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.
Ioh. 14.15 If you love mee keepe my commandements He that will not do what God would have he hates God Iesus Christ at the very heart let him make never so great shewes of love unto them But we passe from this to that Charity which properly comes here to be enquired after viz. that which respecteth man which in generall is that affection of the heart whereby we wish good unto our neighbour as to our selves and are willing in what we are able to doe him that good we would have done to our selves in his case This affection is branched by the Apostle Peter 2. Pet. 1.7 into two parts 1. Brotherly Kindnesse and 2. Love That 's more particular respecting man as a Christian made one of the houshold of Faith and of that blessed number of those whom Christ is not ashamed to call Brethren This is more generall respecting man as a man made like unto us in one communion of Nature Let us see what may be the triall of our Charity both waies 1. Of our Love unto the godly The proofe hereof is this If it be indifferent without respect of Persons if it be constant without respect of Times He truly loves a righteous man in the name of a righteous man because hee is such that can finde in his heart to place his entire affection any where where God hath placed his be he stranger or acquaintance meane or mighty honourable or base t is all one if God have cast his love upon him that 's sufficient to make him worthy of any mans love in the world Does his estate alter and fals he into disgrace with the world into persecution into poverty Charity failes not for all this T is not affliction shal divide between Ionathans soule the soule of David Religion ties no such loose knots betweene Gods love to us or our love one to another Nor tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor the sword nor death nor any thing can separate us from the love of God our heavenly Father and how then should these things worke in those that are his children a breach of affection one towards another But now on the contrary side He that loves Religion in a rich gentle or nobleman but sleights it in a poore and meane man hee that loves the company and commerce with those that are Religious because they are affable of faire and pleasant conditions men of excellent endowments for learning policy c. because able to doe him a good turne or an ill or in regard they are such as will deale truely and not cozen him hee that can looke strangely upon a good man in adversity turning him off with a few cold words when he seekes for some helpe at his hands hee that of many children hath some truely Religioâ—s yet in dividing his estate hath no respect to Grace to honour that with a speciall blessing hee that in a marriage desires Religion onely as over-weight to so many pounds of gold such mens love unto Religious persons is meerely counterfeit and no better than plaine dissimulatâ—on 2. Of our Love that 's common to all men Among other arguments of this Charitable affection wee have these two that are infallible whereby we may proceed in this triall 1. When a man can truely grieve in the Evill and heartily rejoyce in the Good that befals our neighbour This is a sure marke of a charitable minde when a man can truely grieve at their afflictions pitie them in their decayes losses disgraces sicknesses but above all in their Sinnes When a man can visit them counsell them comfort them reprove them in love and mildenesse and pray heartily for them Againe in such good things as befall them if wee can unfainedly rejoyce in them in their graces their civill vertues their learning their reputation amongst men their places of preferment with the like If we can wish them well to thrive with those good things and desire that they may doe much good with them If we can speake well and thinke well of them because God the Church the State hath use of them what ever relation they have to us yea especially though their credit seeme to obscure and hinder ours This is true Charity like that of Moses Num. 11.29 Would God that al the Lords people were Prophets Is he Magistrate Minister Schollar c. as good or better than I am Would God not he alone but all others were so too that amongst the good I were the meanest But on the otâ—er side privily to rejoyce in the evils of other men to repine at their prosperity to bee displeased with our neighbour for being equall or better than our selves and halfe angry with God for making him so these be symptomes of a bad minde wherein malice envie and spite have eaten up all loving respect unto our brethren 2. A minde willing to pardon offences done to us and to seeke reconciliation where we have given them This is a very hard matter to put in practice mens minds are so full of pride scorne and malice that they cannot stoope to others they count it cowardlinesse to put up a wrong done them and basenesse to acknowledge an injury done to another Wherefore they resolve to take no wrong to doe no right This is farre from Christian Charity which is alwayes accompanied with a patient peaceable and humble minde Wee see what men will doe in case they have offended their deare friends whom they much respect they rest not till by just excuse or plaine confession they have reconciled themselves and wonne their loves againe Why will they not doe so towards others T is because they love them not nor care for their love and therefore they are at a point if themselves receive hurt they le right themselves if they can if they doe hurt let others looke to it and get satisfaction where they can But that heart which is charitable preferres peace and good will amongst men before all such wilde and furious resolutions He will doe for man what God hath done for himselfe who hath freely pardoned him farre greater offences and though he were the offended party yet first sought reconciliation with him Thus much for the examination of our hearts touching these severall Graces In conclusion I will but name two questions and answer them in one word 1. What is to be done if after examination wee finde our selves unworthy I answer They that finde their wants of these Graces and acknowledge it mourne for it pray for the redresse of it these are indeed worthy though not so worthy as they would be But for those that neither have these Graces nor care to have them such are utterly unworthy Dogges they are to whom this Bread is not to be given 2. What if men finde themselues fit at one time neede they make no other triall at other times I answer Yea they must alwaies examine their hearts The Precept is generall
