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
as it is vers 12. Worthy is the Lambe that was slaine to receive power and riches and wisdome and strength and honour and glory and blessing Yea for a full consort let us with every creature in heaven in earth under the earth and in the sea sing as it is in verse 13. Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever And so much also of the third grace the last followes which is 4. Love unto Christ in a holy affection of the soule carrying us with full desire to the enioying of him making us to preferre our communion with him before all things that in this world may challenge our dearest respect All those motives that stir up to Thankfulnesse provoke also unto Love the smalnes of our desert the greatnesse of the benefit the gloriousnes of the person al are here in a singular degree and for them Christ deserves our Love in the highest degree that we can possibly shew it in Hence the Church in the Canticles can find no names so fit whereby to call her Spouse Christ Iesus as these Him whom her soule loveth her Beloved and her well beloved It s admirable what pleasures she takes in describing and talking of his rare excellencies here 's her full contentment and the height of her ioy and peace that shee is able to say My welbeloved is mine and I am his Certainely my Brethren were our hearts truly spirituall had our soules tasted how good the Lord Iesus hath beene unto us were our eyes opened to see him at the right hand of God clothed with all beauties of holinesse glory and majesty it could not be but that our sinnes our pleasures all the pompe of this world would be most vile and despicable in our esteeme and nothing but Christ would appeare worthy of our Love Delight and Admiration These are those heavenly graces of chiefe marke that receive life and strength from the death of Christ remembred in this Sacrament And the effect of them all is our obedience in life and conversation that wee should serve him faithfully that hath bought us at so deare a price This is the trial of the truth of all those forenamed graces when our faith works by Love our Repentance is approved by reformation our Thankfulnesse and Love shewne in keeping of his Commandements This is also the end of the death of Christ who hath redeemed us from our vain conversation wherein wee lived in the lusts of the flesh that henceforth wee should live unto him who hath delivered us from the feare of our enemies that wee should serve him in righteousnesse and holinesse all our dayes And thus you see what it is rightly to remember Christ crucified and to shew forth the Lords death in the use of this holy Sacrament even to remember him with beleeving with penitent with thankfull with loving with obedient harts Not to remember him in this sort is to forget hâ—m not to know the vertue of his death in this manner is to bee ignorant of Christ crucified An excellent knowledge but of all most difficult to be put in practice T is an easie thing to turn the story into a tragedy to make a Scenicall representation of the death of Christ as the Papists use to doe on good-Friday or to compile a curious declamation of this subject as Popish Postillers and Preachers doe in their Lenton Sermons I discommend not eloquence in so excellent a subject words cannot be better bestowed than here yet there is an error to be feared lest the tongue onely be imployed where the heart chiefly should bee busied and there is danger also lest such high discourses prove not unlike those of Tragedians made more to breed admiration of the Poet than attention and observation of the fact Thus much I may safely say that the meditation of the death of Christ requires not so much strength of wit and invention as the exercise of all holy and zealous affections of the soule to the increase of pietie and obedience There cannot bee a greater incongruitie than to discourse of so holy a subject with an unhallowed heart to amplifie the indignity of Christs passion and yet not bee moved at all to remorse of conscience for sinne to rayle on Iudas and the Iewes and yet sweare by Christ to descant upon his Bloud and Wounds in passionate discourse and yeâ— to teare these and trample upon that inexecrable blasphemies to talke of Christ and yet not to live as a Christian to relate to others the story of his crucifying by the Iewes and in the meane while by obstinate impiety and prophanenesse to crucifie him againe unto himselfe This is far from being a Preacher and a follower of Christ to such let mee speake in Salvians words a little altered Christum legunt impudici sunt Christum audiunt inebriantâ—r Christum sequuntur rapiunt haec ergo etiam nos qui Christiani dicimur facimus What might one of Mahomeds disciples here say Ecce quales sunt qui Christum câ—lunt see the servants of the crucified God see them luxurious profane intemperate blasphemers scorners of Religion it must needs be wil he then say they haue a bad master that are such evill seruants Si enim bona discerent boni essent and Sancta à Christianis fierent si Christus sancta docuisset Thus whilst some profâ—sse themselves Christians they are a reproach unto Christ a disgrace of the Gospell and shame of all Religion Wherefore I beseech you perswade your selves of this that you never know Christ crucified aright till your hearts can bleed in sorrow for sinne as his bled for satisfaction till your Faith embrace him your soules rejoyce in him your love bee fixed on him till his death have caused the death of sinne in you till then know that you are but ignorant in this great mysterie of Christs sufferings And now you are to goe unto the Sacrament take time and care to thinke of these things so may you goe with comfort and depart thence with profit unto your soules The Apostle after hee hath declared the true institution of the Sacrament and the right end to bee observed in the celebration of it namely The perpetuall commemoration of Christs death in the words before spoken of hee goes forward in the next place to shew the great danger that men run into by perverting this holy institution and abusing of it to wrong ends purposes They commit a great sinne which drawes upon them great judgements both temporall and eternall unlesse by diligent examination of themselves the sinne be prevented and the punishment removed This the Apostle doth from the 27. vers unto the 33. verse The resolution of which words is in briefe thus They containe 1. The sinne of unworthy receiving vers 27. 2. The meanes to avoide this sinne which is due examination of ones selfe before the Sacrament vers 28. 3.
