Twenty-Nine Sermons, Sermon 5 – Title page 5
A SERMON OF M. WILLIAM FENNERS, Upon this enſuing Text.
1 Cor. 11. 30.
For this cauſe many are weak and ſick among you, and many ſleep.
THE Apoſtle, in this Chapter, taxeth two abuſes which were then amongſt the Corinthians: Firſt, the unſeemly habit of women in the congregation, from the 1 verſe to the 17. Secondly, the prophane uſage of the holy Communion, both by men and women, from the 17 verſe to the end of the Chapter: and herein, from the 23. verſe to the end of the 25 he ſets down the Inſtitution of the Lords Supper; and thence raiſeth a point of Doctrine;
That whoſoever would come to this holy communion, they muſt examineDoctrine 1. themſelves, that ſo they may come worthily; elſe it were better that they never came.
So we may read in the 28 verſe; But let a man examine himſelfe, and ſo let him eat of that Bread and drink of that Cup: As if the Apoſtle had ſaid, Unleſſe a man examine himſelf, and ſearch his own heart, and find out his ſins, and dive into the ſecrets of his ſoul, to bring out his hidden corruptions, confeſſing them, and judging himſelfe for them before the Lord, let them never preſume to come to the holy Sacrament.
And then he proves it by three Reaſons.
The firſt is taken from the end of the Sacrament; for it is the remembranceReaſon 1. of the death and paſſion of Chriſt: ſo it is in 26. verſe. So oft as you Eat of this Bread and Drink of this Cup, you ſhew forth the Lords death till he come. It is a reaſon that the men of this world are not acquainted withall, and therefore it was a good wiſh of a Reverend Father, that the Sacrament ſhould never be miniſtred but there ſhould be a Sermon, to teach men the nature of it, and to inſtruct them in the Myſtery thereof. We approach unto the Sacrament hand over head, living in our ſinnes, not ſhewing by our coming that Chriſt is dead; we ſay, & we profeſs that Chriſt dyed for our ſins, and yet not withſtanding our ſins live in us, as if Chriſt had not died for us, or as if we would proclaim, that his death had no effect in us. For were we dead with Chriſt, then ſin and the living occaſions of ſin, would be dead in us alſo. My beloved, we ſhould never come to this Sacrament, but we ſhould ſhew forth the Lords death thereby, that is, that Chriſt is dead (or rather dyed) for ſin, and that ſin is alſo dead in us.
The ſecond reaſon is taken from the damned wrong we offer unto Chriſt,Reaſon 2. if we come in our ſins, for we are guilty of the body and bloud of Chriſt, as it is in the 27▪ verſe; nay, thou ſinneſt againſt the Lord Jeſus Chriſt not a jot leſſe, than Pilate that condemned him, than Judas that betrayed him, and the Jews that cryed out, Crucifie him, crucifie him: yea thou art as much guilty, as if thy own hand in thy own perſon had been imbrued in his bloud. Now we know it is a horrible ſin to be guilty of the blood and murther of an ordinary man, yea of a very rogue; how much more is it a great and fearfull ſin to be guilty of the body and bloud of the Lord Jeſus Chriſt, the onelyonly and eternall Sonne of God? Yet comeſt thou to this holy Communion, and bringeſt no leſſe than the guilt of the Body and bloud of Chriſt upon thy ſoul?
The third Reaſon is taken from the wofull wrong and injury that manReaſon 3. brings upon his own ſoul, that comes unpreparedly without examination of himſelfe; in the 20. verſe, he eateth and drinketh his own damnation; that is, he maketh himſelfe guilty of, and lyable to the ſame vengeance that the crucifiers of Chriſt had inflicted on them. Good had it been for that man (ſaith Chriſt of Judas) if that he had never been born: So may I ſay, Good had it been for that man and that woman, if they had never been borne, who come unworthily unto the Table of the Lord: for when they eat of that Bread, they eat their own bane; and when they drinke of that Cup, they drinke their own damnation.
Then commeth he to make ſome uſes of this point; and firſt he condemnsUſe 1. thoſe that as they come, ſo they goe away from the Sacrament; no more holy, no more gracious, than before; but as they come in their ſins, ſo they go away in their ſins; they came drunkards, and they go away drunkards; they came worldlings, and they go away worldlings; they came mockers, and they go away mockers, they came in their wrath, anger, malice, deadneſſe, hypocriſie, and luke-warmneſſe, and ſo they goe away ſtill, never the better, but living in them as they did before▪ As in the … ▪ verſe. You come together (ſaith the Apoſtle) not for the better, but for the worſe. Whereas …f they would have come worthily, they ſhould have gone away the better, they ſhould have received more grace and holineſſe to walk with God, more power and ſtrength againſt ſin and corruption; yea, the Lord would have ratified and confirmed his Covenant with them; whereas living in contention, and not coming with preparation, they grow the worſe by the Sacrament. The Corinthians thought that the Apoſtle would have praiſed them for their coming to Church, and receiving the Sacrament: Shall I praiſe you? (ſaith the Apoſtle) in this I praiſe you not.
Secondly, He makes an uſe of terror againſt all thoſe that dare come inUſe 2. their ſins unto this holy Sacrament of the Lord▪ for that man that cometh in his ſins unto the Table of the Lord, 1. Though he may think he receives the Communion, yet he doth not: for this is not the Table of the Lord, but the Table of devils. It is true, thou receiveſt the Sacrament of the body and blood of Chriſt; but yet coming in thy ſins, thou receiveſt not his body and blood, as of a Saviour to ſave thee from thy ſins: Indeed thou receiveſt the body and blood of Chriſt ſacramentally; but it is as the Judge to condemn thee unto the pit of deſtruction, for thy damned impudency in coming ſo unworthily unto this holy Sacrament. For that man cannot eat the body of Chriſt, that is not a member of Chriſt; therefore thou muſt be a limb of Chriſt, if ever thou wilt receive worthily.
