A Direction for Weaker Christians, Part 1

A Direction for Weaker Christians · Part 1

p. 1The first part of preparation. 1. Cor. 11.

23 For I hauehave receiued of the Lord, that which I also hauehave deliuered vntounto you, to wit, that the Lord Iesus, in the night that hee was betraied, tooke bread.

p. 224 And when hee had giuen thankes, hee brake it, and sayd, Take yee, eat yee, this is my Body, which is broken for you: this doe yee in remembrance of mee.

25 After the same manner also he tooke the Cuppe when he had supped, saying, This Cuppe is the New Testament in my Blood: this doe, as oft as yee drinke it in remembrance of me.

26 For as often as ye shall eat this Bread, and drinke this Cup, yee shew the Lords death till hee come.

27 Wherfore whosoeuer shall eat this Bread, and drinke the Cuppe of the Lord vnworthily, shall be guilty of the Body and Blood of the Lord.

p. 3The first part of Preparation.

THe Church of Corinth, by reason of some disorders crept into their assemblies, had often times prophaned the holy Supper of the Lord. The Apostle Paul in this Scripture indeuours to reforme this sinne in them. And this he doth,The mai… parts of the Text 1. By declaring vntounto them what a dangerous sinne it is to prophane this Sacrament, ver. 23. 2. By teaching them the speciall means by which the sinne aforesaid may be auoided, verse 28.33. p. 4VntoUnto these two heads may be reduced whatsoeuer is necessarie for the due preparing of a Christian to the worthy receiuing of this Sacrament.

For the better manifesting of the first point,The first point, cō sisting of two branches. the Apostle first laies downe the principall Doctrine of the Sacrament, verse 23.27. Secondly, from the doctrine he infers and concludes what a great and grieuous sinne all they doe commit which prophane this Sacrament.The first branch containes six points of doctrin concerning the Sacrament. And in the first place he laieth downe six points of doctrine concerning this Sacrament, eueryevery one of them seuerally, and all of them iointlie, tending to discouer the great and fearefull sinne that all such run into, which pollute these high and holy mysteries; therin inci…ing and prouoking all p. 5true hearted Christians to a holy and reuerend regard, and due vse of them, whensoeuer they be called thereunto.

In this order and course which the Apostle heere obserueth, we may learne by the way these short instructions:

1. That the ignorance or want of due consideration of the doctrine concerning this Sacrament is one maine and principall cause, that so many doe contemne and prophane the same.

2. That there is no hope or possibilitie, that grosse ignorant persons, who know not the doctrine of this Sacrament, (so long as they continue ignorant thereof) should euer with due reuerence receiue the same. And therefore so oft as in their ignorance they goe about p. 6to bee made partaker thereof, they runne themselues and their soules vponupon a most dangerous rocke: So that the first meanes for a Christian to become a worthy and reuerend partaker of this Sacrament, is to bee grounded in the doctrine and knowledge thereof. Ignorance indeed well may be the mother of Popish deuotion, but it is the very stepdame of all true Christian pietie, and (as it appeares by the Apostles proceedings in this present matter) the very mother of all prophanenesse, and irreligious impieties in the Church of God.

The first point of doctrine concerning the Sacrament.The first point of doctrine is concerning the authority and commission by which Paul brought this Sacrament into the Church: the summe p. 7and effect wherof is this: That this Sacrament is no humane Tradition, brought into the Church vponupon his owne head, and by his owne meere will and pleasure, but an ordinance of Christ, receiued by Tradition from him. For so hee saith: I hauehave receiued of the Lord that which I also hauehave deliuered vntounto you. As though hee should more fully and plainly hauehave said, If this Sacrament had beene a deuise of mine owne braine, or a Tradition hauing no other ground than mine owne will and pleasure, then might you hauehave had some colorable excuse for your light account and profanation of it: but I deliuering this ordinance vntounto you by expresse warrant and commission from Christ Iesus himselfe, the sole soueraign head of the Church, p. 8you ought with more reuerence and regard to hauehave receiued the same, than lately you hauehave done.

The lessons from hence to further our preparation to the due receiuing of this Sacrament, are these:

1 That it is no small sinne to vse any ordinance of Jesus Christ, whatsoeuer, prophanely or irreuerently: such cannot bee freed from sinne, as shall shew contempt but vntounto the ordinances of men, though they require but things indifferent: much lesse can they which shall shew contempt to the ordinances of Christ Iesus himselfe, who neuer instituted any thing which is not exceeding good, and necessary to to be done; yea, whose very ordaining of a thing makes it p. 9good, necessary, and profitable, though before it was indifferent, and vnprofitable, yea euill and hurtfull. For this cannot but argue a wonderfull base and light estimation of Christ, and of his wisdome, to debase, by rude and vnreuerent behauiour, any order or constitution of his: And yet how ordinary a thing is it for most men that are professed Christians, to make most base and vile account, euen no better than a may-game, of the main and principall ordinance of Christ? What palpable contempt of the word read and preached, of praier, of the Sacraments, of the Sabboth, &c. doe most men shew? How rudely, carelesly, and vnreuerently, doe they vse to behaue themselues, euen in the solemnest p. 10and most publike worship and seruice of God; yea often times not without apparent scorne & disdaine of the same? What should we iudge of this? but that such either think that Christ himselfe is a mockerie, or at the least, that hee hath shewed great want of wisedome, in requiring so base and contemptible a seruice, such as is not fit for wise men to performe, but in iest or scorne, or (at the best) but as if they were playing some counterfet part vponupon a stage.

