but worthily, or vnworthily.
The danger is that the vnworthy receiuer ſhall be guiltie of the body and blood of the Lord. Where firſt wee muſt know what it is vnworthily to receiue, then what it is to be guilty of the body and blood of the Lord.
Worthy or vnworthy, is with compariſon or reſpect, & that betweene
Quantities.
Qualities.
Worth in quantitie, is equalitie, as a peny for a penyworth: worth in quality is likeneſſe, or comming neere.
This vnworthily is meant of quantity, but quality.
Vnworthily is not contrary or beſide the excellencie of the myſterie, or not in eueryevery point not according to the dutie of the receiuer.
For then none ſhould receiue worthily, as not beeing able to doe as they ought.
But vnworthily is vnmeetly, or vnlikely, ſo Math. 3. And the Ruler of the Synagogue thought himſelfe not worthy, that is, not meete. &c.
This vnwoorthily muſt be iudged according to Chriſtes inſtitution of this ſacrament: ſo as that if wee vſe it otherwiſe then he appointed we ſhould vſe it, it is vnworthily.
To be guiltie of the body and blood of Chriſt, is to ſinne againſt the body and blood of Chriſt, that is againſt Chriſt himſelfe, and to be ſubiect to the puniſhments therefore, ſo Math, 5, 21, 22. Iames, 2, 10.
The fault is moſt grieuous, beeing againſt God, offering vsus the blood of his couenaunt. Heb. 10, 28, 29. The wiſhing whereof to themſelues, what hath it brought but notorious, and extreame miſery?
But ſome may ſay, how may this be, ſeeing Chriſt his bodie is not there really?
Aun. It is ſufficient that his ordinances are abuſed, and thoſe holy ſignes which he ordained, ſo deſpighted.
So the reproch done to Princes pictures, armes, Letters, Embaſſadours, redoundeth to the Prince. Wee our ſelues ſo interprete things done toward our ſelues.
None can from hence therefore gather, that wicked or worldly men, doe eate the body of Chriſt. They may eate (as S. Auguſtine ſaith) the bread of the Lord, they cannot eate, the bread the Lord, who to all receiuers is life.
Thus much for the neceſſity of meete partaking, nowe followeth the manner how, and that from the 28 verſe on, the which firſt is ſhortly named, after is further enlarged.
It is ſhortly named, verſe 28, and is ſaid to be examination. The which we may conſider by the properties of it, & by the nature and parts.
The properties are firſt the neceſſitie, ſecond, the generalitie, third, integritie, the ſpeciall parties whō it moſt chieflie concerneth.
The neceſſitie appeareth by therefore, the commaundement, ſo as that otherwiſe they ought not to partake, neyther can they pleaſe God, or hauehave comfort in theyr harts. And indeede if men conſider the greatnes of the myſterie, ſearch and tryall cannot be but moſt neceſſary.
Men muſt take heede that cuſtome doe not take away care, we muſt doe it for conſcience.
The generalitie is in the word man, which ſignifieth male or female, old or young, of any degree. So that none to be admitted muſt be accepted, nor any to be accepted not examined.
So is man taken. Iohn 3, 27. Iohn 5, 7. Iohn 7, 46.
The reaſon of this generalitie is, that Chriſtianitie, and the duties thereof, are as well for one as other. Neither is there any who hath not iuſt cauſe to try out himſelfe. Well therefore doth our Church appoint the names to bee ſent, that helpe may be had. None may be without his garment.
The integritie or vprightnes in this tryall, is implied in the word, examine. Which ſheweth an exquiſite and moſt diligent ſearch, as Lapidaries, and Goldſmithes doe, to find out true from counterfeit, good from bad.
Where a man had need of great skill, ſeeing the thing he ſeeketh is moſt excellent, and to be deceiued, is great loſſe. Now this examination muſt be ſuch, as euer to ſearch till we find our ſelues in good eſtate, as they who dig for mettals, like the Shunanite to Eliſha, ſo Chriſt commandeth to ſeeke.
But ſome will ſay, what if I finde not the thinges I looke for?
I aunſwer. Preſently ſo ſet your ſelfe to ſeeke as you giuegive not ouer till you find. The things you looke for, are of meere neceſſity to euerlaſting ſaluation: and that not onelyonly at the Sacrament, but all times before, and afterward.
Therefore in this caſe muſt we doe as they who are ſick, hungry, for phiſicke and meate, not differing, and it is a manifeſt euill ſigne not to be earneſt this way.
