The punishment which they incurre who commit the sin and neglect the means now that is damnation or judgment vers 29. This punishment as it is temporal is amplified three waies 1. By experiment in the Church of Corinth wherein God made it appeare by judgments he inflicted upon theÌ„ how much hee was offended at the profanation of the Sacrament verse 30. 2. By the true cause of those afflictions the not-judging of thâ—mselves vers 31. 3. By the right end wherefore these judgements came upon them which was to bring them to repentance for such their abuse of Gods ordinance lest otherwise going on they fall into further condemnation vers 32. At this present I shall speake only touching the sinne of unworthy communicating at the Lords Table whereof the Apostle speakes in these words Verse 27. Wherefore whosoever shall eate this bread and drinke the cup of the Lord unworthily shall be guilty of the bodie and bloud of the Lord. In this verse we have two generall parts 1. The sin it selfe unworthy receiving the Sacrament in those words Whosoeuer shall eate c. unworthily 2. The quality of this sinne t is no small fault but a bloudy offence t is to be guilty of murder and that of the best man that ever was Christ Iesus Hee shall bee guilty c. Of these in order First let us enquire what it is to eate this Bread and drinke this Cup i. e. to receive this Sacramenâ— vnworthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnworthinesse in receiving the Sacrament may be taken in reâ—pect either of the person or of the manner of receiving Vnworthinesse of the person is not here meant for so t is apparant that no man can come worthily to the Sacrament forasmuch as the best of men cannot deserve of God the smallest blessing of this life much lesse so great a favour as to enioy the benefit of the Word and Sacraments to everlasting life Wherefore in our publique Leiturgie wee doe iustly acknowledge That we doe not presume to come to this Table trusting in our righteousnesse but in Gods great mercy and that we are not worthy so much as to gather the crummes under the Lords Table much lesse to sit thereat as a guest Vnworthinesse then is here to be taken in regard of the manner of receiving A poore man may bee unworthy to be set at a Kings table but yet he may there carry himselfe worthily i. e. in such a decent behaviour as is agreeable to the reverence and maiesty of the place in which hee is So we are unworthy to sit at this Table yet when God invites us thither wee may carry our selves worthily i. e. in such a holy disposition of our hearts and reverent demeanour in our outward actions as God requires of us in so sacred a businesse The poverty blindnesse lamenâ—sse and the like is not objected to such as come to the Marriage-feast Matth. 22. but the matter that is questioned is the want of a wedding garment Now you know that hee which makes a solemne sumptuous feast cannot but take it as an indignity and dishonour offered to him and his cheere if any be so rude as to thrust in himselfe among the rest in his ragged and vile apparrell Let us then see how we may offend in the manner of celebrating this Sacrament We shall know this by that which the Apostle reproves in these Corinthians They had many faults among them they are here taxed for dissentions quarrelsome factions amongst themselves vers 18. for prophanenes in comming to the Sacrament with as little reverence as they did to their Love-feasts nay with lesse having in those feasts first distempered themselves vers 21. for excesse in their Love-feasts and thence comming drunken to the Sacrament vers 21. lastly for pride and disdaine in despising the poorer sort that had not wherewithall to carry matters in so brave and frolicke manner as themselves vers 22. Thus they cared not with what mindes nor in wâ—aâ— manner they came to the Lords Supper making the Sacrament an occasion of debate hatred riot and luxurie which should have beene a cause of modesty peace humility sobriety and love The case was too too bad with thâ—m their disorders being so fowle that the Apostle professeth in expresse termes that this their comming together could not bee called a celebration of the Sacrament This is not saith he to eate the Lords Supper vers 20. Now what the Apostle reproves in them in regard of the forenamed particulars holds true by proportion in all communicants in regard of other the like disorders whence in the generall observe this conclusion They that celebrate this Sacâ—ament in any other manner with other mindes for other â—nds than Christ intended in his institution of it they observe it unworthily For this is a generall rule touching every part of Gods worship We must serve God noâ— as we thinke fit but as he hath appointed God must bee Iudge of his owne honour and in all matters of substaunce there is nothing befitting and aggreeable to his good liking but those things that he hatâ— commanded observed and done in that manner which he hath prescribed And therefore in this Sacrament t is not what ends and fancies we have of it but what manner exercise of Religion God hath intended by it that is acceptable If this bee neglected the Supper of the Lord is not celebrated worthily but unworthily profaned But not to stay upon generalities let us see how many waies the Sacrament is thus profaned 'T were endlesse to reckon up all particulars wherefore observe that there are generally three sorts of people who doe unworthily receive it The 1 Ignorant 2 Superstitious 3. Vnreformed in life 1. The ignorant who observe it of fashion by course of Law and custome of the Countrey because they are now at yeares of discretion and must doe as others doe but in the meane time know not a syllable what it is or whereabouts they goe Examine them they cannot tell you what a Sacrament is what the outward signes are what the graces thereby signified are what the ends and uses of a Sacrament bee If you aske them these questions they understand you no more than if you spake in an unknowne language or if they can answer you out of a Catechisme t is by rote they doe not know a â—ot the meaning of what they speake and you may perceive it plainly doe but a little vary the question from that which they finde in their bookes These when they come to the Sacrament are meerely passive in all that businesse there their bodies are there they sit and see and doe as others doe but for their mâ—ndes they cannot tell which way to set them aworke in any meditation Were I to speake to an auditory that is not learned this fault were much to be urged It deerves much pity to see abroad that some are not taught and more detestation to behold that for the greatest part
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