2. If a man come unto the Sacrament, and come in his ſins, he cometh to his own deſtruction: for though it be a ſweet banquet to refreſh an humble and weary ſoul, and to make it walk more cheerfully in the wayes of God, all the dayes of his life: yet he that cometh unto it in his ſins, and receiveth it in his uncleanneſſe, ſpeedeth thereby, his own damnation, and receiveth it as his v…aticum to hell. The Apoſtle compares Baptiſme to the Red Sea, 1. Cor. 10. from which place Cryſoſtome ſaith, that as the Red Sea was a way for the Iſraelites to paſſe through to Canaan? ſo it was as a grave to ſwallow up the Egypptians to their deſtruction: So the Lords Supper is as a grave, an open pit whereby many plunge themſelves into eternall deſtruction; but as a chariot to the godly to carry them to heaven.
Thirdly, by coming in thy ſinnes, thou makeſt thy ſelfe lyable to GodsUſe 3. temporary plagues and judgements; as appears in my Text, For this cauſe many are ſick and weak among you, and many are fallen aſleep, [For this cauſe] which is not only a note of concluſion, but of the cauſe: For this cauſe, namely, becauſe they examine not themſelves, but come in their ſins and receive it unworthily. One man hath a diſeaſe in his body, that he liveth not out halfe his dayes; another is ſick and weak neer unto death; a third is fallen aſleep. Wherefore? why (ſaith the Apoſtle) for this cauſe of receiving unworthily the Sacrament of the Lords Supper.
Fourthly, for instruction, that becauſe the people of God as wellUſe 4. as wicked men, are guilty of unworthy coming to the Lords Table, therefore he exhorts them, that if they would not have the Lord judge them, that they would judge themſelves, as in the 31. verſe. For if we would judge our ſelves, we ſhould not be judged of the Lord. If we would ſit down and ſearch our own hearts, and try our own ſpirits, and pry into our owne boſomes, and out with our old corruptions, and unclean luſts, and enter into a new covenant with God, of holy walking before him for after-time, if we would thus judge and condemn our ſelves, and mortifie our ſinnes, comming with grace unto this holy banquet, that we might come with comfort unto this bleſſed Sacrament, aſſuring our ſelves that we ſhall eſcape the judgement of the Lord. For thoſe of the Corinthians whom God ſtruck with ſickneſſe, weakneſſe, and death, it was to inſtruct others that are well and in health, that they venture not to enter upon theſe holy myſteryes with unholy hearts, and unclean hands.
Fifthly, he concludeth with an uſe of exhortation in the 33, and 34. verſes: Wherefore brethren when ye come together to partake of the holy Communion, tarry one for another: As if he ſhould have ſaid, Away with all your diſorders, and come not with a temporall, but with a ſpirituall appetite; provide not thy teeth, but thy heart for theſe dainties: for this is not a feaſt for the body, but for the ſoul; therefore away with all your diſorders and unſeemly coming unto this bleſſed Sacrament, take heed and repent of this ſin among you, and of all other ſins which you know your own conſcience to be guilty of, and ſo come unto this holy communion.
Now, the verſe that I have read to you, is a part of that uſe of terror which the Apoſtle makes againſt the unworthy receivers of the Sacrament; and it contains Gods ſevere hand and puniſhment againſt thoſe that come unworthily: wherein note three things.
Firſt, the cauſe of their puniſhment, which is the unworthy eating of the Communion: For this cauſe many are ſick and weak among you and many are fallen aſleep.
Secondly, the puniſhment inflicted for this ſin, weakneſſe, ſickneſse, and mortality: For it ſeems (ſaith Peter Martyr) that the Lord ſent a ſore plague and peſtilence among them, to revenge himſelf of them for their abuſe of the Sacrament, for this cauſe.
Thirdly, there is the Delinquents, which are you Corinthians: Many are ſick and weak among you, and in them all others that come unpreparedly to the Sacrament.
Chryſoſtom notes here, that our Apoſtle doth not fetch here an Argument or example of judgement from others, as he had done in the former chapter; but he brings it from themſelves, who ſenſibly felt the wrath of God upon them for this very ſin: As if the Apoſtle ſhould have ſaid, How is it, O Corinthians, that you dare venture to come unto the Communion ſo unpreparedly, and that you have no more regard of ſo weighty a buſineſſe as is the receiving of the body and blood of the Lord Jeſus Chriſt? See you not the wrath of God upon your dwellings, and the curſe of heaven to take hold of your town? you ſee it this very time, that ſome are weak and very ſick amongſt you, near unto death, and others have been ſtruck with death before your eyes, and the wrath of God is not removed; but lies yet upon you: What, will you alwayes goe on, and never ceaſe to provoke the Lord to indignation and wrath againſt you for your ſins, until his jealouſie hath utterly conſumed you, and clean cut you off? and howſoever many of you may think that this ſickneſſe, weakneſſe, and mortality comes upon you by chance, as from the infection of the ayr, or other ſecundary cauſes, I tell you nay, but it is for this cauſe onelyonly, even your unworthy coming to the Supper of the Lord. Whence we may obſerve this point of inſtruction:
That God doth moſt ſeverely puniſh the unworthy receivers of the Sacrament of the Lords Supper.