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
blessed Apostle in the highest degree of all possible reioycing MY LORD AND MY GOD. This is the life of this holy Sacrament whithout which spirituall applications all is but a dead and empty Ceremony Wherfore miserable is their error who out of ignorance or a wrong opinion bend their senses amuse their thoughts only upon the things which in this Sacrament are presented unto their bodily eyes never looking up unto the graces and merits of Christ unto whom onely these outward Ceremonies do point Two sorts there are guilty of this offence 1. Papists who in this and the whole frame of their religion love to glory in the flesh and do ate upon carnall outward ceremoniousnesse rest too much in the opus operatum the worke done without all power and life of holiness in the doer 2. The secoâ—d sort are ignorant Protestants of whom there be thousands that understand nothing at all of the end and use of these mysteries It is pittifull to behold the demeanour of the ordinary sort of people at the Sacrament they come thither they know not wherefore and they doe there they know not what they cannot tell how to looke which way to turn themselves about any holy meditations many times their minds are like a clocke that 's over-wound above his ordinary pitch and so stands still their thoughts are amazed at the height of these mysteries and for the time they are like a blocke thinking nothing at all or else their thoughts fall flat on the earth to base and bodily things yea some in that wonderful simplicity as to imagine they come thither for a draught of sweet wine and a morsell of finer bread or at best they raise their thoughts no higher than the Communion Table thinking that if they have receiued the outward elements in a reverent manner behaved themselves decently during that action forborne their worldly businesse before and after tempered their tongues from all uncivill speech and demeaned themselves mannerly for that day then that they have done a right acceptable peece of service to God This stupidity of many whether popish or clownish cannot but be much commiserated by al those unto whom it is given to know any thing concerning the mysteries of the Kingdome of God To conclude this point let vs remember that admonition the Church giveth us in this businesse calling on us with a Sursum corda Lift up your hearts and let 's answer in doing as wel as saying We lift them up unto the Lord. Yea be wee alwaies mindfull of that generall rule which Christ gives his Disciples when they together with the simple Capernaites hearing Christ call himselfe living Bread and his flesh Meat indeed and his Blood Drinke indeede were much offended at it as an absurd impossibilitie Christ tels them they mistooke his meaning It is the Spirit saith hee that quickneth the flesh profiteth nothing the words that I speake unto you they are Spirit and they are Life Ioh. 6.63 Thus you see whom we must remember in and by this Sacrament viz. Christ and him crucified In the next place we are to consider in what manner this commemoration is to bee made Doe this in remembrance of mee What in a bare recounting the story of his passion amplifying the indignity of all circumstances in curioâ—s contemplations about every passage of Christ from the garden to the grave Is this all no nor halfe You must therfore here remember a rule given by Divines That in Scripture words of knowledge in matters betweene God and Man doe imply the affections And as God is said not to know the wicked because he likes them not so when we are commanded to know God to remember our Creator c. wee must not streighten this precept unto bare speculation of the Head but extend it unto the holy devotion of the Heart and obedience of the Hand In this sense must Christ crucified bee remembred of us in the Sacrament not only as an object of our Knowledg but principally as the obiect of our Love our Faith our Hope our Ioy our Thansgiving our Obedience These other heavenly graces are all to be set a worke and imployed about this remembrance of Christ in the Sacrament it is the increase and exercise of these graces that our Saviour intended when he instituted this Sacrament commanding us to observe it in remembrance of him and by it to shew his death till his comming againe But that we may goe a little more particularly to work in this point observe that there are foure principall graces that have a singular use in this holy businesse they are 1. Faith 2. Repentance 3. Thankfulnesse 4. Love Touching which I would not have you expect that I should here handle them at large by way of common place my purpose only at this time is to shew you what singular vertue may bee drawne from the meditation of Christs death for to quicken increase the life power of all those forementioned graces I will doe this briefly desiring the younger sort especially carefully to attend unto such generall heads of meditation as I shall propose to the end their thoughts may have some matter whereon to worke which otherwise will be too too wilde and confusedly distracted 1. First then touching Faith Christ crucified is proposed unto us in the Sacrament as the object of our Faith alluring us to a firme beliefe in him upon these two strong perswasions 1. That he is a Saviour All-sufficient having with him plenteous Redemption One that hath paid the utmost farthing that could be demanded for our ransome having trodden the winepresse of the fierce wrath of the Almightie and borne upon his shoulders the whole burden of that vengeance which would have sunke our soules to the bottome of hell A Saviour that hath utterly defeated all