Christs death at whose hands his bloud innocently shed shall be required But others may be abettors of this their fact as both the posterity of the Iewes are unto this day who blaspheme his name and account him justly put to death by their fathers as a malefactor and deceiver for which cause they still feele the vengeance of God upon them according to their fathers curse His Bloud be upon us and our children and also many Christians are who professing the name of Christ yet deny the vertue of his death and suffering But is any Christian so wicked as to allow of that fact of the Iewes in crucifying Christ Yea that there is even all those that use this Sacrament of his body and bloud unworthily they allow it and by so doing are guilty of his death But how can this be so Thus He that profaneth and abuseth this holy Sacrament doth in a speciall manner offer contempt unto the body and bloud of Christ. Forasmuch as the Sacrament is appointed for this very end to bee a signe and visible representation of the death of Christ wherein his sufferings and the benefits of them unto us are in lively characters figured out before us and as by a seale confirmed unto our use and comfort Wherefore when this most solemne and holy commemoration of Christ crucified is celebrated in any other manner than what is agreeable to the dignity and greatnesse of so excellent a person so excellent a blessing as Christ crucified is unto us then however wee may thinke wee honour him by our outward service yet Christ takes himselfe to be dishonoured and his death despised Other waies there are whereby dishonour falls upon Christ as by disobedience to his Gospell despising of his Ministers c. but this is an immediate contempt of him when hee is dis-regarded in that very thing which sets forth his death and sufferings an indignity in this kinde is a villeny that 's offered properly and immediately to his sacred person and precious merits As in a like but much inferior case when the picture seale armes chaire of Estate of any King are violated the disgrace done to them redounds immediately to the contempt of the Kings person and the doer of it is punishable as if hee had attempted violence upon the King himselfe So hee that unworthily useth this Sacrament of Christs death must needs offer contempt to his death it selfe Now no man can in any sort dis-esteeme the death of Christ but he in part consents to the treasonable conspiracies and practices of Iudas and the Iewes in putting him to death as if it were a matter not ill done oâ— not so ill done as it was indeed Yea hee that sleightly passeth over the death of an innocent person making a small matter of it he either makes the innocent to be indeed nocent one that hath iustly deserved to be slaine who being slaine deserves so little regard or at least hee makes himselfe nocent breeding a iust suspicion that hee was or would have been consenting to that mans death You see then that it is no small matter to profane the Sacrament but a very hainous offence which brings us within the guilt of that horrible sinne of murdering the Lord of Life the thought whereof should make us to tremble and to detest both them that did it and our selves too if we be accessary to it This should make us very carefull and wary how wee approach unto the Table of the Lord seeing as the benefit is great if we rightly receive this holy Sacrament so the danger is as great if we receive it unworthily because thereby we become guilty of the death of Christ. I would I might perswade you seriously to thinke of this point much rashnesse and impiety in comming to the Sacrament would be prevented by this meanes if men would duely consider how fearefull a sinne they commit when they come unpreparedly and unreverently thereunto All the difficulty lies in this if they would but beleeve that this were such a fault indeed The Apostle we see is expresse Whosoever eateth unworthily is guilty c. but yet men can hardly assent to this What are they not baptized into the name of Christ are they not Christians professing the Gospell of Christ doe they not receive the Sacrament in honour of Christ and will yee yet iudge them such beasts and miscreants that they are consenting to the death of their Saviour They were not worthy to live an houre if they did beare an ill minde towards him they could wish him accursed whosoever loves not the Lord Iesus for themselves they love him and honour him in their hearts if any Iew or Turke should revile him they will fight and die for his sake yea if any affirme that they hate him they le spit in his face and have him by the eares Here now bee great words one would thinke and men that are thus resolved can wee judge them otherwise than the very friends of Christ Wee judge them not but let us heare what the Scripture saith He that eates c. unworthily is guilty c. Guilty hee is not but by consent consent hee would not unlesse he did despise and hate Christ this hee cannot doe and bee his friend yet this he may doe even then whilst he eats this Bread and drinks this Cup with a good meaning as he imagines in a honourable celebration of the memory of Christs death Wherefore that such men may not deceive themselves with vaine imaginations I will commend unto their observation one conclusion more that ariseth from these words and then I have done T is this Many that professe Christianity thinking that they love and honour Christ may yet hate him as much as the Iewes did that crucified him The point is cleere from the Apostles doctrine whereby we see that men may thinke to honour Christ by receiving the Sacrament of his body and bloud whilest yet at that very time they may so farre dishonour him as to bee accounted enemies and haters of him such as stand guilty before God of shedding the bloud of that his onely Sonne No Christian you may be sure would be so furiously mad to goe to the Sacrament with such an intent therein to professe his malice against Christ and bring upon himselfe the guilt of his bloud but see how bad t is to trust our own good meanings and how easily wee may commit a fault whilst we verily thinke we doe auoide it The heart of man is wicked many times making profession of love when t is full of secret enmity and hatred withall mans heart is so strangely deceitfull that it may sometimes hate where it directly intends to love The truth of this is certaine and of singular use in judging truely of our spirituall estate I will but briefly touch in so much as concernes our present purpose Exod. 20.5 God threatneth to punish Idolaters to the fourth generation Yea but why should God be angry with
death as afflictions laid upon the Corinthians for their profane abuse of the Sacrament For this cause many are sicke c. God corrected them to bring them to repentance and amendment of their fault that so leaving their sinne they might escape eternall condemnation This then is the full meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Eternall and Temporall judgement whereunto all are liable that profane â—he Sacrament in not discerning the Lords Body be they beleevers or unbeleevers godly or wicked Only here is the difference the one sort by this sinne deserve both and have both being punished eternally and temporalâ—y too for the most part But the other deserves both yet feels but one being in mercy chastised with temporall afflictions that comming to repentance they may avoide eternall punishment Wherefore I take it our last Translators have with good reason rendred this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Iudgement but Damnation the highest degree of judgement and that proper punishment which this sin of unworthy receiving doth deserve So that the observation which some here make upon the word that the Apostle here useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby signifying not exitium aeternum but castigationes temporales is not here to be admitted Neither doth the Analysis of this place require it nor yet the