he hath finished it or if our unworthines should discomfort us we see that Christ stayes not till we can deserve him but as hee died for us when we were unworthy so eveÌ„ whilst we are unworthy hee offers himselfe to us in all the benefits of his death Wherefore let us in a lively faith fasten our eies upon this Brazen serpent lifted up on the crosse to cure the fierie stingings of sinne let our eyes our thoughts and our affections be drawne after him and learne we as the Apostle exhorts to trust perfectly unto that salvation which is brought unto us This for Faith 2. In the next place is required the exercise of Repentance to which there is no provocation in the world more powerful than the serious meditation of Christ crucified Two motives there are which commonly best prevailes with all natures to worke in them sorrow for an offence and they are both in this matter most lively vigorous 1. Mercy wonderfull and incredible to a desperate offender beyond all hope and expectation of his When we were of no strength when we were sinners when we were enemies even then Christ in his time died for vs as the Apostle notably aggrauates the death of Christ Rom. 5 6.8.10 How hopelesse was the state of us men being once fallen by our first transgression and yet even in the extremity of misery how proudly and rebelliously did we carrie our selves against that majesty whom wee had offended Yet then behold in God the riches of all patience gentlenesse and compassion he is mindfull of us when we had forgot both him and our selves his mercifull wisedome prevents all thought and care and possibility in us of providing the means of our recovery Now where malice and unworthinesse is thus overcome by goodnesse certainely if there be any sparke of grace of noble nature of ingenuity left within us it cannot bee but our hearts should be overcome with sorrow for offending so gracious a Master and rent asunder with godly griefe for the displeasure of so loving a Father 2. The horrible nâ—ture of the offence which when it is smal is sleighted but strikes the hart with astonishment and confusion when t is capitall Now sinne is of the worst deserving quality that possibly may be and it appeares by nothing so much as the furious displeasure of God inflicted on Christ when he bare our sins in his body upon the tree Trace him from the Garden to Golgotha and you shall see whole armies of sorrowes ready to invade him every steppe he treads the deeper hee wades into a sea of bloud and wounds and stripes and waters of afflâ—ction men and divels yea and God himselfe fight against him he is forsaken of God persecuted despised and scorned of all the world assailed and tempted by all the powers of hell become the astonishment of Angels the wonder and amazement even of senselesse creatures Ah my Brethren were our soules in his stead and did wee feele but the least part of that anguish which possessed and incompassed that holy person within and without how miserable might we judge our case to be Blessed we are now that in this we feele it not but yet wee shall not be blessed alwaies unlesse wee can compassionate his feeling of it Wherefore let us turne our thoughts upon our crucified Saviour and looking upon him whom we have pierced let us as we are commanded Zach. 12.10 Mourne for him as one mourneth for his onely son and be in bitternesse for him as one that is in bitternes for his first-born Let us see the cause of his sufferings to be in our selves and lament wee for our sinnes that have slaine the Lord of Life And now let us learne to acknowledge what a detestable thing sin is which deserved so horrible a punishment that could turne the favourable countenance of the most mercifull and pittifull God into frownes and fierce displeasure against his eardely beloved Sonne as soone as he beheld in him the person of an offender Shall the pleasures of sinne be sweete to us which caused Christ to drink of the bitter cup even downe to the dregges Shall wee make a jest of that that made God angry in the greatest earnest that ever was Seemeth that a light thing in our eyes that brought on Christ a burden so heavie that it pressed the bloud out of his veines the soule out of his body Oh how would these meditations dash in peeces the conceptions of lust in their infancie How mightily effectuall would they be to mortifie our corruptions and crucifie the body of sinne in us Know this and remember it that of all motives to repentance and preservatives against the infection of sinne there is none so powerfull as continually in all places and imployments to beare about with us in our hearts and meditations The Dying of the Lord Iesus And this of Repentance it followes that wee speake of the third grace to bee exercised in this holy commemoration of Christs death which is Thankfulnesse A grace of singular use in this Sacrament which thence takes its name of Eucharistia whereby it is frequently stiled Sorrow and joy must here be mingled together a sorrow for sinne that deserved such sufferings buâ— a ioy unspeakable and glorious in Thanksgiving to Christ for his great mercie in taking upon him such sufferings And great cause there is we should be thankfull for the death of Christ in thâ—se three respects 1. Because by it the greatest blessing that ever was is purchased for us namely pardon of sinne reconciliation with God