the powers of darknesse and spoyled them leading captivity captive thereby purchasing for us a Kingdome that cannot be shaken but sure and stedfast against all violence of our spirituall adversaries even a stable and firme estate in present grace and an open and faire passage unto that immortality and glory which shal be revealed Wherfore justly hath he in this Sacrament set forth himself unto us under the two elements of Bread and Wine parts of one complete and perfect nourishment to assure us that in his merits there is an absolute all sufficiency to bring us to everlasting life 2. That hee is a Saviour freely given of God and giving himselfe unto us Hee laid downe his life freely no man having power to take it from him and therefore he freely gave his flesh for the life of the world and in the Sacrament he freely offers himselfe to every beleever to be receiued and embraced by him Both these are strong motives to quâ—cken our faith in remembring Christs death for if either the greatnesse of the worke of redemption and surpassing difficulty to save a sinner should terrifie us we know what ever it be
hâ—s friends they honour God and would not for a world robbe him of his glory t is not the creature but him they worship in the creature their piety is so great towards him that willingly they would alwayes have him in their mindes and what better than an image to put them in remembrance They desire much to have their weaknesse helped and a lively picture is a singular matter to stirre up devotion besides their reverence of this majesty is so much that in very modesty they will not presume into his presence but by meditation of a Saint or Angell and he that honors Gods friend doth not they hope dishonour God Thus plead they of the Romish Church and the like pretences had the ancient Idolaters among the Gentiles and Iewes thinking verily that in thus doing they had demonstrated much love towards God But doth God take it so no in his wrath and jealousie he will punish them and their posterity as haters of him for did they love him they would have kept his commandement as it is ver 6. worshipping him as himselfe had prescribed not as themselves listed And this hatred which Idolaters beare towards God is most manifest when at any time God shal send his Prophets and Ministers to charge them with his commandement and require them upon their allegiance to forsake such their courses then doth the malice and bitternesse of their hearts breake forth outragiously in all despitefull contempt and cruell usage of the Lords messengers as all the stories of the Scripture doe testifie Againe there 's no doubt but the Scribes and Pharisees thought that Christ used them very hardly and uncharitably when he told them that they allowed the deedes of their forefathers in murdering the holy Prophets of the Lord Christ if he would might see well enough that they were no such men nor so bloudy minded their doings testifie the high opinion they have of the Prophets for they build the tombes of the Prophets and garnish the sepulchres of the righteous let their owne words be witnesse of their dislike they have of such foule facts If we say they had beene in their dayes of our fathers we would not have beene partners with them in the bloud of the Prophets No would not then t is likely a Prophet shall finde honourable entertainement among the Scribes and Pharisees if he live in their daies Now see t is a Prophet that speakes unto them that great and only Prophet whereof all others spake namely the Messias if they honour any they le sure honour him Nothing lesse the very same murderous minde their fathers bare towards the old Prophets the same doe these their children carry toward this Prince of Prophets witnesse that of Christ Ioh. 8.40 Now yee goe about to kill mee a man that hath told you the truth which I have heard from God And as much kindnesse would these men have shewed to any of the Prophets had they been then living and as eager in rebuking those vices for which Christ taxed those times Wherefore Christ knowing the ungracious temper of their hearts full of all hypocrisie and wickednesse iustly pronounceth them guiltie of their fathers fault and tells them in plaine termes that the bloud of all the Prophets shed from the foundation of the world shall bee required of that generation as you may read Luk. 11.47 seq Againe should these Pharisees and other Iewes who crucified Christ have beene told before hand how vilely and maliciously they would use the long expected Messias whom they so much honoured and desired after with what indignation thinke you would they have defied him that should thus have called their loyalty in question Wel Christ is come amongst them do they receive him lovingly No now their hote love to the Messias is turned to hatred and despight they vilifie him by base reproaches and conspire against him by all meanes possible What 's now the cause of this did not Christ manifest himselfe even unto their consciences what he was Yes but here 's that marres all 't was another manner of Messias that they lookt for a magnificent King under whom they might domineere over all the world live in state and enioy their pleasures such a one they expected such a one they lov'd as for Christ he was a poore man in shew and little hope they saw of great matters by him besides he was as they thought too too eager in reforming the monstrous abuses of the Iewish Church he was as Malachy prophesied of him like a purging fire and like Fullers sâ—pe sitting himselfe dâ—wn to trie and refine the silver yea even to purifie the sonnes of Levi and to purge them as gold and silver that he might offer unto the Lord an offering in righteousnesse Mal. 3.2.3 He fals foule upon the ambition covetousnes hypocrisie other great enormities of the Pharisees Scribes and chiefe Rulers he spares none but freely reproves every offendor and smites at every corruption with that sharp two edged sword which goeth out of his mouth This enrageth the corrupt mindes of the Iewes and quite dasheth all their imaginary love and respect which they seemed to beare to the Messias the honourable