use of the word in other places It being apparant that these words are used indifferently in the same signification Having now sâ—ene what is meant by Damnation it is easie to understand what is meant by eating and drinking damnation which is in plaine termes To commit such a sinne in profaning the Sacrament as deserves both eternall and temporall judgement Not that there is in those outward elements of Bread and Wine any destructive and hurtfull quality or that Christ signified by those elements is become of his owne nature a savour of death and cause of damnation unto any but because in the prophane use of those holy things they commit a fearefull sinne whereby Gods wrath is provoked against them to the punishing of them with temporall and eternall plagues The Sacrament is not as poyson which of its nature workes death in the eater but it is the food of life most healthfull and nourishing unto the soule if it be received into an heart duely prepared for iâ— But as the fruits of that tree of knowledge of Good and Evill might be wholesome in it selfe yet Adam did eate his death when hee tasted of it contrary to Gods Commandement so this Table of the Lord which is a feast of choisest delicates for refreshing of the soule when men come rightly prepared thereto becomes the bane and destruction of soules when men present themselves thereat with unbeleeving impenitent and unholy hearts This the Apostle signifies in that word Hee eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe damnation to teach us that the cause why these things ordained for our good prove hurtfull unto us is not in the things themselves but in mans sinne that unworthily partakes of them That other interpretation He eats damnation to himselfe not unto Others who communicate with him this sits well against the Schismaticall humours of some who thinke our Sacraments and solemne assemblies polluted by the sinne of those that are wicked amongst us and therefore dare not joyne with us in the worship of God for feare of infection but this fits not so well unto the Text wherein Non quis damnationem incurrat sed quis sit huius exitij author indicatur as Beza truly notes upon this place and word From these words thus expounded I deduce this practicall conclusion The profanation of Gods most holy worship deserves eternall and temporall punishment I frame the Conclusion generally touching every part of Gods worshâ—p as well as the Sacrament T is a high dishonour to the very person of Christ when the Sacrament of his Body and Bloud is abused t is also a horrible sinne committed against the majesty of God whensoever we profanely mocke and contemne him in any of those things wherein he would be sanctified and honoured by us And therefore wee may ascend from the particular to the generall and consider how great a sinne it is to profane any one whaâ—soever of the sacred ordinances of Gods service and what punishment they incurre that doe so All offences become greater or lesse according as the person against whom they are committed is of more or lesse dignity Therefore a sinne agâ—inst â—od is greater than a wrong against our Neighbour Further those offences which immediately touch thâ— person offended are more hainous than those that strike him at the rebound Therefore if we compare the sinnes of the first table with the sinnes against the second in the generall wee may judge those sinnes whereby God himselfe is immediately contemned in this worship are greater than those wherein he is despised mediaté secundariò because wee neglect our duety to man But not to enter into an exact comparison about this point this is for certaine That all offences committed in the matter of Gods worship are of a most provoking nature such as he cannot endure without severe punishment inflicted on the offendors Atheisme Infidelitie hatred of God c. bee sinnes the very names whereof be terrible Idolatry Superstition Wil-worship Profane and Negligent worship these have gentler names but be most hatefull sinnes against which Gods wrath and jealousie burnes to see his holinesse and honour trampled in the dust by base and sinnefull wretches A King must needs take it very tenderly to be dis-regarded in those very ceremonies wherein he lookes for speciall honour from his subiects much more must God be offended if when he hath made us for to honor him made orders according to which wee should shew our reverence and subjection wee shall out of our pride devise other wayes of our owne to worship him or out of negligence and profanenesse of spirit doe those things hee hath prescribed we care not how Against this sinne God hath ever revealed from heaven his fierce wrath upon States and Kingdomes as well as private persons by whom he hath beene despised and neglected in his worship Cursed saith Ieremy chap. 48 10 is he that doth the workes of the Lord negligently This was a particular threatning against those that would spare Moab and not execute the full judgement of God upon that people in their utter destruction but kept backe their swords from bloud Notwithstanding the rule is appliable to all particulars whatsoever in Gods service Cursed is he that doth any thing negligently which God sets him about for it is Gods worke who as he is a bountifull rewarder so is he a severe exactor of faithfull service at our hands He will not balke us in our reward and accordingly he lookes wee should not falter with him in our obedience To sleight him in his worship doing matters by halves seeming more
comfort of the Sacrament in our soules If we dishonour God in despising his Word and Sacraments and Ministers t is equall that hee should poure contempt upon us and give up our names for a reproach upon earth They only can expect that God should have a tender regard of their lives and health and credit and other good things they enjoy who have themselves a dutifull respect of his glory and doe with all thankfulnesse and good conscience receive and use the favour and meanes of grace he bestowes on them 2. This shewes the cause why many times those that professe true Religion fare worse than others in regard of so many troubles and afflictions as betide them more than others The reason is because as the spirituall good things which God bestoweth on his Church are greater than any other favours which he imparts unto other men so is their abuse of them more highly displeasing unto God than others contempt of more inferiour favours But of this I have spoken largely upon the 29. verse therefore I doe but name it now To proceed Many among you are sicke c. Many The sinne of profaning the Sacrament was not a particular private sinne of some one or few among the Corinthians but it was a publike disorder and a common fault of the greatest part Now accordingly the punishment lights not upon a few here and there one but upon Many as there were many that had sinned But yet touching the community of these judgements upon the Corinthian Church it is to be noted that they were not such iudgements as came indifferently upon the City of Corinth For then they might have replyed that these sicknesses and death came not upon them for their profanation of the Sacrament seeing they lighted as well upon the rest of the Idolatrous Citizens Wherefore as the sinne was peculiar unto the Christians that were in Corinth so also were these punishments in some speciall extraordinary manner inflicted on them whereby it appeared that God singled them out in speciall for their foule profanation of his most holy worship The practicall conclusion hence is That Common sins have common punishments When the Vlcer is spread over the whole body a Plaister is ill applied but unto one part Where God comes to cure hee fits his medicine to the disease and were hee comes to kill his consuming wrath runnes so farre as doth the over-flowing of iniquity in that place wherewith hee hath to deale If hee bee to punish a whole world after hee hath provided for the safety of his Church all the rest perish to the last man If he be to destroy a Sodome wherein there is not one righteous they shall die every mothers sonne of them This may teach us a twofold lesson 1. That if wee will escape from common plagues wee learne to live free from common sinnes Let us not partake with others in their sinnes lest wee also share with them in their punishments Flee out of the middest of Babel and deliver every man his soule be not destroyed in her iniquity saith the Prophet Ieremy Chapt. 