The perſons whom this examination concerneth, is eueryevery man and party toward himſelfe.
Not but that others, who hauehave charge of others, muſt endeuour. as Exod. 12, 26, 27. Deut, 6, 7, Gene. 18, 19.
But that though they ſhould faile, yet eueryevery party, muſt be able, willing, and practiſing to examine themſelues.
No man can do this but he muſt 1 Take ſome time for it. 2 Remember in the dooing of it, hee hath to doe with God, who ſeeth to the ground of the hart. 3 Had neede of ſome inſtruction, and exerciſe before. 4 Muſt doe it as at other times, ſo ſpecially renue the dooing heereof at euerie time of adminiſtring the Sacrament. 5 That which he now endeauoureth to find, he muſt hauehave for euer after.
Hetherto hauehave been the properties of examination, now follow the nature and parts thereof.
Examination is an exerciſe of godlineſſe, whereby a man deſcendeth into himſelfe, bethinking what hee ought to hauehave, neuer giuing ouer till he hauehave ſuch graces, as whereby he may partake the ſacrament of the body & blood of our Lord worthily.
This exerciſe is many wheres commended in ſcriptures. 2. Cor. 13. the neglect blamed. No man conſidereth what hauehave I done. Looke Haggeus.
It calleth a man home to himſelfe. Pſalm, 4, 4. Zepha: 2, 1. Will not let a man be more buſie then needes, with others.
Beeing bethinking, it muſt be with deliberation.
The things which examination looketh for, muſt be according to the particuler intent in examination, as if I examin whether I hauehave thinges to make mee fit to heare the word, I looke one way, if to make prayers, I looke another way: ſo if for the Sacrament, there is a ſpeciall courſe for that likewiſe to be taken.
Now the things which examination for this Sacrament muſt looke after, may be conſidered in their number, qualitie, and meaſure.
The number we will not ſtand preciſely vppon, foure is the ſmalleſt. The firſt is knowledge. This is the perceiuing of the meaning of truth neceſſarie to ſaluation.
Which muſt be as of truth in generall, 1 That there is one God, three perſons.
2 That man was created at the firſt to the image of God.
3 That man fell, and plunged himſelfe and his poſteritie into miſery, from whence by nothing in himſelfe or others he can get out.
4 That there is no way to be recouered from hence, but onelyonly by Chriſt, according to the articles in the Creede.
5 That then hee know what faith is, and how that onelyonly by that, Chriſt is apprehended.
6 That faith is neuer ſufficient if it be without repētance.
7 That repentance alwaies cleaueth to Gods ordinances and commaundements.
So alſo in ſpeciall touching the doctrine of the Sacraments, and this in particuler.
The ſecond is a mans owne ſinnes, which hath as farre as one can indeauour, 1 The finding out of the number and grieuouſnes.
2 The acknowledging of them to God & others, againſt whom they hauehave been.
3 The beeing truly ſory for them.
4 The deſiring of forgiueneſſe for them.
The beſt way to find out, is to lay the law & word of God rightly vnderſtood to our harts, and bethinke of our particuler practiſes.
The third is faith of ſaluation, which is a perſwaſion by the holy Ghoſt, that the doctrine of ſaluation by Chriſt, belongeth vntounto the partie.
The fourth is repentance, or amendement of life, which muſt be 1 Of the whole man. 2 Alwayes. 3 Profiting and going forward. And hath two parts, mortification, viuification.
Mortification is keeping vnderunder, and weakening of ſin.
Viuification is renuing of deſires and endeauours to all good things.
This is the number, the qualitie followeth, which is, that there muſt be 1 Truth of eueryevery of the former.
Which one ſhall iudge of, if in the preſence of God, he can finde theſe things in himſelfe. 2 If they be working.
2 Preſentneſſe, that euen at the inſtant the partie can find them in himſelfe.
3 Refreſhing, that euen by this ſacrament he muſt finde all the former quickned, and renued.
The meaſure is laſt, which is to be wiſhed as great as may be, and muſt not diſcourage if it be but little.
The meaſure of ſauing graces, are not in all equall.
The weaker our grace is, the more neede hauehave we of the ſtronger meanes.
Competent meaſure is iudged by an vpright heart to pleaſe God in the vſe of this ordinance.
So as that no weakeneſſe or ſlippes muſt diſcourage vsus. 2 No croſſes. 3 No tentations.
Thus much for the manner how meetly one is to partake, now followeth the further enlarging thereof, and that from repeating this danger of neglect of examination, 29, 30, as alſo from the fruite of due examination. verſe 31.
