to content our idle humours than ayming sincerely at his glory is a foule contempt and cannot but bring a curse upon us Yee have despised my Name saith God unto the Priests Mal. 1.6 Wherein say then In that Ye offer uncleane bread upon mine altar verse 7. Matters were come to that passe in this Prophets time that neither Priest nor People cared a â—ot how God was served Any thing they thought would content him and therefore they presumed to offer that to him which they durst not present unto their Prince or Governour the blinde the lame the torne the sicke any thing which their covetousnesse could best spare was a sacrâ—fice good enough for God Yea the whole frame of Legal Ceremonies they were utterly weary of them counting them base and contemptible and in effect nothing but an unprofitable drudgery Doth God take this well at their hands No hee curseth them for this their impiety Cursed bee the deceiver which hath in his flocke a male and voweth and sacrificeth unto the Lord a corrupt thing The reason followes For I am a great King saith the Lord of Hosts and my Name is dreadfull among the heathen Wherefore it must needs be a horrible offence in the Iewes the people of God thus to vilifie so great a maiesty when even the Gentiles themselves yeelded a more awefull reverence thereunto I shall not neede to stand long in prouing a truth so evident the time and paines will haply bee better imployed in making application of it to our selves A threefold use of this point I commend unto your consideration and practice Vse 1. First Information of our iudgement touching such evills as wee see doe befall men in this life Wee behold the best Churches in great calamities the best men sorely afflicted and we wonder that God should deale so rigorously with those that serve and worship him Wee ghesse at many causes but seldome doe we hit upon the right which here the Apostle intimates unto viz. Profanation of the ordinances of Gods worship This Irreligiousnesse in Gods service is the maine cause as of other sins so of all judgements Vnrighteousnesse against man issues from irreligion towards God and therefore in punishment we must chiefly cast our eyes that way if wee will follow the streame up unto it first fountain We commonly looke another way and put off our calamities vpon other causes If any other but the Apostle had told these Corinthians that their sicknesses and death was sent upon them â—or their profanation of the Lords Supper they would haue doubted of his opinion Many were sicke and dyed but what of that men cannot live or bee well alwayes these things come at adventure or by course of Nature t was want of care in their dyet t was the malignity of some unwholsome dish want of exercise ill temper of the body infection of the aire and such like causes have made them weake and sickly want of physicke want of looking to old age or some such matter hath brought them to their end Any thing rather than what the Apostle speakes of should be reckoned up as the cause of their present griefes But hee having a better spirit to judge of matters tells them plainly that what ever they may imagine t was for abuse of the Sacrament For this cause that sicknesses and deaths reigned amongst them When the Iewes endured so many miseries even from their first plantation in the land to their finall casting out from thence they were seldome aware of this point that their corruptions and abuses in Gods worship brought such plagues upon them If the Philistims Canaanites and other Borderers upon them doe spoile their Country tyrannize over them and oppresse them with cruell slavery as they did in the times of the Iudges they will interpret this to be nothing but an old grudge which these Nations bare against the Israelites for dis-possessing them of their Countrey for which they were hated and all occasions sought to worke revenge If the Kingdome be divided that 's nothing but Rehoboams folly and ill counsell of ill advised Courtiers If Israel make warre on Iudah or Iudah upon Israel that 's but policy to keepe downe one another lest one should encroach upon both Kingdomes If there be civill warres that 's thorough the factions of potent and ambitious States-men If a Forreiner invade them t is nothing but the pride of ambitious tyrants that cannot be content with their owne but seeke after glory and greatnesse in the ruine of other Kingdomes Yea if a Salmanasser or Nebuchadnezzar carry them away captive out of their land though they may thinke in the generall that God is not well pleased with them yet they would resolve these effects into other causes more proper as they conceive T was weaknesse in their Kings degenerating from their ancient valour want of good confederates of good counsellors of skilfull and trusty commanders of hardy souldiers they were over-borne by multitude and these or some thing like these were the cause of this misfortune but of their sinnes they thinke not of that matter Many there were no doubt who iudged better touching the successe of Civill and Ecclesiasticall