and good affection which they had conceived towards his person is turned into the very gall of bitternesse when once his person appeares accompanied with such circumstances and quallities as are utterly distastefull to â—heir false opinions and corrupt affections So that now as the Prophet Malachy had foretold so it falls out Who may abide the day of his comming and who may endure when he appeareth Mal. 3.2 These Iewes could not abide it with any patience nor can any whose harts are like unto theirs Now the cause of all this why men indeed may hate that good they seeme to love is from that perpetuall enmity which is betweene the flesh and the spirit corruption and grace A bad man that 's unregenerate may for some respects professe much love and liking of the Gospell and of Religion and hee may for the present speake as hee thinkes but in the meane while he is not aware that still there remaines in him a roote of bitternesse deeply fastned in his nature which till it be plucked up makes all religion distastefull to him There 's in him an habituall corrupt temper of his heart that stands utterly opposite to God and Goodnesse and let it bee but once stirred by the preaching and application of the Word you shall see presently thâ—t the man who made shew of much love and affection to Christ and his Gospell now boyles in fierce rage and inward malice against them his heart swels with very scorne and disdaine to be brought in obedience under the commands of the Word and now he testifies to all the world that he cares not a button for God for Christ for Prophet for Apostle for Minister for all or any of them they are none of his friends that will crosse him thus in his
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
if that of Salomon be true Blessed is hee that feareth alwayes By how much more odious is the sinne of those who in their hearts despise this tendernesse of conscience and with their tongues raile revile and curse it deeming it the signe of a silly effeminate mind to be affraid of any sinne especially of small offences But ever let those that beare the faces of men and name of Christians detest such impiety that tramples under foote with scorne and disdaine the most precious comfort of a Christians soule a Good Conscience Those men will then see their errour when God shall coole the heate of their high bloud and rebete the edge of their furious resolutions by casting them upon their beds of affliction and scourging them with the rod of his indignation Then they will confesse that a good conscience softned by grace and purged by the sprinkling of the bloud of Christ from the guilt of sinne is more worth than millions of those unlawfull pleasures wherein only they sometimes thought true contentment was to be found 2. Humility He that shall often looke his face in the glasse of the Law of Liberty which will not make him one jot fairer or fouler than he is but truly discover unto him all his deformities such a one will not be forward to fall in love with his owne beauty When he sits downe to try himselfe by this Law he findes therein all perfection of holinesse commanded but not the thousand part of this holinesse and goodnesse in himselfe He reades in the Law large Catalogues of sinnes forbidden upon paine of Gods eternall displeasure and in his owne conscience hee finds the guilt of all or most of those transgressions When he scans his best workes hee findes they fall farre short of that faith zeale sincerity and perfect charity wherein they ought to have beene performed This examination lets him see that he hath little whereof to be proud now what evâ—â— others may thinke of him he knowes so much evill and so little good by himselfe that hee cannot thinke highly and honourably of himselfe Let him be despised reviled reproched as base and vile it is no corasive to him for why he abhorres himselfe more than another can despise him and is more vile in his owne esteem than he can be in anothers reproaches Thus when he looks on his graces he sees Gods glory when on his sins his owne shame which breeds in him all humble affections of thankfulnesse to God that of bad hath made him good and carefulnesse in himselfe that of good hee may become much better 3. True Peace and Comfort in life and death Often reckoning saith the Proverbe makes long friends T is never truer than in this matter Hee that often cals himselfe to a strict account judging himselfe for his transgressions weeping over them in godly sorrow never ceasing till pardon be obtained this man alone possesseth his heart in peace and comfort Hee knowes God is at peace with him and therefore nothing can pâ—t him to much feare or trouble which makes him with much quietnesse and resolution expect the approach of all adversity of sicknesse of death of judgement Again wheras the joy of a mans heart in this life is that hee shall be saved in the life to come this can never bee sound where no examination is had upon what reasons and certaine grounds this hope is built Many have fel short of that they looked after because they expected heaven when it did not belong to them A severe triall of our selves will prevent this error and give exact notice of the truth of such graces which God hath given us as pledges of future glory that so shall our reâ—oycing in the hope of salvation be full and perfect Lastly our joâ— and peace will be by this means consâ—ant whilest through frequent examination of our hearts and watchfulnesse over our wayes wee shall prevent many sinnes that would wound our consciences and pierce our hearts thorow with many sorrowes Vse You see the duety but all this is nothing worth the knowing unlesse you will practise it The practice I confesse is hard men being loth to see that by themselves which they like not and Satan as loth men should do that which he knowes would doe them good For man t is impossible to him to perswade the heart but oh thou that Blessed Spirit of Grace which speakest to the heart of the unwilling to make them willing to every good work perswade your hearts and mine to the serious practice of this most Christian duety My beloved