2 A speciall meanes to preuent this sinne, in the receiuing of this Sacrament, is to learne and to beleeue, that in receiuing the same, we do not conforme to the priuate humors, conceits, and pleasures of men, no not of Peter or p. 11Paul, of Magistrates or Ministers, of Churches or Fathers; but to the expresse Will and Commandement of our Lord and Sauiour Jesus Christ. This is in the nature of man, that if hee bee imperiously commanded any thing by an inferiour and one that hath no authoritie to command, though the thing commanded bee in it selfe commodious, praise worthy, or honourable, yet he either will refuse to doe it, or if he doe it, it shall be not without some scorn and contempt, and in a kinde of mockerie: But if one in authoritie, whom he reuerenceth and honoureth, and whom hee knoweth hath power to command, doe require any thing, he will be ready (except hee bee very leaud and impious) to yeeld obedience p. 12in feare and reuerence, albeit the action in it selfe bee light and vnprofitable, yea base and seruile, yea troublesome and hurtfull vntounto him. Except therefore wee should be so impious, as to hold, that Christ Jesus hath either no power to require this dutie at our hand, or so impudent, as to defend, that he doth nowhere require it of vsus, or so blasphemous, as to say he wanted wisdome in requiring it of vsus, it must needs bee yeelded vntounto, that this sacrament ought with all due reuerence to bee receiued, which is inioined by so awfull and soueraigne a power, bee the action it selfe in it selfe neuer so meane. When therefore men come so rudely and vnreuerently to these holy Rites, it is a signe, that they p. 13neuer thinke of that high and sacred authority that hath ordained them. This then is and ought to be the maine foundation of all true reuerence, not only toward this, but al other parts of Gods worship and seruice, That Christ Iesus requireth this Seruice at our hands. Would then the Ministers and seruaunts of Iesus Christ, that are by their speciall office to dispense the ordinances of Christ, hauehave their ministery truly reuerenced of the saints and people of God, and not contemned and despised? Let them make it appeare, as Paul doth heere, that they minister no other word or Sacraments, prescribe no other worship, preach no other Gospell, binde mens consciences with no other lawes, allure them p. 14with no other promises, feare them with no other threatnings, than such as they hauehave receiued from Christ himselfe.

The second point of doctrine concerning the Sacrament.The second point of doctrine propounded by the Apostle, is concerning the first Institutor and Administer of this Sacrament. The effect whereof is this; That Christ Iesus in his owne person did institute, yea and first of all with his owne hand administer this Sacrament. For it followeth in these words, That the Lord Iesus, the night that he was betraied, tooke bread, &c. As though hee should say, If but my selfe, or any other Apostle, or any person inferiour to an Apostle, had instituted this Sacrament, by warrant and commission from Christ, there had beene therein cause enough to p. 15mooue any Christian heart to a reuerent receiuing and vsing thereof: but when Christ Iesus himselfe, in his owne person, hath immediately instituted it, yea and was himselfe a Minister of it, yea the first Administer of it, what a fearefull iudgement are they guilty of, that shall prophane and disgrace that which Christ himselfe, in his owne person, so exceedingly graced and honoured?

This doctrine also serueth as a singular motiue to stirre vp all the faithfull to a most carefull respect and regard of this mysterie. For first those ordinances which Christ himselfe hath expresly and in a speciall manner instituted, ought with speciall reuerence to bee conformed vntounto. The seruices p. 16which are required by the lawes of man, framed once by consequence from the word, or but according to the generall rules thereof, are in a holy and religious manner to bee performed. But such a seruice as Christ himselfe shall immediately and so expresly institute, not trusting to the discourse and wit of man to appoint the same, and which himselfe did most religiously in his owne person performe, must needs deserue the highest respect and reuerence, and must needs argue great impietie in them that shal contemptuously, or but carelesly performe the same. 2. In that himselfe did first not only institute, but administer it; it teacheth vsus, that wee should alwaies receiue it from the hands p. 17of Christs Ministers, euen as it were from the hands of Christ himselfe, who, though not bodily, yet is as spiritually and effectually present now, as at the first administration thereof.

The third point of doctrine concerneth the circumstance of time,The third point of doctrine concerning the Sacrament. that Christ in his speciall wisdome made choise of to institute this Sacrament in, which was the night in which he was betraied. This also serueth to mooue and perswade to a due and reuerent respect of this ordinance.

For first, that could not but proceed from the infinite louelove of Christ, which at this time he instituted for his Church, when hee was preparing himselfe to the greatest worke of louelove that euer was shewed, euen to lay downe his life for it. The legacies p. 18bequeathed by friends vponupon their death beds, vse much to be esteemed, & where they are contemned, there the louelove of the giuer is despised and disgraced. If therefore the louelove of Christ Iesus, when he was ready to lay downe his life for vsus, bee deare and pretious vntounto vsus, this Sacrament, which at that very time was instituted by him, and, as a legacie, bequeathed vntounto vsus must needs be deare and pretious vntounto vsus.

