1 Corinthians 11:28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. First, by the grievousness of the sin; such a person makes himself guilty of the body and blood of the Lord, as we see in ver. 27. Secondly, by the doleful consequence that follows upon it: "He eats and drinks damnation to himself," as we see in ver. 29. We must not rush upon the sacrament. There must somewhat be done before we can receive it. "Let a man examine himself, and so let him eat of that bread, and drink of that cup." The reasons of this are — First, because naturally we are not invited guests, we are not such as are invited to the Lord's Supper; we are children of wrath, and as long as we are in such an estate, we cannot come aright to the communion. First we must prove ourselves invited guests. A second reason is, though thou be invited, it may be thou art not disposed. Thirdly, suppose we were both invited and disposed, yet this is not enough; this is a solemn ordinance of God, and an ordinary disposition will not serve the turn. First, the matter of the duty commanded; that is to eat of that bread, and drink of that cup. Secondly, the manner of doing the duty; not only to eat of that bread, but so to eat; and not only to drink of that cup, but so to drink. Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of ourselves, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." Fourthly and lastly, the benefit following that direction. Now the reasons of this are — First, because the same Lord that commands the matter, commands the manner too. The Lord will have His service well done, as well as done. Secondly, another reason is, because circumstance overthrow actions, if they be not rightly and duly observed. A garment, though it be never so good, if the tailor handle it not well it is marred in the making, if he bring it not to a right form, and make it in a right manner, the man that is to have the garment is disappointed. So timber, though it be never so excellent, though it be all oak, or elm, or whatsoever tree, though it be never so fit for building, if the artificer deal not well in handling it, the inhabitant that comes there may curse the day that ever he came there. So it is in all the ordinances of God and the matters of religion, we must not only do them for matter, but for manner too; for that either makes or mars them. Thirdly, another reason is, because only the right manner of doing duties gets the blessing. Why do we do the duties if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose. Fourthly, another reason is, the example of Jesus Christ: Christ hath given us an example that we should do as He did. Now He did not only do that which His Father bid Him do, for matter but for manner, both in all the words He spake, and in all the deeds that He performed. Fifthly and lastly, except we do it in a right manner, except as we come to the duty, so we come to the right manner, we can never glorify God. The glory of God lies in the manner of doing of things. "So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matthew 5:16). Another use shall be, what may be the reasons why people are so willing generally to do duties for the matter, and care not to do them in a right manner. It shall not be amiss a little to show the mystery of this thing. The first is this, because the matter of the duty is easy, but the manner is difficult. Secondly, another reason is this, because the matter of duties may be done with a proud heart; there is no duty but a man may do it with a proud heart, and never be humble. Thirdly, another reason is, because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thousands are there that pray, and yet are vain, and covetous, and carnal! The last reason is, because the matter of duties brings not the cross upon a man. Thirdly, if we ought to be careful to perform duties in a right manner, let us be exhorted in the fear of God to go and quicken all our duties, to bring a soul into so many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the sacrament, and of good duties; let us get a soul into them, labour to do them in a right manner. The bare duty is like a carcass. Let us consider, first, we do not partake of any ordinance at all, except we do it in a right manner. I remember a fit place for this in Numbers 11:14. It is said there, "The stranger shall eat the passover, and partake of it according to the ordinance, and the manner of it." Where the text puts in the ordinance of the passover, and the manner of it. For it is all one. Secondly, consider, it is nothing but hypocrisy, when a man prays and doth not pray in a right manner. Thirdly, consider, it makes the ordinance of God of no effect. Thus they make the commandments of God of none effect (Matthew 15:6). Lastly, it cannot please God, it is only the right manner of doing duties that pleased God, as in 1 Thessalonians 4:1. The third thing is the rule of direction, how we may come to the right manner of receiving the sacrament, that is, by preparing of a man's self; and the preparation is here set down by the specification of it, namely, in examining himself, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." The general scope of the words, and the apostle's meaning in them, is this, that "Every man must prepare himself before he come to the Lord's table." The reasons of this are — First, because the sacrament is an ordinance of God. Now all the ordinances of God require preparation. Now man is naturally unprepared for it. First, a man must fell his wood, and then cut it, and hew it even, and carve it, and plane it fit, and prepare it, before he build. So a man must hew down his own heart, he must humble his own soul, and qualify all within him, and so be sanctified, before he be fit. Secondly, another reason is, because the Lord Christ hath made great preparations to provide the Lord's Supper; therefore we must be prepared to eat it. You know what a great deal ado there was before the Supper was made. Christ must be incarnate, and fulfil all righteousness. Thirdly, another reason is, because the Lord Christ, when He administers Himself in this heavenly mystery, He offers to come into the soul, and He looks for good entertainment; and therefore of necessity there must be preparation for it. You see when a mortal man, an earthly prince, or a nobleman comes to another man's house, what a deal of preparation there is to provide for him! Lastly, because the sacrament of the Lord's Supper is a part of Christ's last will and testament. (W. Fenner.) Parallel Verses KJV: But let a man examine himself, and so let him eat of that bread, and drink of that cup.WEB: But let a man examine himself, and so let him eat of the bread, and drink of the cup. |
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