grace and glory 2. Because there is on our part the greatest undesert of it that may be For wherin was God beholding unto us we were his creatures when we were at best and then he needed us not wee were his enemies when wee were at worst and he had iust cause to hate and punish us 3. In regard of the infinite disproportion betweene us and Christ who died for us the iust for the uniust the Lord for the slave the King for the subject the Creator for the creature All thâ—se are forcible motives to stirre up in us a thankfull rejoycing in the Lord our Saviour that hath done so great things for our soules It should make our hearts breake forth into blessings and thankes and praises admirations and extolling of the wonderfull favour he hath shewed to the sonnes of men Wherefore if it be possible let us bring our hearts in tune to beare a part in that new song which the Elders sing before the throne of the Lambe Rev. 5.9 10. Thou art worthy to take the book and to open the seales therof for thou wast slaine and hast redeemed us to God by thy bloud out of every kindred and tongue people and nation and hast made us unto our God Kings and Priests and we shall reigne on the Earth And for a sweeter harmony let the Angels be admitted into this quire with them and the Saints sing we
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
The punishment which they incurre who commit the sin and neglect the means now that is damnation or judgment vers 29. This punishment as it is temporal is amplified three waies 1. By experiment in the Church of Corinth wherein God made it appeare by judgments he inflicted upon theÌ„ how much hee was offended at the profanation of the Sacrament verse 30. 2. By the true cause of those afflictions the not-judging of thâ—mselves vers 31. 3. By the right end wherefore these judgements came upon them which was to bring them to repentance for such their abuse of Gods ordinance lest otherwise going on they fall into further condemnation vers 32. At this present I shall speake only touching the sinne of unworthy communicating at the Lords Table whereof the Apostle speakes in these words Verse 27. Wherefore whosoever shall eate this bread and drinke the cup of the Lord unworthily shall be guilty of the bodie and bloud of the Lord. In this verse we have two generall parts 1. The sin it selfe unworthy receiving the Sacrament in those words Whosoeuer shall eate c. unworthily 2. The quality of this sinne t is no small fault but a bloudy offence t is to be guilty of murder and that of the best man that ever was Christ Iesus Hee shall bee guilty c. Of these in order First let us enquire what it is to eate this Bread and drinke this Cup i. e. to receive this Sacramenâ— vnworthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnworthinesse in receiving the Sacrament may be taken in reâ—pect either of the person or of the manner of receiving Vnworthinesse of the person is not here meant for so t is apparant that no man can come worthily to the Sacrament forasmuch as the best of men cannot deserve of God the smallest blessing of this life much lesse so great a favour as to enioy the benefit of the Word and Sacraments to everlasting life Wherefore in our publique Leiturgie wee doe iustly acknowledge That we doe not presume to come to this Table trusting in our righteousnesse but in Gods great mercy and that we are not worthy so much as to gather the crummes under the Lords Table much lesse to sit thereat as a guest Vnworthinesse then is here to be taken in regard of the manner of receiving A poore man may bee unworthy to be set at a Kings table but yet he may there carry himselfe worthily i. e. in such a decent behaviour as is agreeable to the reverence and maiesty of the place in which hee is So we are unworthy to sit at this Table yet when God invites us thither wee may carry our selves worthily i. e. in such a holy disposition of our hearts and reverent demeanour in our outward actions as God requires of us in so sacred a businesse The poverty blindnesse lamenâ—sse and the like is not objected to such as come to the Marriage-feast Matth. 22. but the matter that is questioned is the want of a wedding garment Now you know that hee which makes a solemne sumptuous feast cannot but take it as an indignity and dishonour offered to him and his cheere if any be so rude as to thrust in himselfe among the rest in his ragged and vile apparrell Let us then see how we may offend in the manner of celebrating this Sacrament We shall know this by that which the Apostle reproves in these Corinthians They had many faults among them they are here taxed for dissentions quarrelsome factions amongst themselves vers 18. for prophanenes in comming to the Sacrament with as little reverence as they did to their Love-feasts nay with lesse having in those feasts first distempered themselves vers 21. for excesse in their Love-feasts and thence comming drunken to the Sacrament vers 21. lastly for pride and disdaine in despising the poorer sort that had not wherewithall to carry matters in so brave and frolicke manner as themselves vers 22. Thus they cared not with what mindes nor in wâ—aâ— manner they came to the Lords Supper making the Sacrament an occasion of debate hatred riot and luxurie which should have beene a cause of modesty peace humility sobriety and love The case was too too bad with