2. This was no time for Christ to spend in instituting needlesse and vnnecessary matters. The vainest men that are, or euer were, except they bee desperately wicked, or through some disease distempered in their braine, doe not vse at such a time to busie p. 19themselues about vanities and needlesse matters, but their thoughts vse to bee taken vp with the most serious and weightiest affaires, such as most necessarily concerne themselues and their friends: Farre bee it therefore from vsus, that wee should thinke, that our Sauiour at this time should finde nothing else to doe, but to trouble his Church with idle and friuolous obseruances. Yea, if men at such times as this is, how miserable soeuer, doe vse to bestow the best things they hauehave vponupon them they most louelove, we must either thinke that our Sauiour was very poore, or very miserable, or else we must hold, that this Sacrament, which at this time hee bequeathed vntounto all his Churches, is of some speciall p. 20price, value, and vse vntounto the same, if it bee receiued as it ought to be.

Thirdly, seeing that Christ at this time was entring vponupon the greatest, most painfull and difficult worke that euer was or shall bee performed, euen the saluation of sinners, the zeale whereof had now, more than euer, eaten him vp, and had captiuated al the thoughts and affections of his soule, so that it … not possible for him (at this time) to thinke of any thing else, but what might further the worke of our redemption, and the saluation of our soules; we must needs conclude, that this Sacrament beeing duely (according to Christs intent) administred & receiued, must needs tend, after a very speciall manner, to p. 21the furtherance of our saluation, and to make the worke of his redemption effectuall vntounto vsus; so that to set light by this Sacrament, is to despise the worke of redemption, and the saluation of our soules.

The fourth point of doctrine is concerning the parts of this Sacrament,The 4. point of doctrine concerning the Sacrament. which before wee can well vnderstand, something is to be premised of a Sacrament in generall, wherof briefly:

This word [Sacrament] was wont to signifie that solemne oath which the souldiers of Rome vsed to take, whereby they bound themselues to performe faithfull seruice to their Emperour in his warres, from whence the Latine Diuines hauehave borrowed it, and now, by long custome, it is become p. 22in these Westerne Churches, a proper name, whereby those outward badges and ensignes of Christianitie, (vz. Baptisme and the Lords Supper) are called; because that Christians, in the due receiuing of them, doe after a speciall manner binde themselues, euen as it were by a solemne vow and oath, to serue their Lord and Master Iesus Christ, euen as the souldiers of Rome did, by solemne oath, bind themselues to serue their Emperours and Commanders in the warre.

More particularly, wee vnderstand by Sacraments those mysticall Rites and Ceremonies of the Church, which Christ hath ordained for the setting foorth and confirming of the Couenant of grace.

Mysticall Rites and Ceremonies p. 23are certaine outward and bodily signes, which, after a secret and artificiall manner, shadow and represent things spirituall and internall: so that in eueryevery Sacrament there are these two things to bee considered. 1. The outward bodily signe. 2. The spirituall matter, that is mystically shadowed by the signe, and yet, after a sort, hidden and locked vp in the same.

The Apostle, in setting downe the parts of this Sacrament, expresseth both these points.

1. The outward signes which Christ hath instituted, are in themselues very common, ordinary, and vsuall matters, as breaking and eating of Bread, and drinking of Wine. Wine is not expressed heere: p. 24but in Mat. 26. and Mar. 14. the fruit of the Vine is expresly mentioned by our Sauiour Christ, immediately after the institution.

These signes may bee reduced to two heads: as 1. VntoUnto certaine outward elements: 2. VntoUnto certaine mysticall actions in and about the elements.

The elements are Bread and Wine: the actions are breaking and eating of the bread, and drinking of the Wine. These are all the mysticall signes which are expresly mentioned in this place of Scripture, and in the Euangelists that write of the institution of this Sacrament; and therefore I wil not stand vponupon any other, though I doe not deny but there are other particular p. 25actions performed in & about these elements, which of the soundest Diuines are, and rightly may, in some sense, by analogie, be counted Sacramentall.

These signes considered nakedly in and by themselues, are not of any great force to stirre vp any great reuerence to the receiuing of them, because there is no one thing in the world more ordinary than eating and drinking; and yet there is no iust cause why, in regard of them, we should despise and contemne the Sacrament, they being in themselues things both necessary, and pleasant, and no waies base and contemptible. If Christ Iesus should hauehave required of vsus any light and senselesse action, or which p. 26should hauehave beene bitter and loathsome, or burdensome vntounto vsus, yet wee ought, for his sake that requires it, to yeeld reuerent respect vntounto it: much more when hee requires that which in it selfe is both necessarie, profitable, and pleasant, as eating of bread and drinking of wine are. It had beecommed vsus in all humilitie, (if so it had pleased him to ordaine) euen to hauehave eaten Acornes, and husks, and swines meat, such as the prodigall son was forced to eat of; and to hauehave drunke vineger mingled with gall, such as Christ himselfe, for our sakes, tasted of: much more will it beseeme vsus, with all due reuerence and honour, to eat bread, and drinke wine, vponupon Christs will and pleasure, which is euer most p. 27holy and blessed. But to let passe the outward signes in themselues, and to come to the mysterie in them, and to consider the one with the other, wee shall then see great force in the parts of the Sacrament, to stirre vp in vsus a speciall reuerence in the receiuing of it. There are many things of no honour in themselues, that in regard of some speciall vse that they are applied vntounto, are honourable; as the white wand carried before Iudges, the Cap of Maintenance worn before the Lord Maior, the Sword borne before the King, &c. which in regard of some speciall mysterie and meaning that is hidden in them, are matters of speciall grace and honour; so though these outward signes bee not in themselues p. 28honourable, yet in regard of the mysterie that is in them, they both bring honour to Christ, and are honourable to the vser.

