Gell's remaines, or, Several select scriptures of the New Testament opened and explained wherein Jesus Christ, as yesterday, to day, and the same for ever, is illustrated, in sundry pious and learned notes and observations thereupon, in two volumes / by the learned and judicious Dr. Robert Gell ; collected and set in order by R. Bacon.

NOTES AND OBSERVATIONS UPON I CORINTHIANS XI. 26.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Quotiescunque manducabitis panem hunc, & calicem bibitis, mortem Domini annuntiabitis donec veniat.

Syriac. Quotiescun{que} comederitis panem hunc, & biberitis hunc calicem, mortem illam Domini nostri, in memo∣riam revocatis us{que} ad adventum ipsius.

For as often as ye eat this bread, and drink this cup, ye do shew (or shew ye) the Lords death till he come.

THese words may be understood as spoken to the whole Church in all times and places; or to some particular Congregation, as that of the Corinthi∣ans, and now to us, or to every Communicant.

From vers. 17. of this Chapter to the end, the Apostle, 1. Partly re∣proves the Corinthians for their unholy demeanour of themselves about the holy Sacrament. 2. Partly he informs them, touching the nature of it, to vers. 23. And 3. Partly he exhorts them, to prepare themselves, for the fit and worthy receiving of it, to vers. 28.

The words are a branch of the latter part, wherein are contained these Truths.

1. The Lord shall come.

2. They who eat the Bread, and drink the Cup of the Lord, shew forth the Lords death.

3. As often as ye eat this bread, ye shew forth the Lords death till he come.

The first of these, touching the coming of the Lord; howsoever of great moment, and worthy our consideration; yet because the rest are more proper, for the present occasion, I intend only to explain the first, and proceed to handle the rest somewhat more fully.

Let it suffice therefore, to know thus much, touching the first: That there is a twofold coming of Christ, Personal and Corporal, Mystical and Spiritual. 1. The Personal coming of Christ was performed, when he took flesh upon him, and became man. 2. The Mystical coming is two∣fold, more special, general. 1. Unto some certain men. 2. Unto all men, when every eye shall see him.

The spiritual coming of Christ is yet in three degrees.

1. When he bocomes weak in us, and as it were new born. Of this, 2 Cor. 13.14. We are weak in him, or with him, saith the Apostle, and of this, Rom. 7.2. The second is, when we grow up in Christ, and he is become, as it were, a young man with us: and of this the Apostle also speaks, in 2 Cor. 13.14. We shall live with him, by the power of God towards you. 3. Third is, when we become old, or perfect man in Christ, of which the Apostle speaks, Eph. 4. Wisdom 4.

1. We see him in his first coming, as they did under the Law, Esa. 53.2.* 1.1 We saw him, faith the Prophet, and he had no form nor comeliness, no beauty, that we should de∣sire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief; and

we hid, as it were, our faces from him; he was despised, and we esteemed him not. Is it not thus with us, when we first hear the word of the beginning of Christ, Heb. 5. When we speak of Christ's Humiliation of himself to the death, even the death of the cross, Phil. 2. Is not this preaching of Christ crucified, foolishness, especially when we speak of our conformity thereunto. 2. We see him in his second Degree of his coming, as in a glass darkly: Yet so, that we behold as in a glass, the glory of the Lord with his open face, and are translated into the same image from glory unto glory, 2 Cor. 3.3. We see him in the third Degree of his coming, even as we are seen, even face to face, 1 Cor. 13. When that which is perfect is come. Of the last of these especially, we may under∣stand the Apostle here.

The other points contained in the Text, are preparations for this coming of Christ. 1. They who eat the bread, and drink the cup of the Lord, shew forth his death.

Which words are all so plain, a man would think, that they need no gloss, since every man knows what's meant by eating Bread, and drinking Wine; and every man thinks at least that he knows well enough, what it is to shew forth the Lords death. But if these words, which con∣tain in them the nature and use of the holy Sacrament were so plain, as they seem; surely this Sacrament would not be termed as ordinarily it is, An high mystery. Wherefore, since Mysteries always import something hidden under the vail of outward words, we must enquire.

What's meant by, 1. Bread: 2. Eating the Bread: 3. The Cup: 4. Drinking the Cup: 5. The shewing forth the Lords death. 6. How by the eating the Bread, and drinking the Cup, we shew forth the Lords death.