51.8 unto the Iewes residing at Babylon in Chaldea Go out of her my people that yee be not partakers of her sinnes and that yee receive not of her plagues saith the voice from heaven unto the godly abiding in the mysticall Romish Babylon Let us now follow this admonition and withdraw our selves from amongst all ungodly persons in the world not in place for then we must goe out of the world but in our love and practice of their wicked doings that in nothing wee have fellowship with the unfruitfull workes of darknesse How shall wee doe this yee will say The best way we can follow is this Learne to mourne for common sinnes and so thou shalt bee sure to live free from them Put on that holy affection which was in David Let thine eyes runne with rivers of waters because men forsake Gods Law Make not thy selfe sport with other mens â—innes but when thou lookest on them let thine eye breake thy heart with godly sorrow for the Irreligious contempt of Gods Word and Worship the pride the excesse the oppression the swearing the drunkennesse that fills every corner of the Land If there bee any sparke of true love to the Church and State wherein thou livest if any pity of the soules of thy brethren let it grieve thy soule to see men post madly unto destruction and weepe in secret to see the measure of iniquity rising up to the brimme to the hastening of destruction upon Church and State Bee a mourner in Zion and so escape the punishment of the sinners in Zion that when feare and confusion takes hold on them thou maist be marked out to safety and deliverance Other meanes to provide for thy welfare in common calamities there is none at all As for such as will continue to be as bad as the worst and yet hope by finenesse of wit and policy to speed as well as the best let such scornfull men and mockers of Gods counsell reade with attention that excellent place Esa. 28.14 seq Where they may see such their vaine confidence pulled downe to the dust in the example of others that have likewise trusted to it and bin confounded 2. Wee learne hence what to judge of any Christian Church when once corruptions grow common and overspreading all If God begin once to take in hand to punish such a Church will it be thinke you some light touch and easie afflictioâ— Nay Flagellum mundans an over-flowing scourge is then to be expected a scourge that shall go thorough every quarter of the Church to whip out from thence those that have polluted and defiled it by their abomination in every place These Corinthians were but a poor handfull of people newly drawn out of Gentilisme in one no very great City yet see how sharply the Lord deals with them for this one abuse of the Sacrament Many of those that in all were but a few are severely punished for it What then and how sore wil be the judgements of such Churches which have flourished 〈…〉 extent aboundance oâ— peace 〈◊〉 â—ight and liberty of the Gospell so long wherein yet the fruits of Obedience worthy of so unspeakable mercies aâ—e not to be found Iudgement is already begun at the house of God and wee cannot but with bleeding hearts bewaile the wofull desolations come upon some and the utter ruine threatned unto all forraine Churches Oh my beloved brethren let us pray dayly and fervently that the Lord would now say to his destroying Angell It is sufficient Hold now thy hand That he would make warres to cease unto the ends of the earth that hee would give peace to them his people who want it that he will continue peace to us his people that yet enjoy it That the cup of his furious indignation wherof so many nations of the earth have beene made to drinke may not passe over unto us but the dregges thereof if any remaine may rather bee powred out upon the nations that know him not nor call upon his Name but amongst us for ever may his Gospell flourish upon us bee his peace and protection unto the worlds end Amen O Lord for thy Son Christs sake I come to the last words Many weak sick many sleep Here is the punishment in the three degrees of it 1. Weaknesses viz. the first languishing of the body and inclination unto diseases 2. Sicknesses the next degree when diseases had fully seazed on the body 3. Death the last degree and complement of both the former Now of the two first degrees which were the lesser evills the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multi Many were afflicted with them but of the third the greater evill namely Death he alters the word and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satis multi not a few were dead though not so many as weake and sicke From this diversity in these punishments observe we in the last place That God in punishing man for sin orders his punishments differently according to the quality of the offence and party offending Some sinnes are of deeper dye than others and require more washing to 〈◊〉 them off Some are like unto humors seâ—led in the body which require stronger potions to purge them out others be as some infirmities newly fallen upon the body which are cured by medicines of weaker ingredients As when men have made a bargaine men will haue earnest or so to confirme it so is the Sacrament to confirme the Covenant FINIS a 1 Cor. 11.21 â—2 b 1 Cor. 11.25 c Maldon in Iohn 6. d Aug de merit peccat l 1. c. 24 passiâ— alibi Tert. l. 4. adver Marcion Amb. l 3 Sacr. c â— followed by some in Bohemia Chry. praelect Chron. Russia O dorbard de Relig. Rus. e Exod. 4.8 f Hieron Paulino g Latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. De Gub. l. 4. Ioâ— 7.17 * 1 Sam. 30.12 * See the book of Canons Sal. de Gub. l. 4. 5. Matth. 1â— 9. Mat. 23.29 c Prov. 29.27 De Gub. l. 8. Heb. 9.10 Ioh 4. * Zanch observat in con fess suam de Relig. Christiana in cap. 16. appor 10. * Ioh 3.17.18.19 2. Thes 2.12 1. Tim. 3.12 * Hos. 5.13 7.11 They call to Egypt they goe to Ashur Lam. 1. ver 1. * Vers. 14. * Vers. 18. * Vers. 20. Men sharpliest punished for those sinnes they have committed with greatest pleasure and security Psal. 119.136 Ezek. 9.4.5.6
Law to bring them to the Sacrament One would thinke that mens consciences should herein be a Law unto themselves and that there were no necessity to have a Statute for hungry men to eate or for sicke folke to take physicke But here is the intolerable infidelity and irreligion of our times did not feare of Law and shame of the world prevaile more with many than any benefit which they perceiue is to be gotteÌ„ by frequenting the Sacrament they that now come but seldome would come never they have no appetite to this spirituall bread their taste cannot rellish this Angels food and thence the Table of the Lord is contemptible in their eyes and their very soule loatheth this bread of heaven I confesse indeed that persecution is a sharpe spurre to put men on upon the diligent practice of all religious duties and so it was in the Primitive Church that the bitternesse of afflictions gave a sweeter relish to religion Neverthelesse they must needes be ill nurtured that will doe nothing without beating and very strange it is that men should constantly wait upon the service of God when paine and disgrace terrifie them from it and then fal off to neglect it when honour peace and liberty invite them to it And what my brethren had the bloud of Christ a fresher taste in these first ages after it was newly shed had his sacrificed body a more fragrant smell inviting the Saints like birds of prey to flye from far with maruellous swiftnesse unto this dead but yet all-quickning carkasse