The very circumstance of time wherein our Sauiour did administer it, sheweth vsus, that this bread and wine, this eating and drinking, hath in this place a more than ordinarie vse or end. Wee eat bread commonly to satisfie hunger, and to feed and nourish our bodies; and wee drinke wine to quench our thirst, and to reuiue and refresh our heauy spirits: but this is not the proper end of the eating of this bread, or of the drinking of this wine. For then Christ would neuer hauehave administred it immediatly after supper, and that a festiu…ll supper, when they that p. 29were to receiue it, were full of bread and wine before. And therefore in the receiuing of this Sacrament, wee must not so much looke (as wee doe in other eatings and drinkings) to satisfie our hunger, to fill our bellies, and to quench our thirsts; but in this eating and drinking, wee must looke to satisfie and fill our … with some heauenly and spirituall matters, shadowed in these outward signes, and conueied vntounto our soules in the due receiuing of them.

The mysteries then contained vnderunder these signes, and expressed by them, are the greatest that can be imagined, euen the great and high mysterie of our redemption and saluation by Iesus Christ; our faith and beleefe whereof, we doe professe p. 30in the vse of them, and the fruit whereof is sealed and confirmed vntounto vsus in the due receiuing of them.

The breaking of the bread signifieth, in a mysterie, the breaking of Christs body, that is, all the vnspeakable torments that hee suffered in his own p…son for our sins, which were greater than if his liuing body had beene rent and torn into a thousand peeces, and all his bones broken and beaten to dust and powder, Heb. 5.7. Esai 53.16.11. Matth. 27.46.

The eating of the bread thus broken, and the drinking of this wine, signifieth the speciall fruit that commeth vntounto all beleeuers, by the passion and sufferings of Iesus Christ. For Christ saith; p. 31This Bread is my Body which was broken for you: And this Cuppe is the New Testament in my Blood. Or as hee speakes more plainly, Matt. 26.28. is my Blood in the New Testament that was shed for many for the remission of their sinnes. And therefore hee bids them take and eat the one, and drinke the other; as though hee should more plainly say vntounto them: This bread, so broken as you see, shall bee a signe vntounto you, and vntounto all them that beleeue in my name, of that which I hauehave suffered in my flesh for you. The wine in this Cuppe shall bee a signe euen of the blood that in my Sacrifice vponupon the crosse was shed for you, to procure the pardon and remission of your sinnes, and of all their sinnes that shall beeleeue p. 32in me, which is not the blood of Oxen and sheepe, such as were offred in the Old Testament, but is in very deed the blood of God and man, whereby the new Testament is sealed and ratified, which offreth saluation vntounto al which shall beleeue in mee, and in the merits of this my blood: Therefore take ye and eat yee this mysticall bread, and drink this holy wine; and therein let it be a pledge vntounto you and to all the faithfull that shall in like manner receiue the same, that the fruit of that which is shadowed thereby, belongs vntounto you; so that as verily as you eat this bread, and drinke this wine with your bodilie mouths, so verily shall your soules taste of, and, as it were, eat and drinke of the fruits of p. 33my death and passion, euen the remission of sinnes, and life euerlasting.

Is not this Sacrament then a mysterie to bee trembled at and adored? Is it not a great indignitie, that men should brutishly, without all preparation, come vntounto the same, as an horse to the manger, or a swine to the trough? If it were but a bare and simple eating of bread and drinking of wine for bodily necessitie or pleasure, we ought not like beasts, without any shew of reuerence, seaze vponupon them; but ought in the receiuing of them, in some degree, lift vp our hearts to God for them: Much more when there is such an heauenly vse of these creatures, ouer and besides that naturall and common vse, which p. 34cannot bee separated from them. It were a great indignitie offered to the worke of our redemption, but occasionally to speake or thinke of it without due reuerence: but to deny reuerence and honour vntounto it then when vnderunder such a speciall mysterie it is presented vntounto vsus, and when we are therby called to a speciall consideration of it; yea wherein it is of purpose represented to our senses, that we might the better behold it, and be stirred vp to praise and magnifie God for it: and which is more, when in a reuerend vse of this mysterie wee may spiritually partake euen of all heauenly things that are shadowed by it, what a sinne must this needs be, vnreuerently to rush vponupon these holy Ri…es? And what a p. 35forcible argument must it bee, to stirre vsus vp to a worthy receiuing of this Sacrament?

The fifth point of doctrine is concerning the consecration of this Sacrament,The fifth point of doctrine concerning the Sacrament. set downe in these words: And when he had giuen thankes, hee brake it. This consecration was a speciall dedication of the elements in this Sacrament vntounto this mysticall and holy vse, by praier, and inuocation vponupon the name of God, and specially by thanksgiuing: wherin this thanksgiuing specially consisted, is not reuealed; most probable it is, that it was principally for our sake, to wit, for the great fruit of this Sacrament, that should redound vntounto all the worthie receiuers thereof.

