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
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
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
wee diligently the quality of the punishment it selfe for the rule holds true very commonly that God punisheth men in the same kinde wherein they offend Whence it will be easie by the punishment to judge of the sinne If a Land be smitten with a famine of bread is it not because plenty hath bred luxury if with a famine of the Word was it not because it was entertained with disobedience and contempt if with poverty t is because riches bred vice if David defile his neighbours wife so shall Absolom deale with his owne concubines if hee murder Vriah so shall Absolom doe to Amnon and seeke to doe the same to his father Is a man vexed with disobedient children t is likely himselfe was so to his owne parents if friends be unfaithfull to thee hast not thou beene so to thine or hast thou not made flesh thine arme and put more trust in them than God Is disgrace fallen upon thee and wast thou not proud before Doe thy gifts of minde or body decay and is it not because thou art high minded unthankefull to God and scornefull of meaner men In short looke unto the punishment and consider it duely we shall commonly finde that in the same or some other kinde neerly proportionable as we have done in sinning so God hath done to us in punishing 3. Observe advisedly the inditements which at such a time thy conscience shall bring-in against thee Conscience is a faithfull Register and what ever drowsinesse may possesse it in times of peace yet so soone â—s its netled and stung with the feare of approaching judgement or the sense of present smart it growes very clamarous and will give us information touching our estate both true enough and loud enough if wee list to heare and observe what it saith If a storm be toward the sea quickly foretokens it by its working and change of colour And in corrupt bodies the least alteration of the weather breeds a distemper in them So doe all outward change whether felt or feared worke strange alterations in the soule that 's tainted with the guilt of any foule transgressions Then be sinnes that were almost forgotten all mustered up together and brought to a fresh remembrance as if done but yesterday and if wee doe attentively marke what Conscience then pleads against us wee shall heare it ring in our eares such voices as these Loe seest thou not iudgement ready now to take hold on thee for such a sinne at such a time committed And thou beest remembred once thou committedst such a secret abomination now see God punisheth thee for it openly So many yeeres agoe such a villany was done by thee now at last God hath met with thee for it Admirable is the worke of Conscience in this regard and very remarkeable in the brethren of Ioseph They had sold their brother and couâ—ened their father and all was husht up for a long time After they goe downe to Egypt they are roughly used there by their unknowne brother imprisoned as Spies no entreaties nor apologies will serve their turne Now their sinne revives and their brother Ioseph comes into their mindes they cannot keepe it in their traiterous and unmercifull usage of their poore brother swels in their consciences and bursts forth at their tongues they cannot take so much time as till they bee all in private but even in Iosephs presence they must out with it Wee have sinned against our brother c. therefore is this trouble come upon us Gen. 42.21 So Iob in his elder yeares when he fell into those great calamities though a holy and good man yet confesseth that he smarted for the sinnes of his youth Thou writest bitter things against mee and makest mee to possesse the sinnes of my youth saith hee Iob 13.26 Sinne may be soone committed but t is not so soone forgotten God remembers it and Conscience registers it and an hundred yeares after the fact done a man may heare on 't againe to his woe and griefe By these three directions well observed wee may speedily attaine the knowledge of our sinne for which at any time Gods punishing hand lies upon us that so knowing where the disease lyeth we may with speedy successe apply the medicine of Repentance and true Reformation And so much of this point I goe forward For this cause many are weake For the abuse of the Sacrament in not discerning the Lords Body God plagued them in their owne bodies with diseases and death Hence the conclusion is That The abuse of spirituall good things causeth losse of bodily and temporall good things This is agreeable to reason and equity That where the greater good is despised there men should bee punished with deprivation of that good which is lesse in worth but more in their esteeme to the end that by the want of this they might learne to have a better regard unto the other They that abuse spirituall good things will much more abuse corporall good things wherefore God at once both prevents their sinne in these by taking them away and also punisheth their sinne in those by such a deprivation of these Besides it is the nature of sinne as it infects the soule so it hurts the body and all externall good things Adams abuse of the forbidden fruit brought destruction upon his soule and death upon his body and a curse upon all â—he world which God had given him as his patrimony and inheritance· No lesse dangerous is the abuse of the commanded fruit that wee so call Iesus Christ the Tree of Life in the Sacrament They that eate it worthily feed therby both soule and body they tâ—at profanely use it bring destruction upon both Godlinesse saâ—th the Apostle hath the promises of this life and that which is to come and therefore on the contrary Vngodlinesse hath the threatnings of both My sonne let thine heart keepe my commandements saith Salomon Prov. 3.1 If he doe it they shall bring him increase of daies prosperity favour in the sight of God and man health to his navell and marrow unto his bones with abundance unto his barnes and winepresses as it followes in the next verses of that Chapter So on the other side where God is disobeyed his Word and Ordinances despised there nothing thrives well neither for body nor name nor goods but sin like a blasting winde makes all to wither and fade away like a leafe This may lesson us two things 1. That if we would have our bodies and lives to be precious in Gods account we learn our selves to make precious account of his service and holy ordinances If wee contemne the sacred Body and Bloud of Christ and make no reckoning of his death it is but just with God to give up our vile and sinnefull bodies to bee as â—ung for the earth that sicknesse should consume us and the grave have dominion over us No marvell if we be left in bodily weaknesses when we labour not to feele the strengthening power and