Our Saviour tell us, what is meant by the bread; I am, saith he, the bread of life, Joh. 6.48. and vers. 51. I am the living bread, this bread is my flesh: The bread of God, which cometh down from hea∣ven, and giveth life unto the world, vers. 33. This we must not grosly conceive to be spoken of his visible body, or flesh, as the Jews did, and murmured, vers. 41. Is not this Jesus, the Son of Joseph, whose father and mother we know? How is it then, that he saith, I am come down from heaven?

2. By the cup is meant, by an ordinary Synechdoche, the Wine in the Cup: For so it appears by Matth. 26. That Christ instituted this Sacrament, first with Wine: I will not henceforth, saith he, drink of the fruit of the vine: The Wine signifieth his blood; yet not corporally, nor bodily, which he himself would have us to understand, where he tells the Jews, That his flesh is meat indeed, and his blood is drink indeed. As if he should say, all other meats and drinks, howsoever, in their na∣ture and degree good: Yet if compared with these, they are but Figures and Shadows of them. These are the meat and drink of the Soul, to feed it unto eternity: Meat indeed, and drink indeed. The Flesh of Christ is his Word, that's meat indeed: And the Blood of Christ is his Spirit, that's drink indeed.

And therefore by the eating this Bread, which is the Body of Christ; and drinking this Wine, which is his Blood: we must not grosly conceive any corporal, or bodily participation of the one, or the other, as the Jews did, Joh. 6.52. How can this fellow give us that flesh of his to eat? But we are to understand it according to that Analogie, which earthly and bodily things have to heaven∣ly and spiritual. Edere est credere, to believe is to receive, the body and blood, of the Lord Jesus. Thus we call Communicating, receiving, when we believe, receive, and partake of that Mystical, and heavenly food. But here we must say, as the Deacon did; Sursum corda. The Deity stoops low, when it condescends to our ordinary natural actions. We must here conceive a mystical partaking of Christ; for the more distinct understanding of this, we may consider, the mystical eating the Body, and drinking the Blood of Christ; both, 1. In similitude: And, 2. Dissimilitude unto the partaking of earthly and bodily food: 1. To eat, it is to partake of the nourishment, 1 Cor. 10.17, 18. As for the similitude unto the participation of bodily food; the Bread, Flesh, or Meat, you know, is, first masticated, or ground with the teeth; whence it's conveyed into the stomach, where by the heat partly of it, and of the neighbour parts, it looseth it self, and is turned into Chyle: and thence after discretion, or separation made, of the good from the bad; it's transmitted into every part, as every part hath need.

2. As for the Wine, or whatsoever liquor else we drink, it goes down (as we say) with∣out chewing, and after a like change and distinction made in the stomach, it accompanieth the more solid meat throughout the body. Even thus the heavenly Manna is to be received, that is, believed, Joh. 1. Col. 2. Thus it is to be chewed, and ruminated, and meditated upon, as the Isra∣lites said of their Mannah, What is it? And so transmitted into the judgement; the stomach, as it were, of the Soul, which destributes to every part and faculty, supply of the heavenly food.

For the enlivening, and convenience of this food: The Spirit accompanieth it: For it is the Spirit that quickens, Joh. 6. and helps our weakness of concoction, Rom. 8. as Wine helps to digest solid meat.

Thus far they agree, and many more resemblances might be found between them: But the dis∣similitude is greater: For,

1. Although our corporal food be turned into our bodies, and receives a life from them: yet Christ, the Spiritual food, is not so to be transformed into our Souls, nor does he receive life from them. But contrariwise, this heavenly nourishment transforms our Souls, and Assimilates

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them unto it self; as the Cion or Graft, suppose of an Apple, or a Pear, is not changed into the Nature of the stock, which parhaps is a Thorn, or a Crab; but it turns the stock into its own Nature: So saith St. James, Chap. 1.21. Receive with meekness (saith he) the engrafted word, which is able to save your souls. To this purpose is that of the Apostle: By one Spirit (saith he) we are all baptized into one body, &c. And we have been all made to drink into one Spirit, 1 Cor. 12.13.

2. Nor doth this nourishment receive life from us, but gives life unto us; for the case is diffe∣rent in this exceedingly. Our bodies must first live, before they can be nourished; for a dead body cannot be nourished: But except ye eat the flesh of the son of man, and drink his blood, ye have no life in you, saith our Saviour, Joh. 6.53. And the bread, that I will give him, is my flesh, which I will give for the life of the world, vers. 51. And he that eateth me, even he shall live by me, vers. 57.