thâ—m their disorders being so fowle that the Apostle professeth in expresse termes that this their comming together could not bee called a celebration of the Sacrament This is not saith he to eate the Lords Supper vers 20. Now what the Apostle reproves in them in regard of the forenamed particulars holds true by proportion in all communicants in regard of other the like disorders whence in the generall observe this conclusion They that celebrate this Sacâ—ament in any other manner with other mindes for other â—nds than Christ intended in his institution of it they observe it unworthily For this is a generall rule touching every part of Gods worship We must serve God noâ— as we thinke fit but as he hath appointed God must bee Iudge of his owne honour and in all matters of substaunce there is nothing befitting and aggreeable to his good liking but those things that he hatâ— commanded observed and done in that manner which he hath prescribed And therefore in this Sacrament t is not what ends and fancies we have of it but what manner exercise of Religion God hath intended by it that is acceptable If this bee neglected the Supper of the Lord is not celebrated worthily but unworthily profaned But not to stay upon generalities let us see how many waies the Sacrament is thus profaned 'T were endlesse to reckon up all particulars wherefore observe that there are generally three sorts of people who doe unworthily receive it The 1 Ignorant 2 Superstitious 3. Vnreformed in life 1. The ignorant who observe it of fashion by course of Law and custome of the Countrey because they are now at yeares of discretion and must doe as others doe but in the meane time know not a syllable what it is or whereabouts they goe Examine them they cannot tell you what a Sacrament is what the outward signes are what the graces thereby signified are what the ends and uses of a Sacrament bee If you aske them these questions they understand you no more than if you spake in an unknowne language or if they can answer you out of a Catechisme t is by rote they doe not know a â—ot the meaning of what they speake and you may perceive it plainly doe but a little vary the question from that which they finde in their bookes These when they come to the Sacrament are meerely passive in all that businesse there their bodies are there they sit and see and doe as others doe but for their mâ—ndes they cannot tell which way to set them aworke in any meditation Were I to speake to an auditory that is not learned this fault were much to be urged It deerves much pity to see abroad that some are not taught and more detestation to behold that for the greatest part
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
Supper that drew on all that mischiefe To teach us That Many men are punished who yet are ignorant of the cause why they are punished Naturally we are all children of darknesse and like men in the darke wee know nor by whom nor wherefore we are smitten When God strikes us for sinne Satan deales with us as the Iewes with Christ blindfold him and then bid him prophesie who smote him So in afflictions wee commonly grope as blinde men ghessing at this cause and that but seldome fastening on the right It is the great unhappinesse of our ignorant and corrupted mindes never to know aright our friends or our foes and t is the policie of Satan to delude our judgements by carnall reasoning that when God afflicts us to bring us to repentance wee should yet then doe more and more wickedly by not seeing nor amending the sinne for which wee are punished that so by sinne we might be brought into misery and by misery our sinne might be yet increased This note serves us unto a double use 1. To let us understand what among other is one true cause of mens Vnprofitablenesse under the afflicting hand of God Hence their murmuring and impatience and want of reformation because they do not rightly discerne the cause wherefore this or that punishment lyes upon them Creatures accustomed unto darknesse are of all other most fierce and furious as beasts of prey so men abiding in the darknesse of corrupted nature have brutish and fell affections full of rage and wrathfulnesse when they are provok'd by any smart and paine they flye upon God and man and all that comes next to hand hoping to rid themselves of their afflictions not by a reformation but by revenge But when once such men are brought forth into the light they grow tamer then they see the foulenesse of their offences how much evill they have done yet how lâ—ttle they sâ—ffer in comparison whence they truly judge that t is unreasonable to murmure against God who hath so great reason to chastise them 2. To teach us what just cause there is that we should be corrected of God to the end wee may come to the knowledge of our selves Indeede corrections of themselves cannot doe this t is the Word and Instruction that brings us to knowledge of our estates But ordinarily instructions pierce not till corrections have sharpened them A man that lives at peace and hearts ease is apt to passe by rebukes with very little notice of them perhaps with contempt because hee iudgeth himselfe well but when chastisements have softned the heart and awakened the conscience then rebukes have a keener edge and they wound deeply Wherefore Salomon saith excellently Prov. 6.23 The commandement is a lanterne and