Hath it now through tract of time lost that swetnesse wherwith hertofore it cheared both God and Man No t is we have lost our senses our faith our zeale our love Christs bloud like the Manna in the Ark putrifies not but endureth for ever to feed us also in these last ages of the world unto everlasting life That fountain which was opened in his side runs yet afresh hath an everlasting vertue to cleanse us from the leprosie of sinne and to coole the heate of a weary soule inflamed with sin and the fire of Gods wrath only if we can be sensible of our thirst and that our hearts can pant after these waterbrooks running amaine unto them for refreshing when wee are furiously chased by our iniquities following us at the heeles Wherfore my beloved brethren let us be admonished henceforward to make conscience of frequenting the Lords Table so often as by fit opportunity wee may enjoy the benefit therof lest our lazie sloathfulnesse be at last punished for a profane contempt of the precious bloud of our Lord Iesus Christ. This be spoken of the first duety in comming to the Sacrament the next followes touching that which is to bee done about the celebration of it Now this is in general A soleme commemoration of the death of Christ expressed in those words Doe this in remembrance of me and in those Yee shew forth the Lords death till he come Which words doe summarily declare what was the end and intent of Christ in instituting this Sacrament and what is the duty which he requires of euery Christian in the solemnizing thereof namely That therin we should make a perpetuall commemoration of his death and passion unto the end of the world till hee come againe to iudgement Now this remembrance of the death of Christ in the Sacrament is to be taken in a double sense 1. In opposition to the outward Elements and Ceremonies in this Sacrament 2. In relation to those spirituall graces of the soule which are to bee exercised in this commemoration In the former must be shewed upon what our hearts thoughts must be fixed in the holy Sacrament namely not on the Elements and actions of the Sacrament but on Christ and his benefits all the desires of our soules must be towards him and to the remembrance of his Name In the latter it will appeare how in what manner our soules must be fixed on Christ namely not in a bare historicall remembrance of his sufferings but in a powerfull and gracious feeling of the vertue of his death working life and holinesse in our soules Of these two points in order and of the first briefly which is this That our thoughts are not to dwel upon the outward elements and actions of the Sacrament but from them to bee raised up to the meditation of Christs sufferings and the benefits we obtaine thereby Doe this in remembrance of mee saith Christ i. e. of my death and your redemption by it not Do this for it own sake looking no further than what is visible to your eies in the outward solemnity Never was any Ceremony legall Euangelicall appointed for its own worth as if either God were pleased or mans soulâ— edified in grace by such carnall observations For God is a Spirit and will alwayes be worshipped in spirit and truth and mans soule is a Spirit of a pure and immortal substance which cannot bee nourishd and maintained in life and strength by any outward fading thing or action but only by that which is proportionable to its owne celestiall and spiritual quality Now this alone is the grace and favour of God the treasurie and store-house wherof is the person of our ever-blessed Mediator Iesus Christ unto whom the ancient church was directed in all Leviticall observations to whom these Evangelicall Sacraments doe still direct us Wherefore you are againe to be admonished those especially of the younger sort That they do attentively observe what that thing is whereabouts all their meditations are to be employed in this sacred businesse Remember that here Christ crucified is all in al in every element in every action When thou seest the Bread and Wine separated by consecration unto this holy use thinke on Christ ordained and fore-appointed by the Father from everlasting unto the accomplishment of our redemption by his bloud-shedding When thou seest the Bread broken and the Wine powred forth thinke on Christ torne and rent in his precious body with stripes and wounds pained even to the death in his most holy soule full of the wrath of God indignation of the Almighty by whom he was smitten for thy sinnes and plagued for thy transgressions When the Minister offers to thee the bread wine think on Christ given unto thee of God freely and giving himselfe unto thee if thou wilt receive him When thou receivest and eatest these elements think on Christ that living Bread that gives life unto thy soule and by his merits preserves it from eternall death Knit thy heart unto him by the band of an holy faith throw thy selfe into his armes stretched out on the Crosse to embrace thee wash thy soule in his bloud that thou maist bee cleane hide thy selfe in the holes and clefts of this rocke from the stormy tempest of Gods wrath that iâ— mâ—y not touch thee put thine hands and thy fingers in his side and the prâ—nt of the nailes and cry out with that
of it Now by the Vnreformed I meane those in whom the use of this holy Sacrament breedes not a proportionable increase of grace and sanctity You heard heretofore that the exercise of many Christian graces was intended in this commemoration of Christs death and where that is wanting all the rest is nought worth The Sacrament is appointed for our nourishment in grace where we grow not by it t is a signe this food was not digested but vomited up againe Where Faith Repentance Thankfulnesse and Obedience are not encreased there Christ crucified was not remembred but forgotten in this Sacrament Where holinesse thrives not by so holy a meanes profanenesse must needs bee very ranke guilty of this great fault were these Corinthians They came to the Sacrament but with what minde They were uncharitable contentious proud despising the poore and which is worst of all they came drunken They are registred for it vers 21. Who would thinke it possible else that there could be such profanenesse that a man when he is drunke would venture to come into the Church and to the Sacrament Such a one was Iudas that came to the Passeover and was or would have beene at the Lords Supper with a minde full of treason and covetousnesse Such are all they that come not having their hearts at all touched with remorse for their sinnes or if for the present they bee somewhat moved yet they presently fall into all their former sinnes againe For such as come with a resolution to hold on in their sinnes it is manifest that they profane the Sacrament extreamely For whereas in the Sacrament wee make publique profession of our obedience to Christ giving up our names in his honourable service by taking on us this badge thereof and so eate this Bread and drinke this Cup in a thankfull remembrance of his death whereby that great blessing of remission of sinnes is purchased for us who now can beleeve that they doe this heartily who in the meane time disobey Christs commandement despise all holinesse continuing with delight and wilfulnesse in those sinnes which Christ died to expiate Is this the use we should make of Christs death Shall wee continue in sinâ—e that grace may abound The Apostle makes the answer God forbid How shall wee live in sinne when Christ is dead for sinne and wee with him should bee dead unto sinne as the Apostle argues Rom. 6. It s therefore but a meere mockery of God for men in the Sacrament to make shew of what they intend not at all Others come haply with a good meaning to doe well in the generall but this resolution holds not longer than a day or two or a weeke afterwards they are as bad as before yea somewhat worse by their reâ—apses The one sort make Christ a patron of their sinnes thinking they may more secâ—rely serve Satan under the protection of