3. A third dissimilitude, is, the Belly cleanseth Meats, Mar. 7.19. But this Meat cleanseth us, Bodies and Souls, Joh. 13.

5. To shew forth the Lords death, what is it, but to be conformable thereunto? as the Apo∣stle speaks, Phil. 3. It also seems to have respect unto that custom of the Jews, in the Passover. To reveil the Mysteries of it unto their Children, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schindl. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But how by eating this Bread, and drinking this Cup, do we shew forth the Lords death?

The Analogie seems to be this. The Bread we eat, and Drink we drink, looseth its own Na∣ture, and becomes of the same Nature with our Bodies, to which they are adjoyned: Even so, by eating the Flesh of the Son of God, and drinking his Blood, we become one with him, and he one with us; and being thus joyned unto him, we become conformable unto his death.

The cause of this, why they who eat the Flesh of the Son of God, and drink his Blood, shew forth the Lords death till he come: who can it be, but God himself, who as he alone can give the thing signified; so also to him alone it belongeth to appoint the signs.

1. Learn from hence, who are the worthy Communicants? The Text teacheth us, who but they who shew forth the Lords death?

2. What the Christian calling is, which Christ invites us unto? What else but the imitating of his death? Joh. 12, 23, 24. Rom. 6.3. Phil. 3.

3. The Christian Profession is no easie Profession, strait is the gate, narrow is the way, compared to the pangs of Child-bearing, Joh. 16.21.

4. Our Profession of Christ's death, it must be made known, shew forth the Lords death. The like exhortation ye have elsewhere. Let your light so shine before men. Let your moderation be known unto all men. By this shall all men know, that ye are my Disciples, if ye love one ano∣ther.

Exhort. Shew forth the Lords death. The words may be read thus, as others: We may be moved thereunto by these Arguments.

1. Argument. It's but Reason, Rom. 12.

2. Argument. It's most necessary, For if we suffer with him, we shall be glorified with him.

3. Argument. It's an Argument that we love God; no greater love than to dye for another.

2. Till he come: This imports continuation without interruption, and extent until Christ come.

1. Of the first speak these places, Matth. 16. Thou must take up thy cross daily, 1 Cor. 15.31. Dye daily, proper te mortificamur toto Die, Rom. 8.

2. Thou must always bear about in thy body, the dying of the Lord Jesus: We who live, are always delivered unto death for Jesus sake, 2 Cor. 4.2. Phil. 1.6. Gal. 4.19. 1 Tim. 6.14. 2 Pet. 1.19.

Repreh. 1. It reproves those, who have quickly done shewing forth the Lords death. They must remember, it was the task laid upon us, Moriendo, morieris; and Crucifixion is a long lingering death: Far easier it is to dye so, than to dye, and dye eternally, as otherwise we must.

Repreh. 2. It reproves those, who will needs be shewing forth the vertues of him that hath call∣ed them, before they have shewn forth the death of Christ.

NOTES on 1 ROR. XI. 28.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But let a man examine himself, and so let him eat of that bread, and drink of that cup.

LEt us make the Apostles own use of this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Probet seipsum: Animus cujus{que} est quisque: And the Syriack turns it, as the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his soul or himself.

To try, or examine, is varied by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 13.5. The word notes preparations, as to consider, search, discern; approbation upon, or after examination; to approve and allow for good and warrantable. The Metaphor is from Metallaries, Prov. 17.3. The thing to be tried, is, the heart, soul, affection, and qualifications of them, Prov. 17.3. The fining pot for silver, and the furnace for gold, but the Lord tryeth the heart. The Analogie consists in this especially; the dross is burnt up; yet the best Metal we mostly approve, may prove to be so. The Metal left, is that we in∣tended in our search; so is that holy thing, Faith, and Christ in our Hearts, 2 Cor. 13.5. Prov. 17.3. and is that which we sought for; and therefore, that is said to be the remnant, or thing left, as the Church is, Rom. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

So that two duties are implyed in one. 1. To seperate the dross. 2. To approve the good Me∣tal for good, both together, Prov. 25.4.

2. Motives. 1. From the Jews purging out leaven, Exod. 12.

2. Lam. 3.40. God will search after us, Jer. 17.10. I the Lord searcheth the heart, Psal. 44.21. Shall not God search it out? Zeph. 1.12. He will search with candles.