He puniſhed the Corinthians here with ſickneſſe, weakneſſe, feavers, peſtilence, death temporall, and God knows how many with death eternall. Theodoret obſerves, that the Apoſtle told them of a thing that was acted amongſt them, for if he had told them of ſuch judgements as had been hid from them, and not manifeſt before their eyes, as if they had not felt the ſickneſſe in their bodies, and heard the bels tolling dayly in their ears, they might have thought that the Apoſtle had but lyed unto them. So the people of Iſrael, as we may read in 1 Cor. 10. 2, 3. verſes▪ they were baptized in the Cloud and in the Sea, and they did all eat the ſame ſpirituall meat, and drink the ſame ſpirituall drink; yet, as it is in the fifth verſe, with many of them God was not well pleaſed. Nay God was ſo wroth with them, that within the ſpace of forty years, many thouſands of them were deſtroyed by death here, and God knoweth how many thouſands of them in hell. For God ſpeaketh of hell, as well as of death, and their ſin was ſo great, that it made God confirm it with an oath, that they ſhould never enter into his reſt. And Saint Cyprian ſaith, that the Lord hath ſhewed many miracles, and declared many fearfull judgements upon the unworthy receivers of the Sacrament.
Judas, who Ambroſe thought received the Sacrament (though Hilary and others that he did not, but only that he did eat the Paſſeover, and was coming to the Sacrament alſo) but ſee his doom, John 13. as ſoon as ever he received the ſop, the Devil entred into him; and ſo it is with all ſuch as come to the Communion in their ſins without repentance, and unfeigned reſolution of walking ever after worthy the Sacrament, I ſay unto all and every one of them, that as ſoon as ever thou receiveſt the Bread and Wine into thy mouth, thou receiveſt the devil together with it; as ſoon as ever it goeth down into thy bodie▪ the Devill goeth after it, and taketh more full poſſeſſion of thy heart and ſoul.
Now the reaſon why the Lord doth ſo ſeverely puniſh both with temporall judgements and with ſpirituall curſes, the unworthy receivers of the Sacrament, is, in regard of the author of the Sacrament, who is Chriſt: and that not only as he was man, (as the Papiſts would make us beleeve) but Chriſt as he was God did inſtitute the ſame. So ſaith the Apoſtle in the 23. verſe, The Lord Jeſus Chriſt in the ſame night that he was betray'd, took bread and brake it, when he had given thanks, and ſaid, Take ye, and eat ye, for this is my body which is broken for you. Now if the Lord Jeſus did inſtitute it, what an accurſed thing is it for any to defile it, and ſo ſin againſt Chriſt? it is a damnable thing to ſin againſt God; but to ſin againſt God, as he is God in Chriſt, is damnably damnable. The holy Ghoſt in the ſecond Pſalm exhorts to kiſſe the Son leſt he be angry, and ſo thou periſh: as if he ſhould ſay, Adore the Son, Adore the Lo…d Jeſus Chriſt, and ſo come and eat of this bread, and drink of this Cup: for if he be angry, thou wilt ſurely periſh: If thou ſin againſt God and ſo go out of the way, Chriſt upon thy repentance will ſet thee in again; but if thou ſinneſt againſt God in Chriſt, who is the Way, the Life, and the Truth, thou ſhalt ſurely periſh from the right way: for there is no other way to bring thee in again, Acts 4. 12. Therefore wofull is thy caſe, and miſerable is thy condition, if thou ſinneſt againſt Chriſt, prophaning his holy Ordinances which he himſelfe hath inſtituted, and abuſeſt and deſpiſeſt that bleſſed Spirit of his, that comes to ſeal unto thee the redemption that he hath purchaſed by his bloud. Better had it been for thee that thou hadſt never been born: for if he be wroth, bleſſed only are all they that put their truſt in him, and come preparedly unto his holy Ordinance, and that by faith imbrace the Lord Jeſus Chriſt, but woe unto all prophane perſons that live in their ſins: if his wrath be but a little kindled, then woe to all drunkards, ſwearers, and unclean perſons; but bleſſed is that man that is come out of his ſins. For if his wrath be ſo terrible when it is but a little kindled, O how much more fearfull will it be when it is deeply incenſed! Therefore if thou comeſt unto this holy Sacrament in thy ſins, without due preparation and examination, what doeſt thou but even ſet the wrath of God burning upon thy ſoul and body from the very bottom of hell?
When the Lord delivered the Law upon Mount Sinai, he commanded the people to ſanctifie themſelves; yea if a beaſt did but touch the mountain, he muſt dye for the ſame, even be ſtoned to death, or thruſt through with a dart, Heb. 12. Much more then now, when the Lord doth deliver the Goſpel, eſpecially the ground-work and maſter-peece thereof, the Lord Jeſus Chriſt, and that in the moſt bleſſed manner that ever God exhibited himſelfe unto man; how much more doth God require purity and holineſſe, that all ſuch as come to receive the Lord Jeſus Chriſt in the bleſſed Sacrament ſhould be ſanctified, purging their hearts▪ and cleanſing their ſouls from all their ſin and uncleanneſſe? Should not a beaſt touch the mountain where God did appear, and dareſt thou touch the body of Chriſt, and drink his bleſſed bloud in thy ſinnes? The very angels of heaven will curſe thee, and the clouds of heaven will pour down ſhowers of vengeance upon thee: for God hath more ſevere puniſhments to inflict upon ſinners under the Goſpell, than he uſed under the Law, though then he ſtruck them with more viſible and ſenſible plagues and judgements than ordinarily he bringeth upon men now: as Gehazi for his covetouſneſſe was ſtrucken with leproſie; Corah, Dathan, and Abiram, the earth opened her mouth and ſwallowed them up quick for their rebellion againſt the Lord: Er and Onan were ſtrucken dead for their wickedneſſe; Jeroboam had his hand withered for ſtretching of it forth to ſtrike the Lords Prophet. And though the Lord bring not ſuch ſenſible puniſhments now as he did then, yet he knows how to puniſh the world a thouſand times more than he did then, at this time▪ As a father hath other kinds of puniſhments for his ſon, when he is grow… up, than he had when he was in coats, and but a child; then a twig or two would ſerve the turn; but if he come to mans eſtate, and then rebell againſt his father, it may be that he will diſinherit him, and caſt him out of his family: So in former time God did ſcourge and whip his people when they ſinned againſt him: but now he hath drawn out his Church to this age, even to the age of the Goſpel, he hath ſeverer ſtrokes of plagues and curſes, wherewith to confound all prophane and impenitent ſinners, that dare to abuſe that bleſſed Sacrament of the Lord Jeſus Chriſt.