Christs livery The other make the Sacrament a payment of the old score that they may the more freely runne on upon the new the pardon of the former sinnes is unto them a licence for lewd practices to come Betweene both sorts a world of people there is that strangely profane this blessed Sacrament never using it to any increase of piety in their soules The same men they came unto it the same they depart thence only herein still the worse because not amended Were they proud before they are so still were they covetous before they are never the more liberall unto the poore members of Christ Iesus for all that Christ hath bin so franke-hearted as to bestow his heart-bloud upon them were they voluptuous before they went they still follow the same pleasures with all greedinesse drunken before and drunken still swearers before and swearers still despisers of Gods service and true Religion scoffers at Christian piety ignorant unbeleeving unfaithfull unthankfull impenitent envious malicious before they went to the Sacrament and they are the same men still They have indeed beene at the Sacrament and there they professe openly to bee of the number of those that Doe truely and earnestly repent of all their sinnes that are in love and charity with their neighbours that intend to leade a holy life following Gods commandements and walking thence-forth in his holy waies they there seeme to confesse that they are heartily sorrie for their misdoings that the remembrance of their sinnes is grievous the burthen of them intolerable yea they go further promising all amendment when they say Heere we offer and present unto thee O Lord our selves our soules our bodies to be a reasonable holy and lively sacrifice Bee not here good words now but what 's the effect of all these prayers and protestations Looke upon them you shall see nothing at all performed of that which was spoken there 's no alteration in them they are still the same men they were What Ieremy spake unto those false-hearted Iewes Ier. 42.20 Surely yee dissembled in your hearts when yee sent mee unto the Lord your God saying Pray for us unto the Lord our God and according to all that the Lord our God shall say declare unto us and we will doe it may bee applied unto these men questionlesse they thought not of what they spake or spake what they did not meane when they thus professed before God and his Church their repentance and resolution for obedience No those were but words of course if the heart had intended what the tongue uttered it had not bin possible for men to tell God a lye unto his face in so serious a matter Was indeed the burden of sinne intolerable was the sorrow for it hearty and earnest then and is yet the practice of the same sins pleasant easie and full of contentment Is any man so mad to thrust his shoulders under that weight which he knowes to be insupportable And what is now become of all that sweetnesse of the mercy of our Lord Iesus Christ in paâ—doning that which waâ— past was it never felt at all or is it so soone forgotten or may be so easily recovered Is his love so little worth as thou wilt part with it for every toy or is it so common and cheape that a faire word or two may win it It is not câ—edible that those who have indeed washed their garments in the bloud of the Lambe and made them white would so quâ—ckly dâ—file them againe had they beene of a right breed i. e Sheepe of the Lords flocke and not Swine of another Heard Wherefore now let every one of us descend into his owne heart and trie how the case stands with his soule if his conscience tell him that he is as bad this yeare as hee was last as unreformed after as before the Sacrament that his heart is as full of evill thoughts his mouth of unseemely uncleane and cursed speaking his life of carelesse and irreligious practices as ever let him conclude with himselfe That hitherto hee hath eaten this Bread and drunke this Cup
of the Lord unworthily most shamefully abusing that to profanenes and impiety which God hath appointed for the exercise and increase of holinesse and true devotion Hitherto of the Sinne it selfe how and by whom it is committed In the next place wee must consider of the quality of it T is very hainous and they that commit it are guilty of the body and bloud of the Lord. A very hard censure of a fault that seemes not to bee very great What to profane the Sacrament shall it bee counted murder and bloud-guiltinesse an abetting and consenting to the damnable fact of Iudas and the Iewes in crucifying the Lord of Life A very horrible offence But here not much out of the way let us learne one observation that may be of use to rectifie our judgements in this and other the like matters T is this The quality of Sinne is not to be measured by ours but by Gods Iudgement of it As the heavens are above the Earth so are my waies higher than your waies and my thoughts above your thoughts saith God Esay 55.8 T is true in all things and it holds in this also about the nature of siâ—ne God seeth not as man seeth he iudgeth not as man iudgeth T is as naturall to man to extenuate sinne as it is to sinne to make a small fault of a great and no fault of a little one Our love to the pleasure of sinne blindes our iudgement in discerning of its filthy nature Whence issued that notorious depravation of the Law of God by those favourable and flattering interpretations thereof which the Pharisees of old brought in and those of Rome still maintaine yea naturally every one of us allow them in our harts Alas what great harme can there be in 't to be rashly angry when a man 's urgâ—d to it to call our brother foole to looke on a woman with some ill desire and no more to sweare by Ierusalem by the Temple the Altar by ones Head this Hand this Light or such other little oathes these be small matters veniall sinnes and why should we bee so nice as not to thinke that the Pharisees were in the righâ— leaving out such petty matters as not forbidden by the Law True most men would thinke so but our great and onely Doctor Christ Iesus whom wee ought to heare hath taught us another lesson not to iudge any thing a toy and trifle that breakes Gods Law and brings the soule in danger of hell fire See Matth 5. For a man whose calling requires it not to reprove his brother when hee sees him runne into an ill coâ—rse and by loving rebuke to reclaime him woâ—ld be interpreted by most for a courtesie rather than an unkindnesse Why should he meddle and put his friend into melancholy provoke him to anger and dislike of him with many pretences See now what God iudges of this kinde-heartednesse he caâ—ls it hatred of our brother in plaine tearmes Levit. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him Saul had a faire excuse one would have thought the people must have a little content in the spoyle of the Amalekites and God must â—ave a sacrifice too if then something of the best bee spared from destruction will Samuel take it so hainously Yea that hee will and God also who by Samuel tells Saul that however he sleight the matter yet this his offence is Rebellion and that as bad as Witchcraft and that his transgrâ—ssion is Iniquity and Idolatry and that which will grieve Saul more than the losse of Gods favour he shall lose his Kingdome for it 1 Sam. 15. It s a small thing to eate an Apple true but t is a great matter to disobey God and if Adam transgresse though but in taking of an Apple he shall dye for it and all his posterity Nothing then is small whereupon depends the sanctity of Gods commandement and our obedience Now here you must remember that there 's a double reason why wee our selves are not equall judges of the nature and quality of sinne 1. Because we are the parties accused and impleaded as guilty of sin and therfore we cannot be equall arbitrators in our owne cause where love of sin and of our selves must needs make us partiall 2. Our judgement is not the rule of righteousnesse but only Gods will and Gods law Hee is Iudge and the only Lâ—â—-giver