Brethren I cannot but be earnest in this matter because who can but see and bewaile the backwardnesse and generall neglect of us all in this point T is a shame to see the carelesnesse of most that seeke to know all things but themselves They enquire after all without them nothing within them Their mindes are as ill set as their eyes they can turne neither of them inward Speake I this of the unlearned or of the learned also I would I did not of these But t is no breach of charity to say that there are many among us who know the Histories of a thousand yeares past that yet cannot tell you the particulars of their owne lives men well acquainted with the mysteries of Arts Nature but utterly ignorant of the secrets of their owne soules How many are there amongst us that can say with David Psal. 119.59 I have thought on my waies and turned my feete unto thy testimonies Nay we have a thousand matters to thinke on all the day long the night too the weeke the yeare but who sits downe and thinkes on himselfe questioning thus with his owne heart What am I What doe I How live I Such a course I follow is it good and lawfull Such things I doe not are they my duety yea or no Is God my friend Am I his What hope have I of heaven Say I dye to morrow to day this very houre where 's my assurance I shall bee saved What Apology can I make against the accusations of Satan and my conscience Will Christ be mine Advocate when I shall stand in judgement Doe I grow in grace or doe I decay Doth my Faith my Love my Obedience my Knowledge increase or decrease Am I better this yeare than I was last What sinnes have I conquered now that held mee in combate then What graces have I obtained now that I had not then Do we thus commune with our owne hearts upon our beds or in our studies Surely when God lookes downe from heaven upon us in our severall imployments taking notice of our busie imaginations and enquiries may not hee say to us as hee spake by Ieremy to the Iewes Ier. 8 6. I hearkened and heard but they spake not aright no man repented him of his wickednesse saying What have I done every one turned to his course as the horse rusheth into the battell Yea this inquirie What have wee
done seemes only to be wanting among so many questions as are every day scanned by us Hence it comes that most of us when we are brought to the triall and required by others or our owne consciences to answer distinctly touching the estate of oâ—r soules in matters betweene God and us we shuffle and shift it off with an I thinke so I hope well I perswade my selfe all shall bee well I shall doe as well as men of my ranke but in the meane time all these hopes and good opinions goe upon no cleare and certain grounds at all Me thinkes that admonition of the Apostle Heb. 3.12 should shake us out of this lazie humour Take heede Brethren lest there be in any of you an evill heart of unbeliefe in departing from the liuing God Locke to it a man may bee starke naught and yet thinke himselfe good it stands us in hand to goe upon sure proofe in so weighty a businesse and not upon blinde surmises and groundlesse presumptions Here therefore let me exhort you to observe two directions 1. To take all opportunities that shall bee offered us for the exercise of this duty We are not at all times alike disposed to this there are speciall occasions that fit us for it Many times one sad accident or other turnes home our thoughts to our selves and makes us see what we are in other men The losse of a deare friend the sound of a passing-bell the sight of a dying man hath a strange vertue many times to compose a disordered heart putting it into an excellent calmenesse to attend any religious imployment Sometimes a Sermon hath set us to rights and sent us home quickned with much holy affection more than ordinary Sometimes vacation from all businesse lends many a silent and still houre Sometimes a fit of naturall melancholy and pensivenesse makes us apt for inbred speculation Sometimes a wakefull bed calls upon us to examine our hearts Many such occasions God offers if wee were wise to see them and willing to make use of them Much were gained in this and all other Christian practices by the observation of such seasonable opportunities if our folly and sloath did not robbe us of so great a benefit 2. If opportunities will not bee had of their owne offering then make some Spare an houre in a weeke or a day in a moneth for this businesse Certainly t is strange how we post over the time of this our short pilgrimage wee eate away one part sleepe away another idle away a third and of the remainder God hath by farre the least part Doe we spend two houres of foure and twenty in religious services Nay one were a faire allowance with most of us What shall we say Is not heaven worth the having or may a man so easily get thither or must God give it us when we seeke not after it Let them blush for shame of their intolerable carelesnesse who have so much or so little to doe that they never could spare day or houre for these meditations to set themselves of purpose upon a thorough examination of their owne hearts and lives T is singular profanenesse for a man that hâ—th a God to serve a Soule to save a Heaven to hope for a Hell to feare Sinnes to be avoyded Graces to be gotten yet not to find an houre spare to thinke of these weighty affaires Tell mee not thou hast a calling a study many businesses that require thy presence and diligence and thou canst not intend all Intend thou the chiefest and that 's Religion Diligence in a calling knowledge of arts skill of languages in a word Learning will never bring a man to heaven t is Religion must doe that That is good in its time and place this only absolutely necessary When love of learning and preferments tell thee t is needfull thou bee a schollar let love to God and thy soule make answer t is more needfull thou be a Christan care for that but not before this Moreover know this that convenient seasons wisely chosen and spared from civill imployments unto religious exercises never hinder but blesse all other our affaires And perswade thy selfe now of this truth which one day thou