The ſecond Reaſon is, in regard of the matter of the Sacrament, which is Chriſt alſo; who as he was the efficient cauſe, ſo in regard of Sacramental relation, he is the matter of the Cummunion, 1 Cor. 10. 16. The Cup of bleſſing which we bleſſe, is it not the Communion of the bloud of Chriſt? and the bread which we break, is it not th… Communion of the body of Chriſt? Now the better matter any thing is of, the more heynous is the defilement of it▪ A maſter will not be ſo angry for caſting his earthen veſſels into the mire, as he will be for caſting his rich jewels. The Bread and Wine in the Sacrament, are the bleſſed Communion of the precious body and bloud of Chriſt, and dareſt thou defile them? knoweſt thou not that thou doſt greatly encreaſe the wrath of the Lord againſt thy ſoul thereby? That ſoul whatever it was from Dan to Beerſheba, that came in his uncleanneſſe to partake of any of thoſe holy things which the children of Iſrael hallowed to the Lord, whether he were man, or woman, rich or poor, that perſon was to be cut off from the preſence of the Lord, Levit. 12. whereto the Lord ſets his Seal for the confirmation thereof (I am the Lord:) and as ſure as I am the Lord, ſo will I ſee it accompliſhed. So my beloved, let me ſay unto you of England, from Dover to Newcaſtle, or from the one end of the town unto the other, that ſoul who toucheth any one of theſe holy things with an impure heart, and cometh to partake of them with his uncleanneſſe upon him, living in his ſinnes, and wallowing in his luſts, caſting off the fear of the Lord, and making no conſcience to walk in Gods wayes, that ſoul ſhall ſurely be cut off that cometh ſo unworthily unto the Table of the Lord; not only the hand that taketh it, and the mouth that eateth it, but even the very ſoul of him that cometh, ſhall periſh from the preſence of the Lord. So Levit. 7. 20. That ſoul that eateth of the fleſh of the Sacrifices of peace offerings, that pertain unto the Lord, having his uncleanneſse upon him, even that ſoul ſhall be cut off from his people. Now you know that all thoſe ſacrifices had relation unto Chriſt; but yet under the Law they were but ſhadows, and typicall relations, and were not ſo▪ lievly and effectuall means for the exhibiting of Chriſt, as the Lords Supper is. And therefore if ſuch as came in their uncleanneſse unto them, were puniſhed with no leſſe puniſhment than a cutting off from fellowſhip with the Lords people; what wrath and vengeance will the Lord bring upon thee that comeſt with thy uncleanneſſe upon thee unto this holy Communion? Auguſtine ſaith, that man that receiveth the Sacrament unworthily, receiveth a great plague to his own ſoul, and a great torment to his own conſcience, yea and heapeth up a ſtore of wrath unto himſelf againſt the day of wrath. Me thinks thou that liveſt in thy ſinnes, and wilt not come out of them; when thou heareſt theſe words [This is my body] and ſeeſt the bread broken before thy face, it ſhould even make thee tremble and quake to look upon it, more to touch it, and moſt of all to taſt it: for it is the Communion of the body and bloud of Chriſt; and how dareſt thou come in thy ſins to defile it?
A third Reaſon is, in regard of the form of the Sacrament, which is Chriſt too, for as he is the efficient cauſe that inſtituted it, and as he is alſo the matter of the Sacrament, ſo in the third place Chriſt is the form of the Sacrament alſo, wherein the confirming grace of God is ſealed up unto thee: Now as it is treaſon for a man to offer contempt unto the Kings broad Seal; ſo certainly is it high treaſon againſt this King of Kings, to contemn this bleſſed Sacrament, which is the Seal of the righteouſneſſe of faith. If thou ſhouldeſt clip the Kings Coyn, I will ſay that thou art a Traitor. Oh what a traytor art thou then, yea, accurſed traytor in the account of God and Chriſt, if thou clippeſt his holy Communion, if thou clip it of thy examination, and due preparation, and ſo come hand over head, not regarding ſo holy an Ordinance. Thou ſinneſt againſt the Court of heaven. That which Saint James ſpeaks in general of the whole worſhip of God [Draw near unto God] let me apply it in particular unto this drawing near unto God in his holy Communion, James 4. 8. Cleanſe your hands ye ſinners, and purifie your hearts ye double-minded. Draw near unto God in the hearing, reading and meditating on Gods Word; draw near unto God in Prayer, and in his holy Sacrament, and receive it for your amendment of life. [Draw near unto God] I, that I wil, (ſaith the wicked man) I wil come to Church, and draw near unto the holy Communion. Will you ſo? (ſaith the Apoſtle:) No, firſt, Cleanſe your hands ye ſinners, and purge your hearts ye double-minded: As if he ſhould ſay, never think of drawing near unto God, or ſetting foot on this holy ground, and handling thoſe holy myſteries of Chriſt, unleſſe thou firſt purge thy heart, and cleanſe thy ſoul from all thy filthy luſts and curſed corruptions, leſt otherwiſe, thou coming in thy ſins with thy uncleanneſſe on thee, and ſo receiving unworthily, thou eateſt and drinkeſt thine own damnation (as our Engliſh tranſlation hath it) damnation to thy ſelf, and not to another. No, God forbid, that thou ſhouldeſt by thy unworthy coming, eat and drink condemnation to another, for thou that art a child of God, and comeſt unto the Table of the Lord with repentance, and a ſound meaſure of preparation, though others that ſit in the ſame pew with with thee, for their prophaneneſſe eat and drink their own damnation, yet thou ſhalt be ſure to receive the ſeal and aſſurance of thy reconciliation and ſalvation, with free acceptance of God, through the Lord Jeſus Chriſt, for every man ſhall bear his own burden.
