The Worthy Receiving the Lords Supper, Text (2 of 2)

The Worthy Receiving the Lords Supper · Text (2 of 2)

p. 452. 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 ev… 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. Tis p. 46never 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 p…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 re…oycing in the hope of salvation be full and perfect. Lastly, our jo… and peace will be by this means cons…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, tis 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? Tis a shame to see the carelesnesse of most, that seeke to know all things but themselves. They enquire after p. 47all 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 tis 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, wheres 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, p. 48when we are brought to the triall, and required by others or our owne consciences, to answer distinctly touching the estate of o…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, p. 49then make some. Spare an houre in a weeke, or a day in a monethmonth for this businesse. Certainly tis 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. Tis singular profanenesse for a man that h…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; tis Religion must doe that. That is good in its time and place, this only absolutely necessary: When love of learning and preferments tell thee tis needfull thou bee a schollar, let love to God and thy soule make answer, tis 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 spe…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 …ed, than all other times of thy life besides: Wherefore p. 50be 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 monethmonth, 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, monethmonth, and yeare, to make surv…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 p. 51hath 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 p. 52thine 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 bo…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 miscar…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 merc… of Christ Iesus, when as they dare not take Gods word for smaller matters. Tis certaine he doth not indeed trust God with his soule, that dares not p. 53trust 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. Theres inward griefe for the fact, and the offence thereby given unto God: And theres 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, theres 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 th… li…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 p. 54hath 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. Tis 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, 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. Thats 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.

p. 551. 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: tis all one, if God have cast his love upon him, thats 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. Tis 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 Religio…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 onelyonly as over-weight to so many pounds of gold; such mens love unto Religious persons is meerely counterfeit, and no better than plaine dissimulat…on.

2. Of our Love thats common to all men. Among other arguments of this Charitable affection, wee have p. 56these 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 ot…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 p. 57doe 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? Tis because they love them not, nor care for their love; and therefore they are at a point: if themselves receive hurt theyle 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 p. 58still 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 thats 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 p. 59wine. 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 foreign, 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 thats 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 p. 60by 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, tis 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 twas 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. p. 61God 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. When those externall rites were kept without this spirituall use of them, wee know how meanly and contemptibly God speakes of such a mechanicall worship, Esa. 1. vers. 11. & seq. He sets forth his displeasure against such services, in all termes of dislike and disdaine: telling the people, That the multitude of their Sacrifices is [to no purpose,] that [Hee delights not] in the bloud of bullocks, and fat of fed beasts, that hee [requires no] such things at their hands, that such oblations are [vaine] and an [abomination,] their solemne feasts and assemblies he [cannot away with them,] that his [soule hateth them] that [they are trouble to him, and hee is weary to beare them.] And wherefore now all this disdaine of such Ceremoniall worship? the reason is, vers 15. [Your hands …re full of bloud.] Againe, Chap. 66.3. hee sets it out to the full how acceptable such service is to him, [Hee that killeth an oxe, is as if he slew a man: hee that sacrificeth a lambe, as if he cut off a dogges necke, he that offereth an oblation, as if hee offered swines bloud; he that burneth incense, as if he blessed an idoll.] Nothing can bee spoke with greater scorne and indignation: the reason wherof followes in the next words, [Yea, they have chosen their owne waies, and their soule delighteth in their abominations.] So long as they follow this course, God detests thhem and all their services. Now in the times of the Gospell, Christ having Heb. 9.10.Heb 9:10reformed the p. 62worship of God, hath abolished those carnall ordinances, and in roome thereof erected a worship of God Ioh 4.John 4in Spirit and Truth. Wee are to performe a spirituall worship; but yet withall, some outward bodily observations are required of us now, though very few and very easie. To fast, to bow their knee in prayer, to pronounce or heare the Word, the administration of the Sacraments in all their outward rites, these are externall and bodily exercises, which profit little where godlinesse is wanting. [The Kingdome of God, saith the Apostle, is not meates and drinkes, but righteousnesse, and peace, and ioy in the holy Ghost.] These things are first acceptable to God, and other things for them. Outward Ceremoniousnesse is meere hypocrisie, where grace and sanctity is not first mover to such observances. Tis a poore matter to forbeare a meale or twaine, and yet take ones fill in sinne till he surfeit; to goe softly, looke sadly, speake faintly, and weepe a little too, as it were in sorrow for sinne, and carry in ones breast a heart unrent, unbroken, unsof…ned, by true sense of sinne, and worke of grace. What profit is it, to speake a Sermon, or heare a Sermon, when onelyonly one mans tongue and the others eares are imployed for that houre? when it comes not from the Preachers heart, nor pierceth unto the hearers conscience, neither the one nor the other intending to practice as they speake or heare? To what purpose is it to …ow the body to God, and yet to make ones heart like an iron sinew, thats too stiffe and stout to bend in obedience to Gods Commandements? If the tongue goe glibbe, the eyes and hands lift up to heaven, yet if the thoughts wander, the heart and affection lie flat upon the earth, will such a prayer be an acceptable Sacrifice? What avail…s it a man to have his face sprinkled with a little cold water, but not to have his heart washed from an evill conscience, and purged from the uncleannesse of sinnefull corruption? to take on him in Baptisme the badge of Christianity, yet in his conversation to live like an Infidell, in all disobedience to the Lawes of Christ? Will it advantage a man any p. 63whit, that he goes foure or five times a yeere to the holy Sacrament, if he be either ignorant of what hee goes about, or prophanely carelesse of making good use of what hee knowes? If hee remaine still irreligious and impenitent, continuing in covetousnesse, in swearing, in lying, in idlenesse, in uniust practices to get gaine, in common neglect of the exercises of Religion, a secret despiser of grace, and scoffer at true sincerity, with other the like ungodly practices: will it helpe or save him, that at solemne times, hee comes to the Lords Table, there eates a bit of bread, drinks a little wine, heares a few prayers, staies till all be done, and so away the same man hee came thither? No, this helpes not, but hurts exceedingly, having brought upon himselfe the guilt of a fearefull transgression, in profaning the holy Sacrament, because hee discerneth the Lords Body. God, who looketh unto the heart, and is well pleased in the sincerity thereof, regards no Ceremony without obedience, but hates such complementall hypocrisie, as much as wee doe detest the like dissimulation in a man, that vailes bonnet, bowes hammes, smiles in your face, speaks faire and friendly, but yet his heart is not with you.