Note, Whether can we appeal to God to search us? Psal. 26.2. and 139.23. Zeph. 2.1, 2. Confer Notes in Exod. 20. visiting the iniquity, &c.

Means. We are to search with diligence, as the woman for her silver, as God seeks us as silver, Prov. 2. quasi qui arat.

The words contain an express Precept of Examination before Communication: In them we have these Divine Truths.

1. Let a man examine himself.

2. Let him eat of that bread, and drink of that cup.

3. Let a man examine himself, and so let him eat.

4. Whosoever eats unworthily shall be guilty; therefore let a man examine himself.

1. In the first we have four things to be inquired into. 1. The Duty; Examination. 2. The Articles or Points concerning which examination must be made, those are understood. 3. The Committee for examination: A man. 4. The Examinate, the Delinquent, or party suspected of delinquency, the very same man.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Job 34.3. The ear tryeth words, Psal. 17.3. Thou hast tryed my heart: A Metaphor from Metallaries, Psal. 66.10. Thou hast proved, and tryed us, as silver is try∣ed, Zach. 13.9. I will try them as gold is tryed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perscrutatus est penitius & intimius, Psal. 139. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prov. 17.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 3.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 1.6, 7.

The result then of the significations is this: That the Duty contained in the word, is a thorough tryal, and impartial, a close and thorough scrutiny, and search, and upon search a choice and ap∣probation of what is good, a judging and condemning of what is evil.

The same thing is represented unto us, under other Metaphors. As, 1. Sifting ones self, Zephan. 1.2. 2. Cleansing, Prov. 30.12. 3. Judging, 1 Cor. 11. 4. Sweeping, Luk. 15.

2. The Articles touching which examination is to be had, which we may reduce (though ma∣ny in the Context) to these heads. 1. They concern either the Sacrament it self: Or, 2. The Ad∣dress, unworthy or worthy, to be made hereunto. 1. Touching the Sacrament it self, inquiry is to be made whether we have a right understanding, and discerning of these Mysteries.

1. Who was the Author, who first instituted this Sacrament. The Lord Jesus vers. 21. who else had Authority to ordain a Sacrament? Who else could give the spiritual Meat, and spiritual Drink: And he the same night, and punctually, when he had now eaten the typical Passover, and was not about to begin the spiritual in himself, and his Disciples.

2. For what ends it was instituted.

1. To remember the Lords death, vers. 25. that 1 Cor. 7. and in us, Esa. 52.5. Revel. 13.8. 2. To shew forth, vers. 26. even to manifest his like death, by dying daily unto sin. 3. Touching the material parts of the Sacrament, what Elements he appointed; even such as of all other, are of most general use, among all Nations, Bread and Wine, those which most befit a common salvation,

Jud. vers. 2. and a common Saviour, 1 Joh. 2.1. 4. Touching the formal part of it, which con∣sists in his manner of Consecration: And the Analogie between the outward Elements, and spiri∣tual, and heavenly things, signified under them, that it may be known to be a spiritual Meat, even the word, the bread of life, and spiritual drink, even the quickning and enlivening Spirit. 5. The Imposition upon his Disciples, in all parts of time succeeding, that they observe and keep this service. This do, &c.

2. Touching the unworthy, or worthy address, inquiry is to be made, whether we are indis∣posed, and unfit for the participation of this Sacrament, and so unworthy guests by reason of sin, against, 1. Our selves, by voluptuousness, vers. 21. one is hungry, another is drunken. 2. Our God: 1. Heresies, i. e. self-election, chusing and preferring our own wills before his, vers. 19. 2. Not discerning the Lords body. 3. Our Neighbour, and Brother by Schisms, Divisions, and Rents of the Church, vers. 18. shaming, contemning, and dispising the poor Brethren, vers. 22.

These, and such as these, render the address unto the Sacrament unworthy.

But what renders a guest worthy?

