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
they will not learne their duety in this or any other part of Gods worship It must needs much affect the heart of any one that is Christianly disposed with sorrow indignation â—o see those that professe themselves the servants of Christ know as little of him as those that are his open enemis Barbarians and Turkes know the name of Christ and so doe these but for their duety in the worship and obedience they both know much alike This and more might be said were it not in this place where knowledge doth abound Neverthelesse to deale plainely let no man flatter himselfe nor another Let us bee well advised that none of us be ignorant amongst so plentifull so easie means of knowledge A great fault it is in any in us much greater who if wee bee not better than others are and therefore worse because we ought to be better Vbi sublimior praerogativa maior est culpa saith Salvian and hee gives a good reason of it because Praeter eam deformitatem quam vitium in se habit ipso sublimitatis nomine notatur Ignorance in matter of Religion is of it selfe a notable deformity in every one that calls himselfe Christian but in the learned their profession makes it much more visible and odious Those that be free from this fault are also free from touch of this reproofe but if any may iustly blame himselfe for being ignorant of this duety let me bespeak him in Salvians words Non à mea sibi hoc lingua dici aestimet sed á conscientia sua T is not I but his owne conscience that reproves him And let such a one carry hence this lesson to his study That he that 's ignorant must needs bee wicked even because he is ignorant nor is it possible but hee shall faile in his duety whatever he goe about For the Sacrament t is plaine an ignorant receiver is an unworthy receiver because as the Apostle speakes afterwards verse 29 Hee discerneth not the Lords body he knowes not what ends and uses are to be made of this holy Sacrament We must know that we now have no altars to the unknown God no worship of a knowne God in an unknowne manner wee must understand both whom and how we worship else our service of him is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service as the Apostle would have it Rom. 12.1 but a blinde ayme and brutish devotion 2. The Superstitious who use the Sacrament quite in another fashion other intents than Christ ever appointed it In this kinde those of the Romish Church have intolerably perverted this holy Institution of Christ both Priest and People There 's scarce left any shadow at all of the first Institution all 's perverted and corrupted with fond and impious abuses Never was there any device more blasphemous and more ridiculous too than that abomination of the Masse Wherein wee have a Supper for the living turned into a sacrifice for quicke and dead a Minister into a sacrificing Priest a Table into an Altar Bread and Wine into very flesh bloud and bones eating of bread into devouring of a living man a cup of wine turned to a draught of mans bloud the remembrance of Christs death into adoration of the outward elements all the simplicity of Sacramentall Actions metamorphosed into strange gesticulations crouching ducking crossing over the bread the wine the Priest the people whispering murmuring washing shifting from place to place from this to that side dipping the bread in the wine mingling the wine with water lifting up the bread over the Priests head keeping it like a Bee in a boxe carrying in procession bringing it to sicke mens bed-sides to keepe thence evill spirits carrying it into the field in warre to defend from gunshot with a world of other ceremonies trinkets and fopperies deuised without any ground in Scripture or reason as may be seene in their bookes and practice By this meanes they have turned the Sacrament into a Stage-play or Masking shew where the poore people are spectators only understanding nothing at all but feeding their eyes by gazing upon the outside of empty ceremonies and idolatrous pompe It is a thing somewhat admirable to consider whence and how so great impiety should spring from so plaine an Institution as this of the Sacrament is and how in course of time it should so farre degenerate into such a strange mixture of foolery and iniquity but as in Gentilisme the divell having drawn men from the knowledge of one pure invisible God he easily puld them into infinite errors both to frame unto themselves many gods and to conceive most absurd opinions of them so here having once perverted the simplicity and sanctity of Christs institution he hath by degrees every age adding some new tricke or other brought it at last unto that Masse of Idolatrous abominations which Gentilisme it selfe couâ—d hardly equall and Christianity but that it sees now come to passe could never have suspected the possibility of it Wee are highly to praise Almighty God that hath delivered us and this whole land from so great a corruption and that we have the Sacraments celebrated in our Churches in that pure simplicity of substance and that reverend decency of ceremonies as is agreeable to Christ his first Institution Neverthelesse we ought yet to be admonished that even we take heed of superstition that in our secret thoughts we incline not too much unto that conceit of Opus operatum Let none think the the bare outward actions and elements are able to sanctifie him or that he is the better for them and the ground he treads on for that day that if he goe fasting he hath the more if having eaten before hee hath the lesse benefit or that even the very receiving of the elements is of great vertue to a sicke man I confesse t is so to him and all others if with a pure heart and faith unfained it be rightly received onely this would be looked unto that Protestants in profession be not Papists in some part in their opinion conceiving too highly of the outward worke taking little heed to the inward vertue Against the superstitious use of this and all other parts of Gods service let us remember that rule of Christ In vaine they worship mee teachiâ—g for dâ—ctrines mens traditions If Scribes and Pharisees Papist oâ— Protestant deprave Gods ordinances or make new of their owne teaching them for doctrines whereby and wherein to worship and please God Wee speake not now of lawfull ceremonies that touch not the substance of Gods worship in so doing they teach an error and worship God in vaine 3. The Vnreformed who haply know what belongs to the Sacrament and use it not with any superstitious conceit but yet they use it without any amendment and reformation of life This kinde of profanation is of all most to be feared amongst us where knowledge of the nature of the Sacrament takes away all superstitious opinion in the use