The laſt Reaſon is, in regard of the end of the Sacrament, which is Chriſt alſo: For as he is the efficient, material, and formal cauſe, ſo Chriſt is alſo the final cauſe of the Sacrament: So it is in the 26 verſe, As oft as you eat of this Bread, and drink of this Cup, you ſhew forth the Lords death until he come. Not that Chriſt may be eaten with the teeth, or corporally received in the Sacrament, or as if he were there productively, or tranſubſtantially, (as the Papiſts ſay;) no, the Apoſtle ſhews, that the end of the celebration of this Sacrament, is to ſhew forth the death of Chriſt untill he come.
Object.I, but (ſay the Romiſts) unleſſe we eat the body and drink the blood of Chriſt really; and not the conſecrated bread and wine, how can any man by this unworthy communicating, eat and drink his own damnation, and make himſelf guilty of the body and blood of Chriſt?
AnſwerI anſwer, a man cannot bring this guilt upon himſelfe by eating a peece of bread, or drinking a cup of wine; but the Apoſtle hath an anſwer ſo fitted for this, as that all the Papiſts in the world ſhall never be able to gain ſay; and therefore I pray you to mark it: for he hath joyned theſe two verſes together; as oft as you eat of this bread and drink of this cup, you ſhew forth the Lords death till he come: Wherefore whoſoever eateth this bread or drinketh this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord; even for this cauſe, becauſe it is the ſhewing forth of Chriſts death till he come. Therefore if thou eateſt and drinkeſt unworthily, coming in thy ſins, and reſolveſt to go on in them, that as thou wert proud before thou cameſt to the Sacrament, ſo thou art ſtill; as thou wert cholerick, angry, and impatient before, ſo thou art ſtill; as thou wert luke-warm and dead-hearted in Gods ſervice before, ſo thou remaineſt ſtill, remember I pray thee, that as oft as thou haſt come unto the Communion in thoſe thy ſins, thou haſt made thy ſelfe guilty of the body and blood of the Lord Jeſus Chriſt. Therefore I beſeech you to look to it, and in time to repent, and pray with the Prophet David Pſ. 51. Deliver me from blood-guiltineſse, O Lord, even from the blood of thy Son, leſt one day it be laid unto thy charge and required ſtraitly at thy hands. For, for this cauſe many are ſick among you, and many weak.
Is it ſo then, that the Lord doth ſo ſeverely puniſh the unworthy receiver of the Sacrament? Take notice (I pray you) then from whence cometh all ſickneſſe, weakneſſe, and mortality, and the reaſon why the Lord doth ſend ſo many kinde of ſorrowes, croſſes, and miſeries upon men; namely, becauſe of the unworthy receiving of the Lords Supper. So ſaith Maſter Calvin, why do you wonder to ſee ſuch wars, and rumours of wars, that there is ſo many blood-ſheds, ſo many Towns and Cities ruinated, and ſo many Countries ſacked and depopulated, ſo many calamities come upon the Churches abroad, and ſo many plagues and ſcourges to over-run Chriſtendome at this day, is not the cauſe plain enough? men come unto the Table of the Lord careleſly and unworthily. And, beloved, we ſhall never ſee the Lord take away his judgements here from the earth, until we betake our ſelves to a more diligent and holy receiving of the Sacrament. For this very cauſe there are ſo many ſtrange diſeaſes amongſt us, never formerly known or heard of untill theſe dayes, as, the French-Pox, the Engliſh ſweat (as they call it) that even the Phyſitians themſelves are blunted at them, and (as Peter Martyr well obſervs) hence are all diſeaſes, as plagues, peſtilences, (which were late amongſt us) dropſies, bloody-Flux, Agues, Apoplexies, Convulſions, burning-Feavers, and Impoſtumes, &c. and all for this cauſe. One man hath fallen into a Feaver, and we wonder at the cauſe whence he took it; but in truth the communion hath caſt him into his Feaver, and the Lord will avenge himſelf on him for the ſame. Another is ſick, and he thinks that a cold hath brought it upon him; but it is the unworthy receiving of the Sacrament that is truly the cauſe of it. A third man dyeth before his time, even in his full ſtrength, before in the courſe of nature he hath ended half his daies; but the cauſe is unworthy coming to the Communion, which hath taken hold on him, and cut off the thread of his life.