Examination is to be made. 1. Whether we have a right discerning of the Lords body: The Lord hath a manifold Body. 1. A spiritual Body, with my dead body, shall they come, Esay 26.19. 2. The God-head, bodily, Col. 2.9. 3. A mystical body; so also is Christ, 1 Cor. 12.12. 4. A spiritual flesh; we are of his flesh, 1 Cor. 10.17. That is his word: Verbum Dei, Caro Christi. 5. Christ's natural Body on the Cross. 6. Saviour of the body, Eph. 5.23. The Mystical Body is in all the world, and in every man; Whosoever fears God, and works righteousness. To discern this Body, is to have holy thoughts concerning it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Sanctifie. 7. Typical, the very Sacrament: This, saith he, is my body. There is great need to distin∣guish all these. 2. Whether we have a true and earnest hunger and thirst after it: Where there are these, there is life. 3. What ends, or designs we have of our coming to the Lords Table: Whether, 1. To remember the Lords death, that we may imitate and follow it, which is indeed the main end of the Sacrament. 2. Whether in charity or no, he invites his friends. 4. With what love, patience, and long-suffering towards our Brethren, we come unto the Sacrament. 5. How far forth we hold and keep that Spiritual Love-feast which was wont, and should for ever be a concomitant unto this Sacrament, 1 Thess. 5.11.

3. What is the Committe of Examination?

Every mans own self, judge your selves, 1 Cor. 11.31, 32. Let us examine our selves, 2 Cor 3.5 Let every one prove his own work, Gal. 6.4.

4. Who is the Delinquent?

If we look for the Delinquent, he is no other than every mans own self, which is not to be un∣derstood only in regard of outward actions, which may be left to the examinationn of another, but the party to be examined, is every mans own self, according to that especially in himself, which another cannot examine so well, as he himself can, as his inward actions: The moti∣ons of his own heart and spirit. So the Syriack here; Let a man examine his own soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Reason. In regard of, 1. The Duty it self: Examination. 2. The Examinate and Ex∣miner.

1. The Duty is a reflex act, which returns upon it self, which is proper only unto man, and no other creature: Therefore let a man examine himself.

2. In regard of the Examinate, every one of us is sufficiently delinquent, and faulty enough, if he will stand to the dictate of his own conscience.

3. And therefore, who so fit an Examiner, as he who is privy to all the Examinates Delin∣quency: For who knows the things of a man, but the spirit of the man that is in him? 1 Cor. 2.11.

Object. 1. But the heart is deceitful, Jer. 17. who can know it? The heart of the wicked man made deceitful by the Deceiver; that is, another mans heart, because we are unable to judge of things by their surface, and know not one anothers heart. And whereas the heart would natu∣rally discover the purposes, and intentions of it by nakedness and simplicity: The Art of seeming conceals all from us. 2. But if by this, every man's own heart be understood: It's true, that no man knows his own heart, without the light of God's Law and his Spirit: For so every mans spirit in him is the candle of the Lord, Prov. 20.27. which the Lord lights, Psal. 18.28. by which are discovered unto him, the hidden things that lay before in darkness.

Observ. 1. No person unexamined is to Communicate, &c. Levit. 21. and 22. Commune with your own heart; so did they, qui redierunt ad cor, who returned to their heart.

Object. 2. But is there no cognizance to be had of other mens sins? if so, why may not one man examine another?

I Answer, some mens sins and misdemeanours are manifestly known, Gal. 5.19. others there are, of which there goes a great and strong fame, and happily not without vehement cause of suspicion, 1 Tim. 5.24. 1. The first prevent all judgement, and need no examination: 2. The latter sort may be examined by others; yet so, 1. That he who examines be such a spiritual man, as the Apo∣stle

speaks, 1 Cor. 2.15, 16. See Notes in Job 12.12. Yea, 2. Though there be such a spiritual man, who judgeth all things, yet it's extreme necessary, that the Examinate be also examiner him∣self.

Observ. 2. No person rightly examined is to be debarred.

Repreh. 1. Those who would come, or do come without examination; what else do they who come Drunkards, and go as they come, and continue as they are: O what is this, but to make the Supper of our Lord convivium cyclopicum, a meal of murderers, dogs, swine, wolves, vipers, &c? all coming to it without any reverence, intending to cover their intended abominations with the holy flesh of Christ, as if Christ were made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cloak to cover our shame; a servant of sin, like to perverse Sardanapalical Epicurean swine; but these works are manifest.

Repreh. 2. Those that discern this unworthiness in others, whoring, stealing, drunkenness, &c. and exclude such, yet consider not that they exclude themselves from the true inward Supper of the Lord, Rev. 3.20. while they live in open enmity with God, spiritual thievery and fornication, envy, pride, covetousness, wrath, revenge, the Name of Christ is much blasphemed through these: O how should Jews, and Turks and Heathen become Christians, when the professing Christians are more profane, epicurean, unchristian, more Antichristian than the very Jews, Turks and Heathen.