not limited to this or that time Sinne is deceitfull and our hearts may be hardened by such carelesnesse A godly man is not so priviledged but hee may receive the Sacrament unworthily comming to it in a carelesse and prophane manner And therefore these Graces must ever more be set aworke and fresh meanes still useth for their increase We have done with the sin of Prophanation of the Lords Table in Vnworthy receiving of those holy mysteries mentioned vers 27. We have also shewed what is the meanes whereby that sinne may be avoided which is due examination of a mans selfe spoken of vers 28. Wee must now goe forward unto the punishment of this sinne when men come unto the Sacrament unworthily this is set downe vers 29. in these words For hee that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body These words containe a plaine declaration of that danger whereinto men runne who neglecting duely to examine themselves approach unworthily to the Table of the Lord. They bring themselves in danger of damnation that do so and therfore they had need be very wary circumspect with what minde and how disposed they venture to come unto the Sacrament In the words we have two parts First The sin of unworthy receiving the Sacrament mentioned before verse 27. Here againe repeated with an addition of an interpretation what is meant by eating and drinking unworthily For he that eateth and drinketh unworthily But how is that done the last words of the verse shew it Not discerning the Lords Body Secondly The punishment that 's inflicted upon this sinne which is Damnation or Iudgement in these words Hee eateth and drinketh damnation to himselfe Touching the sinne of eating and drinking unworthily we have spoken at large heretofore for the present I shall only adde a word or two concerning that clause which the Apostle addes by way of interpretaton viz· Not discerning the Lords Body The meaning of the phrase is not obscure To discern the Lords Body is to put a right difference between the outward Elements in the Sacrament and common bread and wine This difference is not at all in substance but in the use the one is profane the other sacred being set apart to signifie unto us the benefits of Christs death passion He then that toucheth these outward Elements without any due regard unto their mysticall use as they set forth unto us our Redemption by the Body and Bloud of Christ but useth them as he would doe his ordinary food hee discerneth not the Lords Body because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he separateth not nor putteth any distinction between the holy and profane but useth that which is sacred in a profane manner Of such that doe this there are two sorts 1. One Ignorant that know not the signification and use of these things who come unto the Sacrament upon meere outward respects without all regard to the spirituall use of it They know not poore soules what it is to feed on Christ by Faith how his flesh becomes meat indeed his bloud drinke indeed unto them they have no skill in such mysteries as these Bread and Wine they see upon a Table and some extraordinary solemnity in the distribution thereof and therefore as at a great mans table they behave themselves soberly and mannerly and that 's all the devotion they have or thinke they need to have 2. Another sort are Negligent persons that know well enough the end and use of these things but by reason of security with other worldly and wicked affections they become carelesse and unprofitable partakers of these holy mysteries They stirre not up their hearts unto the exercise of these heavenly graces unto worthy receiving They strive not for more assurance of Faith in laying hold on the promise of grace offered them in Christ their hearts are not touched with greater sorrow for sinne that hath crucified Christ nor more ardent love unto Christ who by his bloud hath washed away their sinnes nor spirituall joy in Christ who hath done so great things for them Their resolutions of obedience unto Christ are not quickned with more vigor and constancy than before But in this and all other graces they are as they were not a whit amended and increased by this so holy meanes as God hath of purpose appointed for the nourishment of grace in the heart and obedience in life Both these sorts are faulty in not discerning the Lords Body the one not doing it at all the other no◠as they should doe it As in the time of the Ceremoniall Law these that observed the Legall Ceremonies either without knowledge of their use or without true devotion in faith and obedience both did profane them so is it still in these ceremonies of the Gospell They doe not discerne Lords Body who either mistake the shadow for the substance ignorantly supposing nothing else is to be looked after but that which is visible in the outward Ceremony or who know whereto these Sacramentall Ceremonies tend but out of negligent profanenesse use them not with that spiritual affection which is agreeable to the institution of God Of the two faults t is hard to say which is greater and which the Apostle most chargeth the Corinthians withal or whether both alike They were a Church but newly converted from Gentilisme out of whom t was hard to take away on a sudden their former ignorance and profanenesse They had been instructed but yet they might in many things be mis-led through blindnesse Neverthelesse profanenesse seemes to have borne the greatest sway amongst them offending not so much because they knew not what was their duety about the Sacrament as for that they cared not to observe it The conclusion that ariseth from these words of the Apostle is this in the generall The worship of God is then profaned when the Ceremony and outward worke thereof is performed but the spirituall inward service neglected Bread and Wine breaking powring out distributing eating and drinking all these things are but sensible representations of spiritiuall good things they are the shadow but the substance is Christ and therefore if the heart dwell only upon these outward Ceremonies and Christ be neglected the Sacrament without all doubt is profaned God hath appointed those things to helpe our infirmity thereby to ascend unto higher matters but not to nourish is in our weaknesse still to gaze on transitory outward things This is a generall rule not for Sacraments alone but in every part whatsoever of Gods most holy worship The service of God during the time of the Law consisted much of carnall ordinances as the Apostle calls the Sacrifices Meates Drinkes divers Washings with such like outward observations in the Iewish Church Heb. 9.10 But yet then in these carnall ordinances there was a spirituall worship required namely that these things were to bee observed with knowledge in fath in zeale to Gods glorie and with reformation of life