Many there be that expound theſe words in a ſpirituall ſenſe, Many are ſick and weak and many are fallen aſleep, that is to ſay, many have their conſciences ſeared, and their hearts hardened, &c. and this is true alſo, that becauſe men come unpreparedly, they have their hearts hardened, and their conſciences ſeared, and their ſoul plagued with many ſpirituall plagues. But it is as true alſo in temporall judgements, thou haſt had many afflictions, and much ſickneſs laid unto thee; but thank thy ſelfe for it; namely, becauſe thou haſt come unworthily unto the communion, thou haſt had much weakneſſe in thy body, which hath coſt thee much money, and weakned thy eſtate; but thy unholy coming unto the Sacrament, is that which thou maieſt thank for it. Thou haſt been reproched and contemned, and endured much ſhame; but take notice of it, that it proceeds from the fore-going cauſe, and that is a ſpeciall reaſon why the Lord hath brought theſe and many other evils upon thee. Thou canſt ſay the Commandements (for the moſt part) by rote; but thou didſt never know the myſterie of this one Commandement, Thou ſhalt not take the name of the Lord thy God in vain. Behold, the Communion is one of Gods own names, and how many thouſands are there in the world that take this name of God in vain? Is there never a drunkard here in this congregation, that hath been at the Sacrament? Is there never a whoremonger, never a covetous worldling? Where is the man, whoſoever he be among you all, that is ſuch a one? He is in the ſtate of damnation. Is there never a luke-warm and carnal Chriſtian, that contents himſelfe with a formall worſhip, and a dead performance of holy duties, that hath no zeal for God, nor courage for his truth, but is careleſſe of all Gods commandements? whoſoever amongſt you are guilty of theſe ſins, or any other, and hath come unto this holy Communion in them, they are the perſons, that how oft ſoever they have received, ſo oft they have taken this name of the Lord in vain: And if I ſhould examine this Congregation from the one end of it unto the other, I fear that every pew would yeild ſome one, if not many that have taken a Communion (which is one of Gods names) in vain. Should I but examine thee that comeſt unto the Communion this day, how by the laſt Sacrament thou receivedſt, and the laſt Sermon thou haſt heard, thy faith is ſtrengthened, thy repentance renewed, and thy obedience is increaſed, and thy care doubled for to walk with God? whether thou art made by them more zealous for God, more forward in his worſhip and ſervice; and every day more holy and heavenly-minded; if not, then t…o… haſt taken this Name of the Lord thy God in vain, and the Lord will not hold thee guiltleſs, that is, the Lord will not take away the guilt from thy conſcience, but he wil let thy ſin lye open, and thou ſhalt not be cleanſed from it, nor juſtified by the very blood of Jeſus Chriſt, but it ſhall reſt upon thee to thy utter ruine and deſtruction, unleſſe thou forſake thy ſins, and ſo come preparedly unto this holy Table and banquet. I know there is a convenant of grace, a ſweet refreſhing for every humbled ſoul that is hungry and broken for his ſins, and for every poor diſtreſſed conſcience; let all ſuch come and lay their ſin upon Chriſts croſſe, and welcome: But if there be any that come in their ſins, and will not reform their lives, but be as they came ſinners, and ſo they mean to continue, the Lord himſelf will lay this mans ſins upon his own head, and they ſhall never be taken away from him, but Chriſt ſhall at the day of judgement pronounce him a guilty perſon, to his eternal condemnation.
King Belſhazzar that abuſed but the holy Veſſels of the Temple, and the Cups thereof, what a ſmall plague befel him for it? Dan. 5. 27, 28. God hath numbred thy Kingdome and finiſhed it, thou art weighed in the ballance, and art found too light, thy kingdom is departed from thee, and is given to the Medes and Perſians. So (beloved brethren) if any of you ſhall abuſe this Cup of the Lord, coming to it with a filthy unclean heart, and polluted conſcience, and earthly affections, there is a hand-writing againſt every ſoul that thus cometh this day unto the Table of the Lord: thou art numbred and weighed and found too light: Thou O man and woman, whoſoever thou art that prophaneſt and contemneſt theſe holy things of God, thou ſhalt be found out, and the Lord will keep thee out by his ſpirituall plagues, and thy ſin ſhall never be done away, but be required at thy hands, and ſtand in everlaſting record againſt thee; O my brethren, that you would but ſeriouſly conſider it, and look about you, it being ſo weighty a thing that ſo nearly concerns every one of you.
But I would not have any poor broken heart and humble Soul to miſtake me, and ſo thereby be diſcouraged: but give me leave (I pray you) to uſe the words of the Prophet, though ſpoken in another ſenſe, Pſal. 115. Not unto us, O Lord, not unto us, but unto thy Name give the glory: So let me apply this doctrine unto the comfort of all poor broken-hearted ſinners, and beate off all carnal prophane wretches that live in their ſins; not unto you, O drunkards, & ſwaggerers, not unto you whoremaſters and unclean perſons, that wallow in ungodlineſſe, I ſay not unto you, but unto the poor afflicted ſoul and contrite ſpirit that lieth bleeding and gaſping under the weight of his ſin, and that trembles and fears being oppreſt with the ſenſe of its own unworthineſs, panting and breathing after Chriſt Jeſus, and ſuing earneſtly unto the Throne of grace for mercy and forgiveneſſe: unto thee only belongs this comfort, and therefore take it home to thee, and know it for thy ſelf. Art thou troubled with a hard heart, and an unbeleeving ſoul, and art even wearyed and tyred out with thy many ſins and infirmities? Come thou with comfort unto this holy Communion: for thou ſhalt be ſure to find ſaving good by it; to thee it ſhall be a ſpirituall medicine to heal all thy diſeaſes, and to cure all thy ſtrong and prevailing corruptions; and if thou come unto this holy Table of the Lord, it ſhall make thee, as it is recorded of Saint Laurence, able to ſuffer Martyrdom, and to get victory over all thy unruly affections; yea at laſt thou ſhalt tread Satan thy arch-enemy under thy feet. Thefore be not diſmayed, for the Lord Jeſus invites thee to come. What if thy infirmities be many, yet the mercies of God, which he tenders to thee in this Communion▪ are many more. Samſon who was the ſtrongeſt Souldier and Companion in his time that was in Iſrael to overcome the Philistims, he yet began his ſtrength in weakneſſe, being at the firſt overcome by a woman: So though the Lord intend to make thee a ſtrong Chriſtian, he will make thee to begin in weakneſſe to perfect thy power, to begin in ſin and miſery, that he may make thee to end in glory. I know Gods children here may receive temporal puniſhments, and bring temporal ſcourges upon themſelves, as we may ſee amongſt the Corinthians here, but it ſhall be for their good and amendment, namely, for their correction, and not for their ruine and deſtruction; that ſo being chaſtened by the Lord, they might not be condemned with the world. Therefore if thou comeſt careleſly and unprofitably, God will chaſtiſe thee with the rods of men, as he did Peter, who receiving the Sacrament with his Maſter over night, yet the next day thrice denyed him; but God whipt his ſoul, and ſcourged his conſcience for it, and beat him black and blew, ſo that he went out and wept bitterly. Nay he could ſcarce with off that ſin, and recover himſelf again whilſt he lived.