This sheweth, that speciall p. 36thankes are due vntounto GOD from vsus for this Sacrament: For if Christ found cause to thanke God for it, much more cause hauehave wee, who reape all the fruit and benefit of it. And if the worthinesse of this Sacrament did draw thanks from Christ, it may challenge a worthy and reuerend acceptance of vsus; yea it much more concernes vsus to administer and receiue the same with praier and thanksgiuing. And it is great prophanenesse for vsus to presse vnreuerently vponupon that which Christ himselfe would not enter vponupon, without speciall praier; whereby hee sufficiently declareth, that this Sacrament is a speciall holy Ordinance, and therefore to bee vsed holily, and not in a prophane and vnreuerent maner. p. 37Jf Christ had but simply ordained it without any such speciall thanksgiuing or praier, it had beene our dutie notwithstanding, to receiue it with all due reuerence: But when he shall in this manner, by speciall praier, institute and administer it, it must needs be great impietie for vsus to despise and contemne it, and not to make an high account and reckoning of it.

The Euangelist Matthew saith, Hee blessed the bread: i. By praier and thanksgiuing obtained a speciall blessing from God vponupon it. For that which Balac said of Balaam may bee more truely said of Christ,Num. 22.6.Num 22:6 That which he blesseth, is blessed; and that which hee curseth, is cursed: So that this is a blessed Sacrament, which p. 38Christ Iesus, with his owne mouth, hath after such a speciall manner blessed: And the more hee hath blessed it, the more it will bee a meanes of blessing to the worthy receiuer of it; and the more blessed it is of it selfe, the greater curse wil it bring vponupon the prophane and vnreuerent abuser thereof.

… sixth … of …ctrine … the ….The sixth and last point of doctrine is concerning the maine and most generall ends of this Sacrament, which are two; the first, respecting our selues: the second, others. That respecting our selues, is in these words; This doe ye in remembrance of mee: So that wee are to receiue this Sacrament to this end and purpose, that in and by it we might be stirred vp in a speciall manner p. 39to remember, and in remembring to meditate of Christ, and of his infinite louelove and mercy towards vsus, in the great worke of our Redemption, which is shadowed and set foorth by this Sacrament: When our speciall friends, vponupon their departure …om vsus, bestow vponupon vsus a token of remembrance, they do it to this end, that so often as we looke vponupon the same, or vse it, wee should call to minde the many loues they hauehave shewed vntounto vsus: And this is written in our nature, that when an occasion onelyonly is offered vntounto vsus of remembring a friend departed from vsus, we vse to shew a speciall affection. Hence it is, that ignorant and superstitious persons will so heartily, vponupon eueryevery occasion of remembrance, p. 40pray the Lord to hauehave mercy of their soules that are departed this life, whom they louelove and hauehave been beholding vntounto. But when they behold a speciall memoriall of them in some token of their louelove, which brings to their minde some ex…aordinarie fauours, then they vse to be extraordinarily affected with the remembrance thereof; yea, and they vse to shew part of that louelove, affection, and honour, to the token and memoriall it selfe, which they beare to the person. They will carefully lay it vp in their de…kes and cabinets: They wil (it may be) sometimes kisse it, and doe a kinde of honour vntounto it: So much do we vse to be affected with any thing that brings into our minde the loues and fauors p. 41of a deceased friend. And therfore seeing this Sacrament that was not onelyonly left vntounto vsus by the greatest friend that euer we had, but left of purpose to be a remembrance & a pledge vntounto vsus, of the greatest louelove that euer was shewed to mortall creatures, and which hath the very effects and fruits of the louelove written vponupon it, nay ingrauen in it, yea in some sort contained in it; is it a thing credible, that any that louelove and beleeue in Christ Iesus, should prophane and lightly regard this Sacrament? But heere by the way we may obserue how strangely forgetfull euen those that are faithful, be of the great & vnspeakable louelove of Christ, that they stand in need of such a remembrance: for vntounto them is this Sacrament giuen, as a p. 42helpe to bring to their mindes the consideration of this louelove. Is it possible that a man should forget the louelove of such a Lord and Master, that hath with a great price of mony redeemed him from being a perpetuall Gally-slaue, yea who for to redeeme him, hath made himselfe a slaue, yea hath purchased his seruants libertie with his owne death, and hath bestowed vponupon him all the honours and dignities that himselfe had, and euen all that himselfe possessed? Were it not wonderfull that he should need a speciall remembrance when hee can no waies cast his eies, but hee shall behold the effects of his Lords louelove? Would not one thinke that hee should rather need some meanes to make him forget p. 43this louelove, and to put it out of his head, rather than to bring it vntounto his remembrance? This is the state and condition of all Christians; thogh Christ Iesus hath done a thousand times more for vsus than is possible for one man to doe for an other, though whatsoeuer wee hauehave, we hauehave it by his merciemercy and louelove, our soules, our bodies, our senses, our wit, our beautie, our wealth, our life; so that wee are compassed about with memorials of his kindnesse: and we cannot see, feele, heare, taste, or smell any thing, but it may put vsus in minde of his louelove, yea of his death and passion, by which the free vse of these things hauehave been purchased vntounto vsus: yet for all this, wee stand in need, you see, of speciall remembrances; p. 44yea and yet (O sinfull wretches that we are!) wee are ready to prophane these speciall remembrances; yea, and which exceedeth all wonder, are prone, euen in the midst of them, most of all to forget the louelove of Christ, and to dishonour him.