shalt not chuse but acknowledge That those daies and houres which are speâ—t in prayer in fasting in examination of thy heart and such other exercises of repentance will bring thee more true peace and comfort upon thy death â—ed than all other times of thy life besides Wherefore be wise and redeeme the season and thou that in thy busiest employments canst every weeks every day finde a spare houre for to talke with a friend to sport to doe nothing to doe evill save this waste and turne it to a better use and let God have that small part who deserves all Beloved let me heartily intreate you to reserve to your selves sometime for these purposes I will stint no man and I thinke I shall over-burden none If I should perswade each one to set apart from all businesse an houre or twaine in a week a day in a moneth for this spiritual exercise Our great negligence gives occasion of despairing that we shall never equall those rare patternes of holinesse which this and other ages have commended unto us who thought it no wearinesse every night to scan the actions of the day every weeke moneth and yeare to make survâ—y of what had been done in that time Their industry was blessed and they enioyed the fruits thereof in al abundant increase of graces and comforts and the world cannot but acknowledge it Let us follow them though wee cannot overtake them and wee also according to our endeavour may expect a blessing too in all increase of grace and peace unto our soules Thus of this duety in generall as fitting to bee used by a Christian at all convenient occasions let us come to consider of it as it is a speciall preparation before the receiving of the Sacrament when by no meanes it ought to bee neglected Whosoever will eate of that Bread and drinke of that Cup must first examine himselfe This 1. Excludes from the Sacrament all such as thorough naturall or casuall impotency are not able to examine themsels as Children Fooles Madmen 2. The necessity of this practice leades us to enquire wherein this examination doth consist that every one may know how to discharge himselfe therein In generall the summe of this triall is Whether we come worthily to the Sacrament or no. Now to make us fit and worthy partakers of the Sacrament there are required in us as heretofore hath been shewed divers spirituall grace whereof whosoever is destitute he certainly profanes this holy ordinance and by unworthy receiving makes himselfe guiltie of the Death of Iesus Christ. Wherefore wee must know what those graces are and whether they be in us in truth yea or no. There are chiefly these Graces required in a worthy receiver Faith Repentance Charity touching which wee are to enquire after
some certaine and infallible rules whereby we may be assured that wee have or want those graces This I shall doe briefly in every one of them For the triall of our Faith whereby we firmely rest our soules upon the promise of salvation in Christ we have these two certaine markes to discover the truth of it unto us 1. Equality of Obedience unto all Gods Commandements True Faith hath alike respect to every word of God Hee that truely beleeves any one part of Gods will beleeves the rest also because hee knowes all is of God Whosoever therefore shall say That hee doth this good worke or leaves that ill practice out of Faith in Gods Word because he beleeves Gods commands prohibitions and threatnings in such and such particulars this man tells an apparant lie if his eonstent endeavour be not the same in all other particulars wherein his Faith and Obedience stands ingaged unto God as deeply upon as strict termes as in those few things that he observes This point hath beene heretofore more at large handled in its proper place and therefore now I doe but name it Let it alwaies be remembred as an infallible triall of that Faith which is sound and sincere Looke we then every man into his life and take we good heed to our waies whether they bee strait or crooked If thy practices bee uneven that thou obeyest in some things not in others taking liberty to transgresse where pleasures profits or any predominant carnall affection craves service and satisfaction at thy hands doing iust so much of Gods will as may stand with thine own and other mens good liking In this case thou must seeke for true Faith for as yet thou hast it not But if thy courses be regular and uniforme that in all things thou unfainedly endeavourest to bring thy will to Gods will offering thy hearty obedience to every thing that he commands thee to things that crosse thee and the world as well as that content either not caring who be offended so God be pleased by thine obedience In this case thou maist rejoyce in that thou hast a sure testimony in thy selfe that thy Faith is without falshood and hypocrisie 2. Trusting on God in all temporall matters Gods truth is the same in promises of this life as in those of the life to come Wherefore he that affirmes that hee beleeves undoubtedly God will be gracious to his soule according to his mercifull promise in Christ if he tell true hee must also beleeve undoubtedly that God will provide for his boâ—y according to those loving promises which hee hath made in matters of this life Hee then that being placed in low estate seekes by indirect meanes of bribery and flattery to climbe higher disdaining to wait on the provident hand of heaven which will soone finde a fit advancement for him when he is fit for it Hee that is in poverty and will grow rich or that is rich and will become mightie by fraudulent and unjust practices Hee that is wealthy stored with sufficiency in temporall blessings yet still cares and fears lest he should want and fall to beggery He that dares not be liberall to the poor for feare it should impoverish his estate Hee that in adversity makes flesh his arme putting his trust in his purse his wits his friends making haste for his escape by all unlawfull shifts leaping the wal not staying till God open the prison doore He that dares not trust God with his children fearing their miscarâ—iage except himselfe see them well provided for all these and the like have not learned as