Wherefore let us take heed of unprepared coming to the Sacrament; for God will not hold ſuch guiltleſſe: Yea, if his own ſonnes or daughters tranſgreſſe thereby; he will make them to feel the ſmart of it. But now to come to all ſuch as come monethmonth by monethmonth, hand over head, without any examination and repentance, in their uncleanneſſe and abomination, making no conſcience of their reformation, let me tell them, that it ſhall be one of Chriſts demands of them in the day of judgement, How oft haſt thou been at my Table? How oft haſt thou been partaker of that holy Communion which I gave unto thee? Haſt thou come preparedly, or received worthily, or no? Haſt thou eat bread at my Table with me, and lift up thy heel againſt me? Did I command▪ and thou wouldeſt not obey? Did I ſend my Miniſters to thee to reform, but thou wouldeſt not be reformed? Did I check and reprove thee for thy pride, blaſphemies, drunkenneſſe, covetouſneſſe, anger, wrath, malice, fornication, hypocriſie and prophaneneſſe in the matter of my worſhip? and yet wouldeſt thou ſtill live in theſe ſins? Where are all the Sacraments that thou haſt received? How haſt behaved thy ſelf? Where are the ſins that thou haſt forſaken, and pleaſing corruptions that thou haſt abhorred? What grace and holineſſe haſt thou received by the means thou haſt enjoyed? and how haſt thou manifeſted the ſame through thy whole converſation? Oh! woe, woe unto thee, yea and a world of woes unto thee, and unto all ſuch as ſhall be ſilent and ſpeechleſſe to thoſe or the like demands of Chriſt: for they cannot ſay they have come out of their ſins, and have been reformed by the means of grace, and have received ſpirituall nouriſhment and refreſhing from the heavenly banquet of the Communion of the body and bloud of the Lord Jeſus Chriſt.
A man will eſpecially regard the laſt words of a dear friend, who is as a mans Soul, when he is to ſpeak upon his death-bed, and will be carefull to remember them; and doſt thou not more regard the laſt Will and Teſtament of our Lord Jeſus Chriſt? we count it a horrible ſin to alter the laſt Will of a man that is dead. Beloved, the Lord Jeſus, before he left this world, inſtituted this bleſſed Sacrament as his laſt Will and Teſtament, and hath given us a charge, that as we would not eat and drink our own damnation by bringing the guilt of his body and bloud upon our Souls, ſo that we ſhould diſcern the Lords body, and not come unpreparedly in our ſins and abominations, without reverence and reſpect of ſuch holy and high myſteries, as if there were nothing more to be received and looked for after, then the bare and naked element of bread and wine, or as if we did come to communicate with unclean Devils. O my brethren, if you had but faith, you would be able to diſcern Chriſt in the Sacrament▪ and therefore when thou comeſt unto it, thou muſt prepare and ſanctifie thy ſelfe to communicate with him in thoſe holy Ordinances and heavenly myſteries of his moſt pretious body and bloud: for if ſo be that thou retaineſt thy ſins, and ſo come unworthily unto this holy Table of the Lord, thou art a great Covenant-breaker with God: For thou never comeſt unto the Communion, but thou makeſt and reneweſt thy covenant with God, wherein thou promiſeſt thus much, or the like in effect; Lord, I have been formerly a drunkard, but now I promiſe to give it over, and never to be a drunkard more; I have been a ſcoffer at Religion, and a mocker and derider of thy children, but now I faithfully promiſe (Lord) that I will never do ſo any more. I have been wicked and ſinfull, diſobeying and rebelling againſt all thy holy commandements, and reſpected not thy judgements and thy promiſes, and have been careleſſe of thy glory: But now (Lord) as I eat this bread, and drink this wine; ſo I covenant unto thee, and promiſe to thee, that I wil amend all my ſinfull ways, and become a reformed Chriſtian. And as I ever look that the body and the bloud of the Lord Jeſus Chriſt, repreſented in the elements, ſhould nouriſh my ſoul unto eternall life, ſo I promiſe to be diſobedient unto the Devill, but faithfull and obedient unto thee. I will ſtop my ears againſt the alluring inchantments of the world, and wicked ſuggeſtions of the Devil; but I wil open them wide to hearken to thy voice, that I may obey thy commands. But now as thou haſt made it, ſo if thou haſt broken this thy covenant with God, returning to thy former courſes of ſin and diſobedience againſt him, know thou, that this covenant of thine which thou haſt broken, ſhal ſtand in full force againſt thee: for God will aſſuredly require it at thy hands: and all the Sacraments which thou haſt received, thou haſt received them but as ſo many ſeals and pledges of thy juſt deſerved condemnation.
Object.But ſome man may object and ſay, Do all that come unworthily unto the Sacrament, eat and drink their own damnation▪ Then many hundreds, yea thouſands are damned: Are all damned that have eat and drunk unworthily?