affaires whose eyes God had opened to discerne the equall dependance betweene the sinnes and the punishments of the present age wherein they lived but for the generality of the State their thoughts went another way after worldly and politicke reasons Which was the cause that being so often smitten yet they returned not to God that smote them because they were ignorant of their sins for which he smote them Thence in many grievous calamities of the State they did what they could by all politick means to uphold the ruines thereof but yet there was no reformation at all of the horrible corruptions of Gods pure Religion This they looked not after as if all had beene well on that side whereas indeed the maine crakce which threatned the downefall of that glorious state was not in the roofe or sides of the building barely in the Lawes and Civill governement but in that onely strong pillar whereupon all rested viz. Religion now rent and shivered in pieces Had wee a history of those times of the Iewish state compiled by Iewish Politicians living then and relating unto us the same publicke events which wee finde recorded in Scripture it would quickly appeare by the comparison that God iudged otherwise of the causes of those things than the State then did Those stories would be like unto these written in latter ages touching Christian Common-wealths where Church and State are put asunder as having little dependance one upon another All notable events prosperous or unhappy the rising or decay of states or great men in the state c. are curiously enquired into all consells and circumstances scanned and censured but for Religion what entercourse it hath with such events there is scarce so much as a glance that way So â—linde and earthly is every man in
hâ—s friends they honour God and would not for a world robbe him of his glory t is not the creature but him they worship in the creature their piety is so great towards him that willingly they would alwayes have him in their mindes and what better than an image to put them in remembrance They desire much to have their weaknesse helped and a lively picture is a singular matter to stirre up devotion besides their reverence of this majesty is so much that in very modesty they will not presume into his presence but by meditation of a Saint or Angell and he that honors Gods friend doth not they hope dishonour God Thus plead they of the Romish Church and the like pretences had the ancient Idolaters among the Gentiles and Iewes thinking verily that in thus doing they had demonstrated much love towards God But doth God take it so no in his wrath and jealousie he will punish them and their posterity as haters of him for did they love him they would have kept his commandement as it is ver 6. worshipping him as himselfe had prescribed not as themselves listed And this hatred which Idolaters beare towards God is most manifest when at any time God shal send his Prophets and Ministers to charge them with his commandement and require them upon their allegiance to forsake such their courses then doth the malice and bitternesse of their hearts breake forth outragiously in all despitefull contempt and cruell usage of the Lords messengers as all the stories of the Scripture doe testifie Againe there 's no doubt but the Scribes and Pharisees thought that Christ used them very hardly and uncharitably when he told them that they allowed the deedes of their forefathers in murdering the holy Prophets of the Lord Christ if he would might see well enough that they were no such men nor so bloudy minded their doings testifie the high opinion they have of the Prophets for they build the tombes of the Prophets and garnish the sepulchres of the righteous let their owne words be witnesse of their dislike they have of such foule facts If we say they had beene in their dayes of our fathers we would not have beene partners with them in the bloud of the Prophets No would not then t is likely a Prophet shall finde honourable entertainement among the Scribes and Pharisees if he live in their daies Now see t is a Prophet that speakes unto them that great and only Prophet whereof all others spake namely the Messias if they honour any they le sure honour him Nothing lesse the very same murderous minde their fathers bare towards the old Prophets the same doe these their children carry toward this Prince of Prophets witnesse that of Christ Ioh. 8.40 Now yee goe about to kill mee a man that hath told you the truth which I have heard from God And as much kindnesse would these men have shewed to any of the Prophets had they been then living and as eager in rebuking those vices for which Christ taxed those times Wherefore Christ knowing the ungracious temper of their hearts full of all hypocrisie and wickednesse iustly pronounceth them guiltie of their fathers fault and tells them in plaine termes that the bloud of all the Prophets shed from the foundation of the world shall bee required of that generation as you may read Luk. 11.47 seq Againe should these Pharisees and other