yet what it is truely to beleeve the promise of mercâ— of Christ Iesus when as they dare not take Gods word for smaller matters T is certaine he doth not indeed trust God with his soule that dares not trust him with his estate But when in all occasions and conditions of this life a man can patiently wait on God using lawfull meanes committing the successe to God preparing himself with contentednesse for every event however God shall dispose of matters this confident and quiet resolution flowes from the stedfast apprehension of that glorious and rich mercy which God hath vouchsafed to his soule which makes him rest assured that all things needfull will bee supplied in season for the reliefe of body and estate This for the triall of our Faith The second Grace to be enquired after is Repentance which we may describe to be A spirituall sorrow for sinne joyned with a true hatred of it There 's inward griefe for the fact and the offence thereby given unto God And there 's inward hatred or aversion of the heart from the foulenesse and corruption of sinne remaining in us This change of the affection is wrought in true Repentance The proper markes wherof are expressed by the Apostle 2. Cor. 7.11 We cannot runne over the particulers let us take the generall summe whereunto they may be cast and that is Amendment This is a sure marke that will never faile hee that in truth dislikes and sorrowes for his sinne he will endeavour to amend it They are alwaies ioyned together Repent and Amend your lives He that can confesse sinne speake against sinne and weepe for sinne yet after a while returne freely to the practice of sinne beleeve him not there 's seven abominations in his heart hee loves sinne in his very soule even then when his tongue and his eyes seem to proclaime his detestation of it There may be I confesse a relapse into the same fault thorough much infirmity and violence of temptation but a willing continuance in an ill course and true Repentance are utterly incompatible Wherefore this triall is easie see what reformation there is in thâ— liâ—e if when thou hast been reproved by the Word for such faults as thou knowest thy selfe guilty of thine heart hath smitten and thy soule beene humbled within thee with that sorrow which hath brought forth a full resolution and constant endeavour of Amendment then maiest thou bee truely called a Penitent Convert but if for the present thou didst cry God mercy and afterward holdest on still in the same ungodly practices then reckon thy selfe to be as thou art an Impenitent and Obstinate sinner This of Repentance Next followes The third grace to be inquired into and that is Charitie This is a large word and hath reference sometime to God sometime to Man Charity or Love towards God is not properly that grace which here wee understand T is true the heart of man ought to bee replenished with heavenly love unto God and Christ in all spirituall exercises and especially in this Sacrament wherein their love to him is so graciously revealed But the triall of the two former graces will quickly shew what true Love of God there is in us He that Obeyes Beleeves He that Amends Repents The very same Obedience and Reformation are the touch-stone of our Love to God according to that infallible Canon set downe by our Saviour
comfort of the Sacrament in our soules If we dishonour God in despising his Word and Sacraments and Ministers t is equall that hee should poure contempt upon us and give up our names for a reproach upon earth They only can expect that God should have a tender regard of their lives and health and credit and other good things they enjoy who have themselves a dutifull respect of his glory and doe with all thankfulnesse and good conscience receive and use the favour and meanes of grace he bestowes on them 2. This shewes the cause why many times those that professe true Religion fare worse than others in regard of so many troubles and afflictions as betide them more than others The reason is because as the spirituall good things which God bestoweth on his Church are greater than any other favours which he imparts unto other men so is their abuse of them more highly displeasing unto God than others contempt of more inferiour favours But of this I have spoken largely upon the 29. verse therefore I doe but name it now To proceed Many among you are sicke c. Many The sinne of profaning the Sacrament was not a particular private sinne of some one or few among the Corinthians but it was a publike disorder and a common fault of the greatest part Now accordingly the punishment lights not upon a few here and there one but upon Many as there were many that had sinned But yet touching the community of these judgements upon the Corinthian Church it is to be noted that they were not such iudgements as came indifferently upon the City of Corinth For then they might have replyed that these sicknesses and death came not upon them for their profanation of the Sacrament seeing they lighted as well upon the rest of the Idolatrous Citizens Wherefore as the sinne was peculiar unto the Christians that were in Corinth so also were these punishments in some speciall extraordinary manner inflicted on them whereby it appeared that God singled them out in speciall for their foule profanation of his most holy worship The practicall conclusion hence is That Common sins have common punishments When the Vlcer is spread over the whole body a Plaister is ill applied but unto one part Where God comes to cure hee fits his medicine to the disease and were hee comes to kill his consuming wrath runnes so farre as doth the over-flowing of iniquity in that place wherewith hee hath to deale If hee bee to punish a whole world after hee hath provided for the safety of his Church all the rest perish to the last man If he be to destroy a Sodome wherein there is not one righteous they shall die every mothers sonne of them This may teach us a twofold lesson 1. That if wee will escape from common plagues wee learne to live free from common sinnes Let us not partake with others in their sinnes lest wee also share with them in their punishments Flee out of the middest of Babel and deliver every man his soule be not destroyed in her iniquity saith the Prophet Ieremy Chapt. 