instruction a light and correction with instruction are the way of life Instructions are the light that guides us in the way but corrections ioyned with them doe quicken our eye-sight and make us heedfull to follow the directions of the Word It is with man in this case as with dogges and other unreasonable creatures for every man borne is as Iob speakes like a wilde Asse colt which when they are punished for any fault wee usually bring them unto the sight of that thing wherein they have done it else they le never amend it Such is our dulnesse in discerning of our faults that we seldome acknowledge and amend them till correction have made us looke about us and learne that which instruction alone could not teach us It is good for mee saith the Prophet David that I have beene afflicted that I might learne thy Law Had hee not been taught it before Yes but Vexatio dat Intellectum Adversity was a better Schoolmaster than Instruction and that makes him now to heed what before hee attended not Wherefore when Gods hand is any time heavie upon us let this bee our first care that Every one know the plague in his owne heart as Salomon speakes 1. King 8.38 This knowledge of the sinne is the first step to repentance and that is the only way to escape the punishment Let us imitate the Church in the third Chapt. of the Lamentations first lay downe this as a general conclusion That sinne brings affliction Wherefore doth a living man complaine a man for the punishment of his sinnes vers 39. Thence goe to a particular application to our selves entring into a serious consideration of our owne waies to finde the sinne for which we are afflicted Let us search and try our waies and turne againe unto the Lord. Let us lift up our hearts with our hands unto God in the heavens Wee have transgressed and have rebelled and thou hast not pardoned c. vers 40.41 42. Without this course observed there is nothing to be expected from a man in affliction and misery but only sullen and uniust complaints with stubborne continuance in his sinne Hee wil blame God and curse men cry out upon the malice of Satan the malignity of the Starres the unhappy concourse of second causes hee will finde fault with all things and that mostly which is least to be blamed not considering meane while that his sinne hath procured all this unto him Why criest thou in thine affliction saith God to the Iewish Church Ier. 30.15 complaining bitterly of her miserable estate Why criest thou What doest thou complaine to no purpose If thou wilt grieve at any thing grieve for thy sinne never looke to cure thy sorrow till thy sinne bee cured for so it followes Thy sorrow is incurable for the multitude of thine iniquity because thy sinnes were increased I have done these things unto thee Now to avoide this mischiefe observe a few directions which may help us to finde out our sinne when we lie under punishment they are these 1. Diligent meditation in the Word whereby wee shall learne what are the sinnes that goe before such and such punishments whereunto wee must ioyne humble prayer unto God for wisedome to discerne of our owne corrupt hearts and lives that so by the light of the Word and assistance of the Spirit we may follow the search till wee finde out the malefactor When the Israelites were beaten by the Cananites at Ai and that they were ignorant for what offence that disaster happened to them Ioshua and the Elders betake them to fasting and prayer before the Arke After that God saith to Ioshua Get thee up wherefore liest thou thâ—â— upon thy face Israel hath sinned Iosh. 7.20.21 T was Achans privie theft of execrable goods that had troubled all Israel till that be expiated God will not bee with them any longer Let us doe the like when any unknowne sinne troubles us when our bodies are distempered our estates vexed our consciences disquieted and we know not well wherefore Fall wee downe before the Arke goe to the Word Prayer aske counsell of God and hee shall discover unto us what is that Achan what the secret accursed sinne that workes us all this woe 2. Consider
wee diligently the quality of the punishment it selfe for the rule holds true very commonly that God punisheth men in the same kinde wherein they offend Whence it will be easie by the punishment to judge of the sinne If a Land be smitten with a famine of bread is it not because plenty hath bred luxury if with a famine of the Word was it not because it was entertained with disobedience and contempt if with poverty t is because riches bred vice if David defile his neighbours wife so shall Absolom deale with his owne concubines if hee murder Vriah so shall Absolom doe to Amnon and seeke to doe the same to his father Is a man vexed with disobedient children t is likely himselfe was so to his owne parents if friends be unfaithfull to thee hast not thou beene so to thine or hast thou not made flesh thine arme and put more trust in them than God Is disgrace fallen upon thee and wast thou not proud before Doe thy gifts of minde or body decay and is it not because thou art high minded unthankefull to God and scornefull of meaner men In short looke unto the punishment and consider it duely we shall commonly finde that in the same or some other kinde neerly proportionable as we have done in sinning so God hath done to us in punishing 3. Observe advisedly the inditements which at such a