The end that respecteth others, is The shewing foorth of Christs death vntill hee come: i. By eating this bread, and drinking this wine, men shall testifie and professe, yea after a sort preach vntounto others, euen vntounto the worlds end, the mysterie of the Gospell, the summe and substance whereof consists in the death of Christ, and the fruits that flow therefrom, shadowed and represented in this Sacrament; so that by our due receiuing of p. 45this Sacrament, wee doe, as it were, lead others by the hand into the garden in Gethsemane, and shew them Christ Iesus sweating water & blood; Iudas traiterously kissing and betraying him, and the souldiers thereupon binding and leading him to iudgement; wee lead them to Caiaphas Hall, and Pilates Throne, to shew them Christ most wickedly and vniustly condemned, buffeted and spit vponupon, scourged and crowned with thornes; wee lead them to Mount Caluarie, and shew them how he was nailed on the Crosse, how he was forced to drinke vinegar mingled with gall, how he was pierced with a speare, how with most bitter cries he said, My God, my God, why hast thou forsaken me? And all this for p. 46our sakes, that he might procure the forgiuenesse of our sinnes, and euerlasting saluation. Can wee in this mysterie see and behold al this with the eies of faith? Can wee, after a sort, shew them & point them vntounto others? And shall wee therewith be no whit affected in our owne soules? Shall wee come vntounto this Sacrament as blocks and stocks, without any affection, as vntounto a vaine, idle, and friuolous matter?

By this which hath beene said, you may see how forcible this doctrine of the Apostle, concerning the Sacrament, is, to stirre vp al Christians to the worthy receiuing of the same: But it may bee obiected, that the Apostles labour heerein seemes needlesse, and to no purpose, seeing the Church of p. 47Corinth could not be ignorant of any of these points, which the Apostle hath taught concerning this Sacrament: It is true indeed, they could not be ignorant of any of these matters: But what then? Was Pauls doctrine therfore needlesse and in vaine? No verily; but in this practise of Paul we are taught what a perpetuall vse there is of teaching in the Church of Christ, when the Ministers must bee faine to instruct the people of God not only in that which they are ignorant of, but often call vntounto their minde and consideration that which they know already,2. Pet. 1.12.13.2 Pet 1:122 Pet 1:13 vponupon such particular occasions as they are to make special vse thereof: And verily, though men could say all the Scriptures by heart, though they p. 48could vnderstand eueryevery hard and difficult place of Scripture, though they knew all the grounds and principles of the Christian faith, though they were able to answer all oppositions against any diuine truth in the word; yet for all this, there would bee a vse of reading and preaching of the word of God in the Church. For if our knowledge be not stirred vp in vsus, if wee bee not often put in minde of it, if we be not taught how to apply it vntounto these and these particular cases, it will bee as it were dead in vsus, and most out of our head when wee should most vse it: For so was the knowledge of this Sacrament in the Church of Corinth, vntill the Apostle indeuoured to reuiue it by this Epistle; and so it will bee with p. 49any part of diuine knowledge whatsoeuer, if there shall be no meanes in the Church often to stirre vp the same in vsus, and to call vsus to the true vse and practise of it.

Wherefore, whosoeuer shall eat]

Hitherto the Apostle hath laid downe the doctrine of the Sacrament: now from the said doctrine he inferreth and concludeth, what a fearfull sinne all these are guilty of, that doe not receiue this Sacrament in that holy manner which they ought to doe. Whosoeuer therfore (saith the Apostle, ver. 27.) shall eat this Bread, and drinke the Cup of the Lord vnworthily, shall bee guilty of the Bodie and Blood of the Lord. For the better vnderstanding of this conclusion, wee must consider in order these three points:

p. 501. What it is in this place to eat and drinke vnworthily.

2. What it is to be guiltie of the Body and Blood of the Lord.

3. Why such as eat and drink vnworthily, are guiltie of the Body and Blood of the Lord.

1. For the first, we must know, that to receiue this Sacrament vnworthily, What it is to eat & drinke vnworthily.is to receiue the outward elementes thereof, without due reuerence and respect, either of the mysterie that is contained in them, or of the end why they were ordained, or of the person by whose authoritie they were appointed. The ordinary and most common causes of this vnworthy receiuing, are these:

1. Ignorance, when men will presume to partake of these mysteries, before they vnderstand stand and hauehave learned, in any reasonable sort, the true meaning and vse of them; such must needs receiue▪ hand ouer head, they know not and care not what.

2. Want of special faith, when a man partakes of the outward elements of this Sacrament, and yet is not perswaded, nor doth beleeue, or expect, that any such special fruit or benefit, as is promised in the word, shall redound vntounto him by the same.

3. Superstition, when one commeth vntounto this Sacrament in a fond conceit and imagination, that hee shall receiue other manner of blessings and benefits by it, than is reuealed or promised by the word, or intended by Christ.