Repreh. 3. Their over curiosity, and censoriousness, which pry into others, and neglect their own examination of themselves: Doubtless it's a very great fault among us, yet practised by very many who would gladly be prying and peeping into the Consciences of men, yea, judge them already, are not these phrases heard among us? a rotten hearted man, &c. Why dost thou condemn thy Bro∣ther? We must all stand before the judgement seat of Christ. Truly I know not what pretence or shew of reason many have, who yet will be Godly, when truly these are the Acts wherein they perversly follow God, and indeed follow the Devil himself: What is more peculiar unto God than revenge, and knowing of the heart? Vengeance is mine, yet who takes not this from God? I the Lord search the heart: Thou alone knowest the hearts of the children of men, 1 King. 8. It's the Devils part to take these from God; he would dare to intrude into the Throne, and judge of his secrets in the hearts of men: Thus he began to charge God himself with lying. We may know more by our selves than all the world can: Paul the chief of sinners, yet afterward having examined and pur∣ged himself, he knew nothing by himself, we must every one give account for himself. How much greater is God than another mans Conscience?

Consol. I have examined my self, and I find so many sins that deter and affright me. God is greater than thy Conscience, greater in Mercy, and plenteous in loving kindness, 1 Joh. 3.20. The Judge when he hath examined, he gives an impartial sentence, yet when he hath so done, the power of pardoning is yet in the Prince. Every mans Conscience is an impartial Judge, which condemns or acquits the Examinate, but God is greater; Mercy triumphs over Judgement: when we have judged our selves, then the Mercy of God is greater. The good God pardon all these, 2 Chron. 30.18, 19.

Exhort. To this Duty, to prepare our Accounts before we come to the great Examiners Office; both concerning, 1. Sins committed, and 2. wants of good disposition, hunger and thirst.

Sign. 1. Whether have we examined our selves touching all those Objects forenamed. 2. Whe∣ther by a right Rule, many judge themselves by themselves, and so are not wise, many by the Opini∣ons of those whom they prize; Ne te quaesiveris extra, seek not thy self without thy self. What is so true a Rule, as the Canon of God's Word? 3. Whether effects follow upon due examination, repentance, conversion, hunger, thirst? 4. Whether do we imitate the Lords death and burial?

1. His death

• ...Ipsum pro nobis esse passum, That he died for us.
• ...Nos cum ipso debere compati, That we ought to suffer with him.

1. Christ is the Lamb slain from the beginning, Rev. 13. It is evident, we are not able, before Regeneration, to think, speak, do any thing that is good; when therefore we crucifie good thoughts, purposes, intentions before Regeneration, what else do we but crucifie Christ himself in us?

2. Frangendum corpus peccati, The body of sin is to be broken: Effundendus sanguis vitae pristinae, The blood of our former life is to be poured out.

Mourn for the affliction of Joseph, Amos 6.6. Consider, 1 Sam. 22.1, 2, 3. What is the mean∣ing of the Cave? and who went into it after him but miserable men, and men in debt? and whom doth he invite else? Matth. 11.

There are two questions of great moment; 1. What have I done? the Prophet complains of this, Jer. 8.6. 2. What shall I do? of this Paul, Act. 9. the Jaylor, Act. 16.30. the multitude, Act. 2.37.

Means. Pray to the Lord to light our candle, and set it on our head, Job 29.3, Psal. 18.28. 2. To try us himself, Psal. 139.23, 24.

But let a man examine himself, and so let him eat, &c.

I have spoken heretofore of these words, which as then I might have told you had a double con∣sideration: 1. Absolute, Let a man examine himself: 2. With a note of distinction or diversity, in respect of the words before, But, let a man examine himself.

In the Verse before, the Apostle had told the Corinthians the danger of unworthy Receiving, which that it might not seem a discouragement, in the words of the Text, he prescribes a means for the due and worthy Receiving of it: He that eats—But let a man, &c.

Observ. 1. The nature of sin is here compared to dross, that, it's incorporate with metals: as else∣where the Holy Ghost compares it to dust, to stubble, Psal. 119.119. Prov. 25.4. See Notes on Jam. 1. Jer. 6.28. Ezech. 22.18.

Observ. 2. As there is dross in us to be consumed, so is there something as precious, yea, more precious than Gold that is tryed, 1 Pet. 6.7. See Notes in verba supra.