The danger of neglect is in the puniſhment
general. 29.
ſpeciall. 30.
The generall puniſhment hath the
kinde.
cauſe.
The kind is that he eateth Krima …ayton.
That is, hee ſo eateth as will occaſion krima, becauſe the Lords holy ordinance is prophaned, as before in eating vnworthily, and beeing guilty of the body of Chriſt.
K…a many tranſlate damnation, meaning as it ſeemeth eternall, which though eueryevery ſinne doth deſerue, yet God doth not alwaies inflict, neither is heere (as I take it) meant. For that the Apoſtle expoundeth himſelfe. verſe 30.32. And for that ſundry thus offending, were the children of God, who could not be damned.
I take it therefore to ſignifie iudgement, as 1, Peter 4. that is, puniſhment, or correction, as is ſaid, Correct vsus in thy iudgement, &c. in which caſe Hezechiah prayeth, 2, Chron, 30, 18, 19, 20.
So the meaning is, the parties neglecting ſhall be ſubiect to puniſhment, euen vponupon the careleſnes or rechleſneſſe about this ſacrament, and iuſtly, this beeing an ordinance of God, ſo full of good for vsus.
Now that which is true in the receiuing, God puniſhed the cō tempt of circumciſion.is as true in the forbearing, and not endeauouring to receiue worthily, and indeede, in ſharper manner. For heere ſeemeth to be vnderſtood puniſhment indeede, but eaſier, there a man may iuſtly feare hell fire.
Conſiderations to perſwade vsus not to contemne this ſacrament, I meane for ſuch as profeſſe the ſame doctrine with vsus, and ſuch as neglect when they may conueniently reſort thereunto.
1 Firſt it is Gods commaundement. 2 It hath likewiſe his promiſe. 3 Is a ſpeciall prop to ſtay our faith. 4 Bringeth with it Chriſt and all heauenly treaſures. 5 Quickeneth a man to all good duties of thankfulnes to God, louelove to men, &c. 6 Was very often in the primatiue Church.
Conſiderations to make vsus reſort vntounto it, with due conſideration. Where firſt we might bewaile, that it is of all ſo ſlightly regarded.
1 There are many things to be done which require ſtudie.
2 The Iewes taught one another to keepe the Paſſeouer.
3 It is a dutie of greateſt conſequence almoſt that can be for a man.
4 No great thing can be well done without good caſe.
Now no iudgement is expreſſed, becauſe we might feare all. No time named, that alwaies we ſhould feare them.
The cauſe is, for that he diſcerneth not the Lords bodie, that is, that which is his body by his ordinance ſacramētally.
The ſpeciall puniſhment followeth. verſe 30. Bodily diſeaſes, and death.
1 Not onelyonly theſe, but decay in name, goods, friends, eſtate, &c.
2 Learne when theſe come, among other thinges to call to minde ſlight regard of the Lords ſupper.
3 All are not ſicke or weake, that we might learne to profit one by anothers harmes.
4 Neither muſt ſuch as feele no outward croſſes, thinke that they are, or ſhall be free.
The fruite, which due examination bringeth, followeth, verſe 31. and is,
1 Freedome from iudgements, which is ſet downe with the forerunning dutie of iudging our ſelues, which is ſo to try out our ſelues, that we may iudge aright, that wee come dulie, and if that we find we hauehave not ſo come, to humble our ſelues, and be reuenged of our ſelues.
And indeede this freedome is from all plagues, as they come from God angry.
2 And obtayning of all excellent things, for what can a due partaker be ſaid not to hauehave?
Queſt. Are not ſuch as come worthily corrected?
Aun. Yes: but beeing without particuler conſcience for ſome particuler fault, it is no iudgement, but an exerciſe.
Que. What may we thinke of thoſe that are afflicted in this kinde by God?
Aun. They are chaſtened, that they ſhould not be cō demned with the world. Chaſtiſing is ſome-what to the griefe of our nature, proceeding from Gods louelove to vsus, to make vsus the better for afterward.
That it is the griefe of nature. Looke Heb, 12, 11. And neceſſary it is, that ſo it ſhould be. It is alſo moderate. It is likewiſe with Gods louelove: To make vsus better.
The vtmoſt end why God ſendeth it, is that we ſhould not be condemned with the world. The world are the vnrepentant men of the world. Theſe ſhall be condemned.
Condemnation is euerlaſting puniſhment, with the anger of God, and miſerie of the partie puniſhed.
FINIS.