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
contentments and hee will be an enemy to all that thus controule him Wherfore you see how dangerous t is to trust our selves wherein without great heed taken we may be Christs bitter enemies when we thinke we are his deare friends Let this be observed by those that are apt to thinke Oh if Christ liv'd on the earth or the Apostle Paul or some other of those famous men were alive to preach unto us wee would honour them with all possible reverence we would kisse the ground they trod on chaine our eares to their lips follow them heare them obserue them doe as they bid vs. Fond conceits of men that know not what they say such was the opinion of the Pharisees touching the old Prophets Oh had we then lived c. such was the rich mans dreame in hell Oh father Abraham but if one come from the dead Wee know how vaine these imaginations were and will alwayes prove Men admire vertue when they see it not and the old proverbe is true Dead men doe not bite The Prophets are dead Christ is gone to heaven Paul preaches no more their names are now most honourable t is a credit to bee their Disciples and as for their writings we can chuse either not to reade them or not to apply them But did we indeed sâ—e the holinesse humâ—lty zeale severity against sinne strictnesse of conversation still living and breathing in these men were Christ againe in that his humbled estate or any of his servants to preach unto us out of our Pulpits should they with their accustomed boldnesse and zeale freely rebuke the disorders that are amongst all sorts of men the Atheisme Infidelity Profanenesse Pride Luxury Oppression c. that are now in the Christian world Christ must be crucified againe and scorned as much as ever Paul should againe be accused by many a Tertullus for a pestilent fellow and mover of sedition throughout the world Act. 24.5 Amaziah would make a complaint upon Amos to Iereboam that Amos hath conspired against him in the midst of the house of Israel and that the Land is not able to beare all his words Amos 7.10 Ahab would againe call Eliah a troubler of Israel and his enemy because hee reproves him of his Idolatry covetousnesse and murder 1 King 13.17 21.20 Looke what measure they found in their times the same they should finde The reason is manifest from that of Salomon the rightious is an abomination to the wicked impiety and ungodlinesse abhorres the fellowship of holinesse puritie they that doe evill will hate the light and that of Christ stands good for ever Ioh. 7.7 The world hateth me because I testifie of it that the workes thereof are evill It hated him then in his owne person it hates him now in his Word Sacraments Ministers and Ambassadors all which are by ungracious men yet calling them for Christians derided scoffed contemned and trampled upon by a thousand indignities and hate him it will still so long as Christ by his Word Ministers shall rebuke men of all their ungodly doings It is not possible that men should ever love those in whom as Salvian speakes Nihil vident suum quoniam Dei totum they see nothing agreeable to their own humours because all things agreeable to Gods will To conclude then let us not thinke that because wee are baptized professe Religion heare the Word receive the Sacrament wee are therefore such as doe truely love and honour the Lord Iesus Christ. No let us goe upon a surer ground and that is that most certaine and infallible rule which Christ gives Iohn 15 14. Yee are my friends if you doe whtsoever I command you Hee loves him truely that loves to obey him and for his sake will bee content to doe any thing he bids him be disobedient and pretend what thou wilt thou art an enemy of Christ and Christ an enemie of thine Thinke of this seriously as many as God shall touch their hearts to goe unto the Sacrament that they may first purge their soules of their inward rebellion and naturall hatred of Christ lest whilst they in the Sacrament seeke for life by his death they become guilty of his death And remember that as the bloud of Christ sprinkled on the soule by an holy faith speakes better things than the bloud of Abel namely for mercy and pardon to bee given us so where t is despised and troden under foot being counted as an unholy thing it cries much â—owder for vengeance than did the bloud of Abel and deserves a sorer punishment than any transgression against Moses Law Heb. 10.28 29. Thus we have seene the nature and quality of this sinne of Vnworthy partaking at the Lords table it followes that we goe forward unto the meanes which the Apostle here prescribes for the avoiding of this sinne and that is diligent examination of a mans selfe before hee come unto the Sacrament This the Apostle sets downe vers 28. in these words Wherefore let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. The words need not any curiosity in the division or interpretation of them The sence is plaine Here 's a duetie commanded unto us that 's Examination of ones selfe and here the time or particular occasion that requires it that 's Before we come to the Sacrament T is not put to our discretion the words are imperative Let a man examine let him eate He must doe both but first examine then eate The practicall conclusion that hence issues out is this It is a necessary duty of every one first to examine himselfe before he presume to come to the Lords Table In unfolding unto you this point of most excellent practice in Christianity let us ascend a little from the particular to the generall first touching upon the nature necessity and use of Selfe-examination considered at any time then descending to the explication of this duety with its particular relation to the Sacrament To examine ones selfe is in briefe to take a true suruey of our spirituall estate in grace This done by comparing our present condition what wee finde in our selves with the Scriptures The Scriptures are they that supply unto us all Articles to be inquired of telling us what is good and required of us what evill and forbidden to us They acquaint us with the nature of every sinne of every grace making a full discovery of the kindes and properties of both When now a man shall question himselfe upon such interrogatories as these Such and such sinnes are forbidden in the Word and they that love and live in the practice of them are wicked and gracelesse persons Am I one of them that delight in doing such things Againe Such and such graces and dueties are required of all thosâ— that are truely good and godlie men Have I those graces Doe I practice those dueties The conscience being thus examined will returne a true answer to every
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
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