Iewes who crucified Christ have beene told before hand how vilely and maliciously they would use the long expected Messias whom they so much honoured and desired after with what indignation thinke you would they have defied him that should thus have called their loyalty in question Wel Christ is come amongst them do they receive him lovingly No now their hote love to the Messias is turned to hatred and despight they vilifie him by base reproaches and conspire against him by all meanes possible What 's now the cause of this did not Christ manifest himselfe even unto their consciences what he was Yes but here 's that marres all 't was another manner of Messias that they lookt for a magnificent King under whom they might domineere over all the world live in state and enioy their pleasures such a one they expected such a one they lov'd as for Christ he was a poore man in shew and little hope they saw of great matters by him besides he was as they thought too too eager in reforming the monstrous abuses of the Iewish Church he was as Malachy prophesied of him like a purging fire and like Fullers sâ—pe sitting himselfe dâ—wn to trie and refine the silver yea even to purifie the sonnes of Levi and to purge them as gold and silver that he might offer unto the Lord an offering in righteousnesse Mal. 3.2.3 He fals foule upon the ambition covetousnes hypocrisie other great enormities of the Pharisees Scribes and chiefe Rulers he spares none but freely reproves every offendor and smites at every corruption with that sharp two edged sword which goeth out of his mouth This enrageth the corrupt mindes of the Iewes and quite dasheth all their imaginary love and respect which they seemed to beare to the Messias the honourable and good affection which they had conceived towards his person is turned into the very gall of bitternesse when once his person appeares accompanied with such circumstances and quallities as are utterly distastefull to â—heir false opinions and corrupt affections So that now as the Prophet Malachy had foretold so it falls out Who may abide the day of his comming and who may endure when he appeareth Mal. 3.2 These Iewes could not abide it with any patience nor can any whose harts are like unto theirs Now the cause of all this why men indeed may hate that good they seeme to love is from that perpetuall enmity which is betweene the flesh and the spirit corruption and grace A bad man that 's unregenerate may for some respects professe much love and liking of the Gospell and of Religion and hee may for the present speake as hee thinkes but in the meane while he is not aware that still there remaines in him a roote of bitternesse deeply fastned in his nature which till it be plucked up makes all religion distastefull to him There 's in him an habituall corrupt temper of his heart that stands utterly opposite to God and Goodnesse and let it bee but once stirred by the preaching and application of the Word you shall see presently thâ—t the man who made shew of much love and affection to Christ and his Gospell now boyles in fierce rage and inward malice against them his heart swels with very scorne and disdaine to be brought in obedience under the commands of the Word and now he testifies to all the world that he cares not a button for God for Christ for Prophet for Apostle for Minister for all or any of them they are none of his friends that will crosse him thus in his
they displeased God in the celebration of it because they observed the outward forme but with irreligious and gracelesse hearts making to themselves no spirituall benefit at all So is it with any Church wherein purity of Doctrine Sacraments and Discipline is maintained but this forme of godâ—inesse is without the power of it no fruits thereof appearing in mens obedience unto the Gospell I â—peake not this to accuse our brethren but to warne our selves They feele the smart and no doubt doe know their sinnes Our duety is to pray for them that God would speake peace to his people in their affliction and restore unto them joy of heart for the daies of mourning which they have seene Well le ts pitie them and looke wee to our selves whose priviledges and blessings are as many as theirs and our sinnes haply more Be we instant in prayer that God will pardon the deformities of our reformed Church I meane the neglect of his Worship the contempt of his Word the scorning of his Ministers the profanation of the Sacraments the despising of government the schismes and discords amongst us the profanenesse of mens lives the Infidelity Atheisme Pride Intemperance Injustice with such corruptions as disgrace Christian Religion discredit our most Christian Church dishonour God and provoke his wrath against the Land T is not the power of an enemy the conspiracy of Iesuits the malice of hell that shall endanger us if our sinnes doe not fight more powerfully against us than the force or craft of any adversary Spare then O God thy people and be mercifull to the iniquities of the remnant of thine heritage Pardon our sins and