Therefore is Christ called the Remnant, which is left after all, unless the Lord of hosts had left us a Remnant, a Seed, Rom. 9. the Balsamum Naturale, when all the chaff and husk is consumed, that brings all to life again, as Isai. 1.25, 26, 27. that is, thus is Jesus Christ our hope, spes in ima pi∣xidis, hope in the bottom of the box.

Observ. 3. Because the Sacrament is compared to meat and drink, it's often to be Received: See Notes on 1 Cor. 10.

Repreh. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so; who quarrel about the way of trying, some conceive, that unless others try us, we are not fit guests for the Lords Table. The Mistriss of the house bid her Maids sweep the house: Wisdom hath her maids, Prov. 9. she knows that will not dwell in a body that is subject unto sin.

Repreh. 2. Who measure and try themselves by themselves, the Scripture saith, such are not wise.

Repreh. 3. Who try themselves by the Opinions of others, it's possible to deceive all Examiners.

Repreh. 4. Who try themselves by Scripture, but wrested to their own sense, who examine them∣selves by the end of the Sacrament: remembrance of Christ's death, not the imitation of it.

Means of tryal, the fire of the Spirit: that which hath been tryed by the fire is approved.

1. Such is the fire of the Spirit. 2. The Word, Psal. 119.140.

Let him eat of that bread.

Bread is either Natural Food, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, Spiritual; and that either, 1. Good and wholesom, such as strengthens the inward man, Prov. 9.5. Or, 2. Hurtful and destructive unto it, Prov. 4.17. The outward and natural food is not here understood, as all agree; for since it is a Sacrament, what is visible is representative and significative of some thing invisible; as the outward and natural, both bread and wine signifie something inward, answering to both; what those are, all agree to be the body and blood of Christ. Now what body that is which we eat, what blood that is which we drink, is a very great question in the Church of Christ, and not determined, only the most agree, that the natural body of Christ, which suffered on the Cross, and the blood then shed, is that which is here understood. But how we eat that body, and how we drink that blood, the great Disputers of the world fall asunder into Three Parties, according to their several Opinions.

1. Some say, that the outward Elements of Bread and Wine are really changed into the body and blood of Christ, which we must believe to be so, though we see the colours, smell the scent, taste the relish of the outward elements; this they call Transubstantiation.

2. Others say, that, in, under, with, or together with the outward elements of Bread and Wine, the body and blood of Christ is eaten and drunk; and this is called Consubstantiation. But this, if well considered overthroweth the nature of a Sacrament.

3. A third sort are they who understand, as both the former do, the natural body and blood of Christ, but received both by Faith.

But the Question is not de Modo, but de Objecto, not touching the manner how the body and blood of Christ is received, but concerning the body and blood it self, whether natural or spiritual, and mystical, and such as is truly called spiritual meat and spiritual drink? When our Lord Jesus had treated at large of his body, and flesh, and blood, the eating of the one, and drinking of the other; and some said, how can this man give us his flesh to eat? Joh. 6.52. These three divided Parties answer that question: 1. The first by Transubstantiation: 2. The second by Consubstan∣tiation: 3. The other by Faith. If the Natural Body of Christ Crucified be here understood, then surely the Capernabites were in the right, it was to be eaten bodily, and his blood bodily drunk: As spiritual things are spiritually received, and not otherwise; if therefore the Natural Body of Christ were here understood, it must be received according to its nature, bodily: Therefore our Lord perceived the gross mistake of the Capernahites, as elsewhere they understood him, Joh. 2.19. and 3.4. that which all these three take for granted, our Saviour expresly denies: all these suppose the natural body to be that which is fed upon. Our Lord tells them and us, if we will be∣lieve him, that the flesh profiteth nothing, (he speaks of his own flesh, of which they made mention) The words, saith he, which I speak, they are Spirit, and they are Life.

Doth the flesh profit nothing? did not Christ suffer for us in the flesh? did he not by his death pay an inestimable price for our Redemption from the Curse of the Law? Gal. 3.13. Hebr. 9.27, 28. Did he not by his holy Life in the flesh, as also by his death leave us an example? Is not the death of Christ necessary for the expiation of the guilt and punishment of sin? Hebr. 10.14.

If all this be true, as certainly it is, how saith our Lord, that his flesh profiteth nothing?