51.8 unto the Iewes residing at Babylon in Chaldea Go out of her my people that yee be not partakers of her sinnes and that yee receive not of her plagues saith the voice from heaven unto the godly abiding in the mysticall Romish Babylon Let us now follow this admonition and withdraw our selves from amongst all ungodly persons in the world not in place for then we must goe out of the world but in our love and practice of their wicked doings that in nothing wee have fellowship with the unfruitfull workes of darknesse How shall wee doe this yee will say The best way we can follow is this Learne to mourne for common sinnes and so thou shalt bee sure to live free from them Put on that holy affection which was in David Let thine eyes runne with rivers of waters because men forsake Gods Law Make not thy selfe sport with other mens â—innes but when thou lookest on them let thine eye breake thy heart with godly sorrow for the Irreligious contempt of Gods Word and Worship the pride the excesse the oppression the swearing the drunkennesse that fills every corner of the Land If there bee any sparke of true love to the Church and State wherein thou livest if any pity of the soules of thy brethren let it grieve thy soule to see men post madly unto destruction and weepe in secret to see the measure of iniquity rising up to the brimme to the hastening of destruction upon Church and State Bee a mourner in Zion and so escape the punishment of the sinners in Zion that when feare and confusion takes hold on them thou maist be marked out to safety and deliverance Other meanes to provide for thy welfare in common calamities there is none at all As for such as will continue to be as bad as the worst and yet hope by finenesse of wit and policy to speed as well as the best let such scornfull men and mockers of Gods counsell reade with attention that excellent place Esa. 28.14 seq Where they may see such their vaine confidence pulled downe to the dust in the example of others that have likewise trusted to it and bin confounded 2. Wee learne hence what to judge of any Christian Church when once corruptions grow common and overspreading all If God begin once to take in hand to punish such a Church will it be thinke you some light touch and easie afflictioâ— Nay Flagellum mundans an over-flowing scourge is then to be expected a scourge that shall go thorough every quarter of the Church to whip out from thence those that have polluted and defiled it by their abomination in every place These Corinthians were but a poor handfull of people newly drawn out of Gentilisme in one no very great City yet see how sharply the Lord deals with them for this one abuse of the Sacrament Many of those that in all were but a few are severely punished for it What then and how sore wil be the judgements of such Churches which have flourished 〈…〉 extent aboundance oâ— peace 〈◊〉 â—ight and liberty of the Gospell so long wherein yet the fruits of Obedience worthy of so unspeakable mercies aâ—e not to be found Iudgement is already begun at the house of God and wee cannot but with bleeding hearts bewaile the wofull desolations come upon some and the utter ruine threatned unto all forraine Churches Oh my beloved brethren let us pray dayly and fervently that the Lord would now say to his destroying Angell It is sufficient Hold now thy hand That he would make warres to cease unto the ends of the earth that hee would give peace to them his people who want it that he will continue peace to us his people that yet enjoy it That the cup of his furious indignation wherof so many nations of the earth have beene made to drinke may not passe over unto us but the dregges thereof if any remaine may rather bee powred out upon the nations that know him not nor call upon his Name but amongst us for ever may his Gospell flourish upon us bee his peace and protection unto the worlds end Amen O Lord for thy Son Christs sake I come to the last words Many weak sick many sleep Here is the punishment in the three degrees of it 1. Weaknesses viz. the first languishing of the body and inclination unto diseases 2. Sicknesses the next degree when diseases had fully seazed on the body 3. Death the last degree and complement of both the former Now of the two first degrees which were the lesser evills the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multi Many were afflicted with them but of the third the greater evill namely Death he alters the word and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satis multi not a few were dead though not so many as weake and sicke From this diversity in these punishments observe we in the last place That God in punishing man for sin orders his punishments differently according to the quality of the offence and party offending Some sinnes are of deeper dye than others and require more washing to 〈◊〉 them off Some are like unto humors seâ—led in the body which require stronger potions to purge them out others be as some infirmities newly fallen upon the body which are cured by medicines of weaker ingredients As when men have made a bargaine men will haue earnest or so to confirme it so is the Sacrament to confirme the Covenant FINIS a 1 Cor. 11.21 â—2 b 1 Cor. 11.25 c Maldon in Iohn 6. d Aug de merit peccat l 1. c. 24 passiâ— alibi Tert. l. 4. adver Marcion Amb. l 3 Sacr. c â— followed by some in Bohemia Chry. praelect Chron. Russia O dorbard de Relig. Rus. e Exod. 4.8 f Hieron Paulino g Latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. De Gub. l. 4. Ioâ— 7.17 * 1 Sam. 30.12 * See the book of Canons Sal. de Gub. l. 4. 5. Matth. 1â— 9. Mat. 23.29 c Prov. 29.27 De Gub. l. 8. Heb. 9.10 Ioh 4. * Zanch observat in con fess suam de Relig. Christiana in cap. 16. appor 10. * Ioh 3.17.18.19 2. Thes 2.12 1. Tim. 3.12 * Hos. 5.13 7.11 They call to Egypt they goe to Ashur Lam. 1. ver 1. * Vers. 14. * Vers. 18. * Vers. 20. Men sharpliest punished for those sinnes they have committed with greatest pleasure and security Psal. 119.136 Ezek. 9.4.5.6