Anſwer.Anſ. No, but a man may eat and drink his own damnation three ways: Firſt, in regard of guilt and liableneſse unto Gods wrath: and ſo he that eateth and drinketh his naturall food, his dinner, ſupper, or breakfaſt in his ſinnes, eateth and drinketh his own damnation: yea, whoſoever thou art, that comeſt unto this holy banquet in thy ſins, in thy pride, choler, malice, wrath or revenge, covetouſueſſe, hypocriſie, and deadneſſe in Gods ſervice, thou never eateſt a bit of bread, but thou eateſt and drinkeſt thine own damnation; that is, thou eateſt and drinkeſt that which will witneſſe againſt thee another day, Deut. 28. 16, 17, 18, 19. ver. &c. If thou …ilt not hearken to the voice of the Lord thy God, to obſerve and do all his commandements, then all theſe curſes come upon thee and ſhall overtake thee: Curſed ſhalt thou be in the City, and curſed in the field, curſed ſhall be thy basket and ſtore. Now if thy bread be curſed, then thou art curſed alſo that eateſt it. Secondly, in regard of the ſeal and obligation in the conſcience; ſo he that eateth and drinketh the Sacrament in his ſins, eateth and drinketh his own damnation; that is, he eats and drinks that which ſeals up his damnation againſt the great day of account. And thus many amongſt us, and I fear the moſt part of this congregation, have eat and drunk their own damnation. But this ſeal may be broken off, and God grant it may.
Thirdly, in regard of ſigillation in heaven, and ſo he that eats and drinks unworthily, and will not be reformed, he that receives the Sacrament time after time, yet ſtill retains his ſins, and will not be humbled for them, nor forſake them, he ſetteth a ſeal in heaven upon his own damnation, that all the whole world can never break off, but ſuch an one moſt certainly is a damned creature.
And now (my brethren) God forbid there ſhould be any ſuch here, but that this ſeal may be broken off: And O that God would put ſome ſtrength into this word, that it may be broken off by your godly ſorrow for your ſin, and forſaking of them all: for if this ſeal be ſet on your damnation, why do I yet ſpeak unto you, and intreat and beſeech you in the name of Chriſt to come home and be reconciled to him? and I deſire to ſtand here, as Jehoiadah ſet Porters at the gates of the City, and of the houſe of the Lord, to keep off all thoſe that come in their uncleanneſſe, 2 Chron. 23. 19. So I ſtand this day as the Porter of the Lord, to keep the Lords watch, that no prophane wretch, no proud hearted ſinner, that means not to enter into a new courſe of life, that no ſuch one come unto this holy communion, I charge you as you will anſwer the guilt of Chriſts bloud before Gods Throne, that you meddle not with it. But now if there be any that would abſent himſelf becauſe he will the more freely go on in his ſins, let him know that ſuch an one excludes himſelf from the benefits and merits of Chriſts death, and ſhall never have the benefit of a Redeemer at the day of judgement; but ſhall periſh in his ſins for his careleſſe neglect, and fearful contempt of ſo effectual and powerful means of ſalvation and purging, as is the bloud of Chriſt, truly and really offered in the Sacrament. Wherefore, if thou comeſt, or comeſt not, woe is thee, if ſo be thou liveſt and continueſt in thy ſins, and goeſt on in thy unholy courſes.
And now to conclude; as the Cherubin ſtood before Paradiſe with a naked ſword to keep Adam out, that he might not enter and ſo eat of the tree of life: ſo I bring with me the ſword of God, to run it up to the hilt in the heart and bowels of every ungodly man, every rebellious and impenitent ſinner this day, that dares preſume to ruſh upon this holy Ordinance of God, with a polluted and an unclean heart. Therefore let me exhort thee, that as thou tendreſt the eternall good of thy ſoul, ſo thou be careful not to eat the body of Chriſt, nor drink his blood in thy ſins, leſt thou eat thine own bane, and drink thine own curſe: Nay, ſo doing, thy miſery wil be ſo great, as a good man wel weighing and conſidering of it, ſaid, I profeſſe I had rather have all my veins cut open, and my bloud ſpilt on the ground, than deliver the body and blood of Chriſt unto a prophane ſinner: for why ſhould I deliver his own bane and deſtruction unto him? But now (my brethren and beloved) come out of your ſins, come and welcome, if you part with your luſts, and ſo come, you ſhall be ſure to have his bloud to waſh your heart, and cleanſe you, his righteouſneſſe to clear you, and cloath you, his graces to ſtrengthen you, his ſpirit to heal and to ſanctifie your hearts and natures; & the Lord Jeſus Chriſt to ſupply all good that is wanting in you. But if yet notwithſtanding all this that hath been ſaid, you will go on in your ſins, and live as you did in your ſwearing, whoring, lying, and drinking, and all manner of filthineſſe; and as you came to it unclean, ſo you depart away from it more unclean, and never make any conſcience of any reformation: I pronounce this day before God and his elect Angels, that thou ſhalt ſurely periſh, and thy ſoul and body be damned and tormented in the ſcorching flames of hell for evermore. Therefore hearken unto inſtruction, and give ear unto councel, now whiles that the Lord offers it unto you, that ſo you may not harden your hearts any more, but may hear and obey, that your ſouls may live, and ſo coming together to this holy and bleſſed Communion for the better and not for the worſe, you may return home with the bleſſing of children.
THE DUTIE OF COMMUNICANTS: OR, Examination required of every COMMUNICANT. In a SERMON preached, By that Vigilant and Painfull Miniſter of the Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Paſtor of Rochford in Eſſex.
London, Printed by E. T. for John Stafford.