The flesh profiteth nothing, (i. e.) either to the quickning, and giving life to the Soul dead in trespasses and sins, it profits nothing to the feeding and nourishing of the Soul unto eternal life;

these are the works of the Spirit, for it is the Spirit that quickens. The bread which is here pro∣pounded to be eaten, and consequently the wine, it comes down from heaven, vers. 58. but the natural flesh of Christ came not down from heaven. The bread to be fed upon is sometime called his body, sometime his flesh, sometime meat, the Manna. This is not Natural but Spiritual, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (See Notes on Gen. 25.) and such must be the partaking and receiving of them. What then is the Bread but the Word of God? as often in Scripture, Deut. 8.3. Matth. 4.4. and speak∣ing of the Manna: see Exod. 16.16. Job 23.12. Jer. 3.15. and 15.16. Amos 8.11. As for the Cup, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it's Metonymically taken for the wine in it, which signifieth the blood of Christ, (i. e.) his Life and Power, his Spirit of Life, Rom. 8. the Spirit that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that quickneth and giveth life. Of this blood ye read; Hebr. 9.14. and 10.29. and 13.20, 21. cum Rom. 1.4. 1 Pet. 1.18, 19. Revel. 7.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Joh. 5.8. This bread our Lord had broken unto them, and given them his blood to drink, Joh. 14.17. 1 Cor. 12.13. This Cup signifieth his passion, Lord, if it be possible, let this Cup pass by me, and our imitation of it, by enduring the like inward and outward sufferings, Matth. 20.21, 23.

Doubt. Why doth the Lord propound these Mysteries under these outward Elements? Love is defined, affectus unionis, an affection of union, oneness and sameness with another: Now because, he who saves another, cannot really be one and the same with him, Disparata non possunt fieri unum, he imparts something to him, wherewith he may be in a sort one and the same with him; such is that which enters into us, as meat and drink, and such as is neerest to us, as our garments, and what else is needful for the preservation of our being: Thus Jonathan when he loved David, 1 Sam. 18.1, 3, 4. their souls were in a sort one. But how did Jonathan express that? He stript himself.

Does the Scripture, think we, intend only to express humane passions? Jonathan figures the holy Spirit (so his Name signifieth, the gift of the Lord) and he cloaths David, as when Judg. 6.34. the Spirit of the Lord is said to come upon Gideon: the Hebrew Text saith, the Spirit cloathed Gideon, Marg. Put ye on the Lord Jesus Christ, 1 Thess. 2.8.

There is no Love without Communication of something from the party loving to the party loved; thus Joh. 3.16. Gal. 2.20. He loved me, and gave himself for me, Ephes. 5.2.25. And thus the Lord Jesus Christ, to testifie his intimate love unto us, He Communicates himself unto us by the Sacrament of his body and blood, which is called therefore Sacramentum Ʋnionis, whereby he affectionately imparts himself unto us, Joh. 6.55, 56, 57.

Observ. 1. Terms of Art are as weights, wherewith we weigh silver and gold; such are the Sa∣craments and Virtues in them.

Observ. 2. Take notice, that he who examines himself, hath a command to receive the Holy Sa∣crament, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Observ. 3. Hence also it followeth, that they who dispense and Administer the Sacrament, they virtually from hence have a Command to give the Sacrament unto those who have examined them∣selves; for if they who have examined themselves must eat and drink, then must the Minister give them to eat and drink.

Observ. 4. The mans greatest business is about himself: This was the first Precept that God gave to Abraham: See Notes on Gen. 6.

Observ. 5. There is a warrantable Self-love.

Exhort. Examine our selves, and so let us eat of that Bread and drink of that Cup: When we have so examined our selves, so purged out the dross, we shall then become a vessel fit for our Ma∣sters use, fit to bear his Name in; as Paul was, That we may bear God in our bodies 1 Cor. 6. Vulg. Lat.

So let him eat, and so let him drink; so (i. e.) having examined, proved, tryed, searched, and approved himself, so let him eat: so (i. e.) rectè, answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Notes on Psal. 90.12.

The Believer hath in him his Judicatory, his Examination-office; his fire is in Sion, and his fur∣nace in Jerusalem, Isai. 31.9.

Exhort. Let us examine our selves, and so let us eat.

How industrious is the Evil One, to examine, search, sift us, and all that's good, and of God, out of us? See Notes on Zeph. 2.1, 2.

It's impossible otherwise to partake of the Lord Jesus; the Lord will examine us, and search us with candles; appeal to the Lord, and desire him to do it, Psal. 139.

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Notes

• * 1.1

  Origen in Matth. 27.