that must save or destroy acquit or condemne He is the person offended that only can without partiality interpret the quality of the offence Let this then bee a caution to make us looke about us and advise what we have to do when wee deale with sinne We know not what we goe about when we meddle with it it 's like entermedling with State businesses a small matter as a word misplaced a circumstance not observed throwes a man before hee is aware into a Premunire or Treason Power is in the hand of a King and t is hee must interpret how farre hee takes himselfe wronged by the attempt So in sinne when wee meddle with it wee meddle with God our chiefest Soveraigne Lord our allegiance to heaven is streight-waies called in question every offence in this case is Capitall and incurres the punishment of rebellion Wherefore it concernes us so to thinke of sinne as God speakes of it and in this point lesse than in any to leane unto our owne wisedome but to be rul'd by his All our Distinctions Extenuations Qualifications Rejections upon other good Intentions with a thousand such other shifts will vanish away into horror and utter confusion when God shall lay righteousnesse in the ballance and censure our sinnes according to his most impartiall and exact judgement Thus much I thought it not amisse to obserue by the way seeing the Apostle seemes to goe farre in censuring this sinne of unworthy communicating to be no lesse fault than guiltinesse of bloud that wee may not thinke the Spirit of God here speaks by an Hyperbole but that we may learne as here so in other things to bring ouâ— judgements to his and not to qualifie his by our Rhetoricall devices Wee must now proceede to enquire what the Apostle meanes when hee saith that such as eate and drinke unworthily are guilty of the body and bloud of the Lord. By the body and bloud of the Lord he meanes the Death of Christ Iesus whose body was crucified and his bloud shed by the Iewes But here the question is how such as profane the Sacrament are guilty of Christs death I answer Guiltinesse of a fault reacheth partly to the Actors partly to the Abettors of it such as give counsell and ayd to the doing or consent to it when t is done Those are the principall these the accessory and in all crimes that are capitall the same punishment is due unto both Now the Iewes were the principall actors and so in the first place guilty of
question Yea or Nay Whence it will be easie to give a true censure of our spirituall estate how matters goe with us in regard of grace or corruption This is in few words selfe-examination the necessity of which duety will appeare unto you by consideration of a double consequent that followes one upon the neglect the other upon the practice thereof 1. The neglect of this Christian duety breeds ignorance of a mans spirituall estate a fault very easie to be run into but be yee assured of very great danger to those that take no notice of it in themselves T is true that mans heart is deceitfull above all things and t is very difficult to know it thoroughly besides that love of sinne and selfe-love makes us unwilling to see our own foule corruptions or to enquire after such vertues and graces as we know the want of them would but grieve us and we suppose withall that if we had them they would be but a burthen to us Wherefore we are apt to cast a vaile upon our understanding and take up our rest in an ignorant perswasion that all is well with us because wee list not to know what wee want Which resolution how dangerous it is will soone appeare to any that can understand what mischiefes these are namely hardnesse of heart presumptuous boldnesse in sinning continuall danger to fall from bad to worse and a fearefull preparation for all future terrors There is no Milstone or Adamant so unyeelding to the stroke of the hammer as is that heart which hath once for all taken up this conclusion All is wel with me Counsel him admonish him threaten him out of the Word Lapidi dixeris in another sense he heares you not you may hold your selfe quiet hee is well and warme what doe you disquieting him Discover unto him the danger of such courses as hee followes that if he continue therein hee runnes upon his owne eternall ruine and destruction you move him not a jot except it be to choler in which for your courtesie he 'le returne such an answer as this Sir shift for your selfe care not for mee I trust to doe well enough for all that you say to the contrary and so hee goes on presumptuously till at last he perish in his great folly Besides such a carelesse regard of ones spirituall estate throwes a man every moment upon a thousand unexpected dangers Hee that knowes not how bad he is assuredly he cannot tell how bad he shall be We walke among snares and temptations are laid for us which way soever wee turne our selves about to prevent these there needs great wisedome and watchfulnesse hee that hath neither can hee hope to escape taking When the prudent are oftentimes caught what shall become of rash and heedlesse adventurers Surely experience tells us what is the issue of such wretchlesse and ill-advised men when God in his righteous judgement shall suffer them to fall upon some fearfull temptations that fit their secret but to themselves unknowne corruptions they take fire at the first stroake and breake out into those vile impieties when even themselves aforetime could not thinke of without detestation But yet there 's a misery worse than all this when once God shall awake such a sleepy conscience and teare off that covering wherewith sloath and security had â—â—uffled and over-spread it When by some notable judgment fallen on a man God shall quicken in him the remembrance of his former iniquities or when sicknesse shall seaze on him summoning him to death and death to judgement when hee shall see his sinnes set in order before him and large rolles of inditement written against him within and without full of sinnes and woes thinke you not that a man hath then rewarded evill unto his soule by plunging himselfe into those perplexities which watchfulnesse in time would have prevented Oh what a maze is such a man in who hath so many reckonings to be made up when new and old must be reckoned for at once when so many thousand thousand debts are to be cleared whereof there is not so much as one poore farthing discharged Had it not beene wisedome to have lookt into these things betimes againe and againe to have set all reckonings to right to have gotten the debt-booke crossed the obligation cancelled and a discharge sealed up unto our consciences in the bloud of Iesus Christ This had beene a safe course and not like desperate Bankrouts to let all things runne at adventure Then might one have rejoyced in sicknesse and triumpht in death being delivered from all those terrors which utterly overwhelme those carelesse persons who in their dayes of peace and health never remembred God or themselves This and more also if more can be is the danger of this duetie of examination neglected the benefit that comes by the 2. Practice of it is on the contrary a distinct and cleare knowledge of our spirituall estate By this proofe and examination of our selves we shall know plainly whether we be in the Faith whether Christ be in us yea or no whether we be dead in sinne or alive to righteousnesse wee shall see what graces we have what we want what corruption we have overcome what doe yet overcome us what godly duties we practise what we omit where wee doe well where wee faile This will discover unto the whole temper of our soules what evil affection is strongest in us in what thing we are aptest to sinne that so wee may be the more â—eedfull to prevent a danger againe what graces are weakest in us what most usefull for us that so we may get these and strengthen those This particular distinct knowledge of our selves will bring forth these three blessed effects 1. Wakefulnesse and tendernesse of Conscience Hee that is thoroughly acquainted with the state of his body thaâ— knowes what dish is hurtfull what healthfull to him he tâ—at hath found what the danger of a surfeit is will be you may be sure wary of his diet and course of living Nature learnes us this care over a crazie body and grace will teach as much watchfulnesse over a sinfull soule Hee that hath taken thorough notice of the great distempers of his heart how quickly enticed by every temptation to practise any evill to neglect any good duties Hee that hath found how ougly and fearefull the face of sinne is when it is presented in its true shape stripped of all its lying pleasures or profits and accompanied onely with Gods hatred and curse He that hath found what it is to venter upon sinne with the losse of Gods favour the joy of the holy Ghost the peace and sweetest repose of a good conscience blame him not my Brethren if hee be affraid of sinne Doe not censure him for foolishly precise if hee often aske and inquire and doubt in many particulars of his practice not daring to hazzard himselfe where haply hee sees others goe on confidently Nay blessed is this tempter of the heart