4. Prophanenesse or sensualitie, p. 52which is when a man doth so satiate and pamper his soule and body with the delights and pleasures of the world and the flesh, that he cannot, nor cares not to taste and relish the spirituall fruit that commeth by this Sacrament, or any other diuine ordinance; and therefore brings vntounto it no other hart nor affections, than vntounto ordinarie meat & drink, yea often times worse.

5. Carelesnesse and securitie, which is when a man commeth with an affection and disposition vntounto this Sacrament, as vntounto a matter that he neither looke; to receiue good by, nor feares to receiue hurt by; and therefore will neuer trouble his minde about the matter.

6. Presumption, which is, p. 53when men neuer care in what manner they receiue, and yet presume to receiue as much fruit and benefit by the Sacrament, as those which are most carefull to fit & prepare themselues thereunto.

7. Vncharitablenesse, when a mans soule is so full of bitternesse, hatred, and malice of his neighbour, and by meanes thereof, so vexed and disquieted, that it cannot consider and meditate (as it ought to doe) of the louelove of Christ figured in this Sacrament.

Many other causes of vnworthy receiuing might bee alleged; but these are the vsuall and most ordinarie. Let vsus then eueryevery one take heed, that no one of them bee found in vsus; for then we shall certainly prophane this Sacrament, and p. 54become vnworthy receiuers thereof, and so bee guiltie of that sinne which is heere mentioned by the Apostle. There is not the least of one of these, but they will make a man an vnworthy receiuer of this Sacrament. What then is the estate of such persons, as are knowen to hauehave all these corruptions abounding in them, and yet will (at the least once in the yeere) presume to come to the Table of the Lord? Thus much for the vnderstanding of the first point of the conclusion, vz. What is meant by vnworthy eating and drinking.

For the second point in the conclusion,22What it is to bee guiltie of the body & Blood of Christ. To be guiltie of the Body and Blood of Christ, is, to offer a speciall wrong, disgrace, and indignitie vntounto the Body and Blood of Christ; p. 55i. vntounto the person and suffrings of Christ, and in a speciall maner to sinne against the great worke of our redemption; yea it is in some sort to commit a sinne of the very same nature and qualitie, which they did, that had their hands in putting Christ Iesus to death. For eueryevery one that may truly bee said to be guilty of blood, is in some sense or other a shedder of blood. EueryEvery vnworthy receiuer then of this Sacrament, according to the degrees of his vnworthy receiuing, either more or lesse, doth in some sort communicate euen in the sinne of Iudas that betraied Christ; of the wicked Iewes, that cried, Crucifie him; of Annas, Caiaphas, and Pilate, that condemned him; of the souldiers, that whipt and p. 56scourged him, that spet in his face, crownd him with thorns, nailed him on the Crosse, and pierced him with a speare. The worst of vsus (I assure my selfe) doe abhorre these persons, euen for these sins which they committed against the person of Christ. Let vsus then in like manner learne to abhorre the vnworthy receiuing of this Sacrament, which will pull vponupon our heads the guilt of the same sinne, euen the blood of Iesus Christ, of which all vnwoorthy receiuers are heere said to be guiltie.

But in the third place it is to bee considered,33Why vnworthy receiuers are guilty of y^e Body & Blood of Christ. why vnworthy receiuers are guiltie of the Body and Blood of Christ. The answer vntounto this question may easily bee gathered from the former doctrine of the Sacrament, p. 57which is laid downe by the Apostle; for from that doth the Apostle inferre & conclude the same.

First, because such persons, in so doing, doe despise the sacred authoritie of Christ Iesus, who first instituted and administred this Sacrament, and ordained it to be administred and receiued in all his Churches, vntill the end of the world. Now they that despise the authoritie of Christ, must needs in some sort despise the person of Christ, and his suffrings, and by consequent, his Body and Blood, by which principally his authoritie is ratified and confirmed: And to despise the person & suffrings of Christ, the Body and Blood of Christ, what is it, but in some manner to assent vntounto p. 58them that nailed the Bodie of Christ vponupon the Crosse, and shed the Blood of Christ?

Secondly, they despise and set light by a speciall token of his louelove and fauour, yea and memoriall of it, which he bequeathed vntounto vsus, euen when he was laying downe his life for vsus, euen when he was going to be nailed on the crosse, and to shed his blood for vsus. Now who can contemne and set light by this token, but hee must needs despise & set light by the louelove of Christ, & therein of the body of Christ, which he gaue for vsus, and the Blood of Christ, which hee shed for vsus, wherein the speciall fruit of his louelove appeared. Rom. 5.7.8. And is not this in some sort to be guiltie of it?