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
The punishment which they incurre who commit the sin and neglect the means now that is damnation or judgment vers 29. This punishment as it is temporal is amplified three waies 1. By experiment in the Church of Corinth wherein God made it appeare by judgments he inflicted upon theÌ„ how much hee was offended at the profanation of the Sacrament verse 30. 2. By the true cause of those afflictions the not-judging of thâ—mselves vers 31. 3. By the right end wherefore these judgements came upon them which was to bring them to repentance for such their abuse of Gods ordinance lest otherwise going on they fall into further condemnation vers 32. At this present I shall speake only touching the sinne of unworthy communicating at the Lords Table whereof the Apostle speakes in these words Verse 27. Wherefore whosoever shall eate this bread and drinke the cup of the Lord unworthily shall be guilty of the bodie and bloud of the Lord. In this verse we have two generall parts 1. The sin it selfe unworthy receiving the Sacrament in those words Whosoeuer shall eate c. unworthily 2. The quality of this sinne t is no small fault but a bloudy offence t is to be guilty of murder and that of the best man that ever was Christ Iesus Hee shall bee guilty c. Of these in order First let us enquire what it is to eate this Bread and drinke this Cup i. e. to receive this Sacramenâ— vnworthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnworthinesse in receiving the Sacrament may be taken in reâ—pect either of the person or of the manner of receiving Vnworthinesse of the person is not here meant for so t is apparant that no man can come worthily to the Sacrament forasmuch as the best of men cannot deserve of God the smallest blessing of this life much lesse so great a favour as to enioy the benefit of the Word and Sacraments to everlasting life Wherefore in our publique Leiturgie wee doe iustly acknowledge That we doe not presume to come to this Table trusting in our righteousnesse but in Gods great mercy and that we are not worthy so much as to gather the crummes under the Lords Table much lesse to sit thereat as a guest Vnworthinesse then is here to be taken in regard of the manner of receiving A poore man may bee unworthy to be set at a Kings table but yet he may there carry himselfe worthily i. e. in such a decent behaviour as is agreeable to the reverence and maiesty of the place in which hee is So we are unworthy to sit at this Table yet when God invites us thither wee may carry our selves worthily i. e. in such a holy disposition of our hearts and reverent demeanour in our outward actions as God requires of us in so sacred a businesse The poverty blindnesse lamenâ—sse and the like is not objected to such as come to the Marriage-feast Matth. 22. but the matter that is questioned is the want of a wedding garment Now you know that hee which makes a solemne sumptuous feast cannot but take it as an indignity and dishonour offered to him and his cheere if any be so rude as to thrust in himselfe among the rest in his ragged and vile apparrell Let us then see how we may offend in the manner of celebrating this Sacrament We shall know this by that which the Apostle reproves in these Corinthians They had many faults among them they are here taxed for dissentions quarrelsome factions amongst themselves vers 18. for prophanenes in comming to the Sacrament with as little reverence as they did to their Love-feasts nay with lesse having in those feasts first distempered themselves vers 21. for excesse in their Love-feasts and thence comming drunken to the Sacrament vers 21. lastly for pride and disdaine in despising the poorer sort that had not wherewithall to carry matters in so brave and frolicke manner as themselves vers 22. Thus they cared not with what mindes nor in wâ—aâ— manner they came to the Lords Supper making the Sacrament an occasion of debate hatred riot and luxurie which should have beene a cause of modesty peace humility sobriety and love The case was too too bad with thâ—m their disorders being so fowle that the Apostle professeth in expresse termes that this their comming together could not bee called a celebration of the Sacrament This is not saith he to eate the Lords Supper vers 20. Now what the Apostle reproves in them in regard of the forenamed particulars holds true by proportion in all communicants in regard of other the like disorders whence in the generall observe this conclusion They that celebrate this Sacâ—ament in any other manner with other mindes for other â—nds than Christ intended in his institution of it they observe it unworthily For this is a generall rule touching every part of Gods worship We must serve God noâ— as we thinke fit but as he hath appointed God must bee Iudge of his owne honour and in all matters of substaunce there is nothing befitting and aggreeable to his good liking but those things that he hatâ— commanded observed and done in that manner which he hath prescribed And therefore in this Sacrament t is not what ends and fancies we have of it but what manner exercise of Religion God hath intended by it that is acceptable If this bee neglected the Supper of the Lord is not celebrated worthily but unworthily profaned But not to stay upon generalities let us see how many waies the Sacrament is thus profaned 'T were endlesse to reckon up all particulars wherefore observe that there are generally three sorts of people who doe unworthily receive it The 1 Ignorant 2 Superstitious 3. Vnreformed in life 1. The ignorant who observe it of fashion by course of Law and custome of the Countrey because they are now at yeares of discretion and must doe as others doe but in the meane time know not a syllable what it is or whereabouts they goe Examine them they cannot tell you what a Sacrament is what the outward signes are what the graces thereby signified are what the ends and uses of a Sacrament bee If you aske them these questions they understand you no more than if you spake in an unknowne language or if they can answer you out of a Catechisme t is by rote they doe not know a â—ot the meaning of what they speake and you may perceive it plainly doe but a little vary the question from that which they finde in their bookes These when they come to the Sacrament are meerely passive in all that businesse there their bodies are there they sit and see and doe as others doe but for their mâ—ndes they cannot tell which way to set them aworke in any meditation Were I to speake to an auditory that is not learned this fault were much to be urged It deerves much pity to see abroad that some are not taught and more detestation to behold that for the greatest part
they 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
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