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
When those externall rites were kept without this spirituall use of them wee know how meanly and contemptibly God speakes of such a mechanicall worship Esa. 1. vers 11. seq He sets forth his displeasure against such services in all termes of dislike and disdaine telling the people That the multitude of their Sacrifices is to no purpose that Hee delights not in the bloud of bullocks and fat of fed beasts that hee requires no such things at their hands that such oblations are vaine and an abomination their solemne feasts and assemblies he cannot away with them that his soule hateth them that they are trouble to him and hee is weary to beare them And wherefore now all this disdaine of such Ceremoniall worship the reason is vers 15. Your hands â—re full of bloud Againe Chap. 66.3 hee sets it out to the full how acceptable such service is to him Hee that killeth an oxe is as if he slew a man hee that sacrificeth a lambe as if he cut off a dogges necke he that offereth an oblation as if hee offered swines bloud he that burneth incense as if he blessed an idoll Nothing can bee spoke with greater scorne and indignation the reason wherof followes in the next words Yea they have chosen their owne waies and their soule delighteth in their abominations So long as they follow this course God detests thhem and all their services Now in the times of the Gospell Christ having reformed the worship of God hath abolished those carnall ordinances and in roome thereof erected a worship of God in Spirit and Truth Wee are to performe a spirituall worship but yet withall some outward bodily observations are required of us now though very few and very easie To fast to bow their knee in prayer to pronounce or heare the Word the administration of the Sacraments in all their outward rites these are externall and bodily exercises which profit little where godlinesse is wanting The Kingdome of God saith the Apostle is not meates and drinkes but righteousnesse and peace and ioy in the holy Ghost These things are first acceptable to God and other things for them Outward Ceremoniousnesse is meere hypocrisie where grace and sanctity is not first mover to such observances T is a poore matter to forbeare a meale or twaine and yet take ones fill in sinne till he surfeit to goe softly looke sadly speake faintly and weepe a little too as it were in sorrow for sinne and carry in ones breast a heart unrent unbroken unsofâ—ned by true sense of sinne and worke of grace What profit is it to speake a Sermon or heare a Sermon when onely one mans tongue and the others eares are imployed for that houre when it comes not from the Preachers heart nor pierceth unto the hearers conscience neither the one nor the other intending to practice as they speake or heare To what purpose is it to â—ow the body to God and yet to make ones heart like an iron sinew that 's too stiffe and stout to bend in obedience to Gods Commandements If the tongue goe glibbe the eyes and hands lift up to heaven yet if the thoughts wander the heart and affection lie flat upon the earth will such a prayer be an acceptable Sacrifice What availâ—s it a man to have his face sprinkled with a little cold water but not to have his heart washed from an evill conscience and purged from the uncleannesse of sinnefull corruption to take on him in Baptisme the badge of Christianity yet in his conversation to live like an Infidell in all disobedience to the Lawes of Christ Will it advantage a man any whit that he goes foure or five times a yeere to the holy Sacrament if he be either ignorant of what hee goes about or prophanely carelesse of making good use of what hee knowes If hee remaine still irreligious and impenitent continuing in covetousnesse in swearing in lying in idlenesse in uniust practices to get gaine in common neglect of the exercises of Religion a secret despiser of grace and scoffer at true sincerity with other the like ungodly practices will it helpe or save him that at solemne times hee comes to the Lords Table there eates a bit of bread drinks a little wine heares a few prayers staies till all be done and so away the same man hee came thither No this helpes not but hurts exceedingly having brought upon himselfe the guilt of a fearefull transgression in profaning the holy Sacrament because hee discerneth the Lords Body God who looketh unto the heart and is well pleased in the sincerity thereof regards no Ceremony without obedience but hates such complementall hypocrisie as much as wee doe detest the like dissimulation in a man that vailes bonnet bowes hammes smiles in your face speaks faire and friendly but yet his heart is not with you But we passe from this point having touched upon it heretofore wee come unto the punishment here denounced against unworthy receivers of the Sacrament viz. Damnation He eateth and drinketh damnation to himselfe For these words wee are to enquire what is meant by Damnation in this place and what it is to eate and drinke it Damnation in this place signifies two things 1. That punishment of man in hell fire which wee call eternall damnation 2. Those evills which in this life are inflicted upon transgressors which we call afflictions and temporall iudgment Both these are included in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred Damnation That eternall iudgement in hell fire is hereby meant will be made apparant unto us 1. From the nature of the sinne of profanation of the Sacrament which were it but a small offence did yet deserve the wages of eternall death but being so hainous and horrible a crime as it is viz. Guiltinesse of the Death of Christ it must make him that commits it obnoxious to everlasting condemnation 2. From the quality of the persons that commit this sinâ—e who are partly the wicked that continually profane this Sacrament partly the godly that yet sometimes profane it too Such as bee ungodly unbeleeving persons they without doubt bring themselves in certaine danger not of temporall judgement alone but much more of eternall damnation for their perpetuall abuse of thâ—se sacred mysteries whereof they partake without faith repentance or any amendment of life at all As for the true beleevers they doe sometime come unworthily to this holy Table being now and then overtaken with security and seduced by manifold temptations though otherwise holy and godly men This their negligence deserves also the same punishment though God for Christs sake be pleased to turne from them his everlasting wrath making them only to feele a little part of his displeasure in some temporall afflictions wherewith hee chastiseth them for the amendment of their error Now what temporall judgements are signified by this word Damnation is manifest also by the Text in the verse following where the Apostle mentions sicknesses infirmities and temporall