helpe us graciously So shal thy blessing alwaies continue upon the head of thine anointed thy favor upon his posterity thy peace upon this Church and prosperity upon thy people I have but one word more to say and I have done and that is Vse 2. â—or exhortation that wee would put in practice what we know touching this point Profanenesse in matters of Gods worship bring temporall and eternal punishments upon a man Apply this to that condition wherein thou art whether adversity or prosperity If affliction be upon thee on thy body thy soule thy name thy estate thy friends come to scrutiny and make search where and what thy sinne is Say with thy selfe Doe not I neglect some parts of Gods worship doe I not use others carelesly Where thou findest the fault repent of it amend it speedily and so God will remove his rod from thee and in due time make thy paths prosperous But if they be so already and thou desirest to have thy peace continued unto thee here learne the way to enjoy comforts and prevent many sorrowes Attend diligently unto the worship of God doe not slubber it over doe him service and doe it faithfully else t is no service but sloath Heare the Word but attentively and mix it with faith pray but fervently fast but unloose the bonds of wickednesse receive the Sacrament but fruitfully Doe not these things as common businesses goe not to Church as thou wouldest goe to thy chamber preach not nor heare a Sermon as thou wouldest doe an Oration pray not to God as thou wouldest speake to a man come not to the Lords Table as to an ordinary repast Put on other affections and thoughts in sacred than thou doest in civill businesses advise thy selfe before thou meddle with them in doing of them stirre up thy heart to a regard of God with whom thou hast to doe of thy soule whose well or ill-fare depends much upon these things Know that it is no light matter to mocke God to his face to come before him with the body and draw neere with the lips but turne from him in thy heart to make a shew of regarding him but indeed to sleight him Remember Salomons rule Take heed to thy â—ort c Eccles. 5.1 when thou goest to the House of God i. e. to performe any worship to him take heed to thy footing be advised whereabouts thou goest and be more neare to heare that is to obey Gods will declared unto thee in his Word than to offer the Sacrifice of fooles i. e. to observe the ceremonie and outward worship without obedience and inward grace as fooles doe who thinke by such service they please God whereas in so doing they doe evill and sorely offend him Only this spirituall service in faith and obedience is acceptable all other without this is vaine neither pleaseth God nor profits us This doing wee shall have good prosperity providing well for our comfort in this life in the escape of many evils that profanenesse would bring on us and also for our happinesse in the world to come Thus much be spoken touching the punishment of the sinne of Vnworthy receiving namely that by so doing men runne them into hazzard of temporall and eternall judgements in this 29 verse I now proceed unto the 30 verse wherein the Apostle shewes unto the Corinthians the danger of their profanation of the Sacrament by a particular instance of their present miserable condition wherein they now were by reason of such their offence What hee had spoken generally touching all unworthy Communicants that they eat and drinke damnation unto themselves he declares to be most true in a reall experiment among themselves in the words of the 30 verse For this cause many among you are weake and sicke and many sleepe They need not looke farre for a proofe let them but turne home their eies upon themselves they might see apparant marks of Gods anger against them for their sinnefull abuse of the blessed Sacrament The weake and sickly bodies the dead carkasses of so many amongst them were witnesses sufficient that God was highly displeased at them for profaning his holy Table The words fall into two parts First a Cause For this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this matter namely a sinne before mentioned for not discerning the Lords Body in the Sacrament Secondly an effect and that is a particular punishment described 1. by the persons upon whom t is inflicted The Corinthians and that not one or two but many there were that suffered it Many among you c. 2. by the qualities and degrees of this punishment t is Bodily upon the outward man in three degrees Weaknesses Sicknesses and Death Many are weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. are dead Of these briefly and plainly For this cause The Apostle here admonisheth them of that which of themselves they would not easily have thought of God punisheth them yet still they profane the Sacrament and why they are not aware that those plagues were sent of God for that their sin Therefore the Apostle points out unto them the true cause of all their misery For this cause saith hee are ye punished whatever else they might vainely imagine t was their abuse of the Lords