time thy conscience shall bring-in against thee Conscience is a faithfull Register and what ever drowsinesse may possesse it in times of peace yet so soone â—s its netled and stung with the feare of approaching judgement or the sense of present smart it growes very clamarous and will give us information touching our estate both true enough and loud enough if wee list to heare and observe what it saith If a storm be toward the sea quickly foretokens it by its working and change of colour And in corrupt bodies the least alteration of the weather breeds a distemper in them So doe all outward change whether felt or feared worke strange alterations in the soule that 's tainted with the guilt of any foule transgressions Then be sinnes that were almost forgotten all mustered up together and brought to a fresh remembrance as if done but yesterday and if wee doe attentively marke what Conscience then pleads against us wee shall heare it ring in our eares such voices as these Loe seest thou not iudgement ready now to take hold on thee for such a sinne at such a time committed And thou beest remembred once thou committedst such a secret abomination now see God punisheth thee for it openly So many yeeres agoe such a villany was done by thee now at last God hath met with thee for it Admirable is the worke of Conscience in this regard and very remarkeable in the brethren of Ioseph They had sold their brother and couâ—ened their father and all was husht up for a long time After they goe downe to Egypt they are roughly used there by their unknowne brother imprisoned as Spies no entreaties nor apologies will serve their turne Now their sinne revives and their brother Ioseph comes into their mindes they cannot keepe it in their traiterous and unmercifull usage of their poore brother swels in their consciences and bursts forth at their tongues they cannot take so much time as till they bee all in private but even in Iosephs presence they must out with it Wee have sinned against our brother c. therefore is this trouble come upon us Gen. 42.21 So Iob in his elder yeares when he fell into those great calamities though a holy and good man yet confesseth that he smarted for the sinnes of his youth Thou writest bitter things against mee and makest mee to possesse the sinnes of my youth saith hee Iob 13.26 Sinne may be soone committed but t is not so soone forgotten God remembers it and Conscience registers it and an hundred yeares after the fact done a man may heare on 't againe to his woe and griefe By these three directions well observed wee may speedily attaine the knowledge of our sinne for which at any time Gods punishing hand lies upon us that so knowing where the disease lyeth we may with speedy successe apply the medicine of Repentance and true Reformation And so much of this point I goe forward For this cause many are weake For the abuse of the Sacrament in not discerning the Lords Body God plagued them in their owne bodies with diseases and death Hence the conclusion is That The abuse of spirituall good things causeth losse of bodily and temporall good things This is agreeable to reason and equity That where the greater good is despised there men should bee punished with deprivation of that good which is lesse in worth but more in their esteeme to the end that by the want of this they might learne to have a better regard unto the other They that abuse spirituall good things will much more abuse corporall good things wherefore God at once both prevents their sinne in these by taking them away and also punisheth their sinne in those by such a deprivation of these Besides it is the nature of sinne as it infects the soule so it hurts the body and all externall good things Adams abuse of the forbidden fruit brought destruction upon his soule and death upon his body and a curse upon all â—he world which God had given him as his patrimony and inheritance· No lesse dangerous is the abuse of the commanded fruit that wee so call Iesus Christ the Tree of Life in the Sacrament They that eate it worthily feed therby both soule and body they tâ—at profanely use it bring destruction upon both Godlinesse saâ—th the Apostle hath the promises of this life and that which is to come and therefore on the contrary Vngodlinesse hath the threatnings of both My sonne let thine heart keepe my commandements saith Salomon Prov. 3.1 If he doe it they shall bring him increase of daies prosperity favour in the sight of God and man health to his navell and marrow unto his bones with abundance unto his barnes and winepresses as it followes in the next verses of that Chapter So on the other side where God is disobeyed his Word and Ordinances despised there nothing thrives well neither for body nor name nor goods but sin like a blasting winde makes all to wither and fade away like a leafe This may lesson us two things 1. That if we would have our bodies and lives to be precious in Gods account we learn our selves to make precious account of his service and holy ordinances If wee contemne the sacred Body and Bloud of Christ and make no reckoning of his death it is but just with God to give up our vile and sinnefull bodies to bee as â—ung for the earth that sicknesse should consume us and the grave have dominion over us No marvell if we be left in bodily weaknesses when we labour not to feele the strengthening power and