Thirdly, they offer contempt p. 59to the principall badges, cognizances, and ensignes of Christianitie, and, as it were, to the speciall coine & picture of Christ, yea to a consecrated type, shadow, and representation of his body & blood. Now that wilfull contempt and wrong which is offered vntounto the cognizances, ensignes, coines, pictures, or representations of a Prince, is supposed to be offered to the person it selfe of the Prince: And therefore the wrong that is offered, the carelesnesse, neglect, and contempt that is shewed to this Sacrament, must needs redound to the Body and Blood of Christ, yea vntounto the whole mysterie of redemption shadowed and represented by the same;Rom. 4.11.Rom 4:11 yea forasmuch as in this Sacrament p. 60the very Body and Blood of Christ,Gen. 17.10.11. Luc. 22.18. Tit. 3.9.Gen 17:10Gen 17:11Luke 22:18Titus 3:9 and all the benefits thereof are spiritually offered vntounto the receiuer, euen as lands are offered vntounto men by the sealing and deliuerie of Deeds and Jndentures; to make no account of, but to despise this Sacrament, is as much as to despise the Body and Blood of Christ, and all the benefits thereof; as he may be said to despise the lease or gift of lands, which despiseth the Writings, Seales, and Jndentures, whereby they are secured and confirmed vntounto him.

Thus you see how the Apostle hath shewed what a fearefull and dangerous sinne it is to prophane this Sacrament: And hee hath not barely affirmed it, but prooued it by most p. 61euident and apparant reasons. Let vsus from this conclusion of the Apostle, thus explaned and laid open, obserue these points:

First, that Christ Iesus receiueth strange indignity and wrong in his very person, not from Iewes and Infidels only, but often times from Christians, euen from such as looke to bee saued by the merits of his blood; and that euen then, when they are pe…forming speciall seruice and worship vntounto him. For what greater wrong can there bee, than to be guiltie of that blood, which is the price of our redemption? which was the sinne of this Church of Corinth, and is the sinne of all such pe…sons as are vnworthy receiuers of this Sacrament.

p. 62Secondly, this shewes that the bare conformitie vntounto the outward exercises of Religion, whether the word or Sacraments, is not enough to make vsus good Christians, but men may be the worse Christians for this, Rom. 2.28. 1. Cor. 10.1.2.3.4.5.6. Many simple ignorant soules doe thinke that they hauehave Religion and Christianitie enough in them, if their foreheads hauehave beene sprinkled with the water of Baptisme, & if they sometimes heare the word and receiue the outward elements of this Sacrament; whereas in very deed they may be further from Christianitie, for their outward conformitie vntounto these things, than if they did not conforme vntounto them at all: They may by eating t…is Bread, and drinking p. 63this Cup, euen as it were, crucifie Christ Iesus, and trample his blood vnderunder their feet. Christians therefore must not only striue to worship God, to heare the word, to pray, to receiue the Sacraments, but to doe it in that reuerend forme and maner that God requires; otherwise they may doe it in such a manner, that they shall more offend God in doing of it, than if they did it not at all. It were better a thousand times for vsus neuer to receiue this Sacrament, than to receiue it in such a manner, as shall for the very act of receiuing, pull vponupon our heads the guilt of that blood.

Thirdly, by this it appeares, that this sinne of vnworthy receiuing (if wee doe not seeke atonement and reconciliation p. 64betime for the same, at the hands of God) will be a heauy sinne vponupon our consciences. For to bee guilty of blood, though of sinfull and wicked blood, hath beene a burden that hath made the stoutest heart to ake. But who is able, when his conscience shall bee awakened, to beare the guilt of innocent blood? And if the blood of innocent Abel was so heauy to Cain. Gen 4.13. how heauy shall the blood of the innocent lambe of God lie vponupon all them that are any way guilty of it? We may see how heauy it was vponupon the heart of Iudas, Matt. 27.3▪ 4 5. yea and how heauy it is, euen to this day, vponupon the heads of the whole Nation of the Iewes, according to their own cursed wish, Mat. 27.25. This sin p. 65therefore beeing a kinde of bloody sinne, and by consequent, a most heauy and insupportable sinne, can wee be too carefull to auoid it? It is not our ignorance or good meaning, in this case, that will excuse vsus, and free vsus from the guilt of it. Many of the Iewes did in their ignorance, crucifie Christ, Luc. 23.34. Act. 3.17. And the Church of Corinth had (no doubt) a good meaning in receiuing this Sacrament, euen then when they receiued it most vnworthily; yet this could not free them from the guilt of Christs blood: This may lessen the guilt; it cannot take it away. If this will not mooue vsus to a carefull preparation before wee presume to be made partakers of this Sacrament, nothing will.

p. 66Fourthly, note the different effect of this Sacrament in the worthy and vnworthy receiuers thereof. It is the sauour of death vntounto death to some, to other some the sauour of life vntounto life, 2. Cor. 2.16. The soule of the worthy receiuer is fed and refreshed, washed, purified, and cleansed from sinne by the body & blood of Christ receiued therein. On the contrarie side, the soule of the vnworthy receiuer is polluted and defiled, and made accursed and miserable thereby; and the oftener hee receiueth the same, the more abominable he is in the sight of God and man. And such as do in such a manner receiue the bodie and blood of Christ, and looke for grace thereby, are as if they that whipt Christ, and that p. 67nailed him on the Crosse, and by meanes thereof, had their faces, hands, and garments all to be sprinkled with his gore blood, should thinke themselues thereby purged from their sinnes; or as if hee which pierced Christ with a speare, should hauehave held a Challice at the wound, and hauehave filled it with the blood that issued therefrom, and so hauehave carouzed it off, and should think thereby to hauehave drunken to his owne eternall health, the blood of Christ.