But we passe from this point, having touched upon it heretofore; wee come unto the punishment here denounced against unworthy receivers of the Sacrament, viz. Damnation, [He eateth and drinketh damnation to himselfe.

For these words wee are to enquire what is meant by Damnation in this place, and what it is to eate and drinke it. Damnation in this place signifies two things.

1. That punishment of man in hell fire, which wee call eternall damnation.

2. Those evills which in this life are inflicted upon transgressors, which we call afflictions and temporall iudgment.

Both these are included in this word foreign, here rendred Damnation. That eternall iudgement in hell fire, is hereby meant, will be made apparant unto us

1. From the nature of the sinne of profanation of the p. 64Sacrament; which were it but a small offence, did yet deserve the wages of eternall death, but being so hainous and horrible a crime as it is, viz. Guiltinesse of the Death of Christ, it must make him that commits it, obnoxious to everlasting condemnation.

2. From the quality of the persons that commit this sin…e, who are partly the wicked, that continually profane this Sacrament, partly the godly, that yet sometimes profane it too. Such as bee ungodly, unbeleeving persons, they, without doubt, bring themselves in certaine danger, not of temporall judgement alone, but much more of eternall damnation, for their perpetuall abuse of th…se sacred mysteries, whereof they partake without faith, repentance, or any amendment of life at all. As for the true beleevers, they doe sometime come unworthily to this holy Table, being now and then overtaken with security, and seduced by manifold temptations, though otherwise holy and godly men. This their negligence deserves also the same punishment, though God for Christs sake be pleased to turne from them his everlasting wrath, making them only to feele a little part of his displeasure, in some temporall afflictions, wherewith hee chastiseth them for the amendment of their error.

Now what temporall judgements are signified by this word Damnation, is manifest also by the Text, in the verse following, where the Apostle mentions sicknesses, infirmities and temporall 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, foreign, viz. Eternall and Temporall judgement: whereunto all are liable that profane …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 p. 65temporal…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 foreign 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 **Zanch observat. in con. fess. suam de Relig. Christiana in cap. 16. appor. 10.some here make upon the word, that the Apostle here useth [foreign] not [foreign] 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 **Ioh 3.17.18.19 2. Thes 2.12. 1. Tim. 3.12.John 3:17John 3:18John 3:192 Thess 2:121 Tim 3:12places. It being apparant that these words are used indifferently in the same signification.

Having now s…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 i…. 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 p. 66themselves thereat with unbeleeving, impenitent, and unholy hearts. This the Apostle signifies in that word, Hee eateth and drinketh [foreign] 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 worsh…p, as well as the Sacrament. Tis a high dishonour to the very person of Christ, when the Sacrament of his Body and Bloud is abused; tis 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 wha…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 ag…inst …od, is greater than a wrong against our Neighbour. Further, those offences which immediately touch th… 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 p. 67sinnes 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 p. 68reward, 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 to content our idle humours, than ayming sincerely at his glory, is a foule contempt, and cannot but bring a curse upon us. [Yee have despised my Name] saith God unto the Priests, Mal. 1.6 Wherein, say then? In that [Ye offer uncleane bread upon mine altar▪ ] verse 7. Matters were come to that passe in this Prophets time, that neither Priest nor People cared a …ot how God was served. Any thing they thought would content him; and therefore they presumed to offer that to him, which they durst not present unto their Prince or Governour; the blinde, the lame, the torne, the sicke, any thing which their covetousnesse could best spare, was a sacr…fice good enough for God. Yea the whole frame of Legal Ceremonies they were utterly weary of them, counting them base and contemptible, and in effect, nothing but an unprofitable drudgery. Doth God take this well at their hands? No, hee curseth them for this their impiety, [Cursed bee the deceiver, which hath in his flocke a male, and voweth and sacrificeth unto the Lord a corrupt thing.] The reason followes, [For I am a great King, saith the Lord of Hosts, and my Name is dreadfull among the heathen.] Wherefore it must needs be a horrible offence in the Iewes, the people of God, thus to vilifie so great a maiesty, when even the Gentiles themselves yeelded a more awefull reverence thereunto.

I shall not neede to stand long in prouing a truth so evident; the time and paines will haply bee better imployed in making application of it to our selves. A threefold use of this point I commend unto your consideration and practice.

Vse. 1. First, Information of our iudgement touching such evills, as wee see doe befall men in this life. Wee behold the best Churches in great calamities, the best men sorely afflicted, and we wonder that God should deale so rigorously with those that serve and worship him. Wee p. 69ghesse at many causes, but seldome doe we hit upon the right, which here the Apostle intimates unto, viz. Profanation of the ordinances of Gods worship. This Irreligiousnesse in Gods service, is the maine cause, as of other sins, so of all judgements. Vnrighteousnesse against man, issues from irreligion towards God; and therefore in punishment we must chiefly cast our eyes that way, if wee will follow the streame up unto it first fountain. We commonly looke another way, and put off our calamities vponupon other causes. If any other but the Apostle had told these Corinthians, that their sicknesses and death was sent upon them …or their profanation of the Lords Supper, they would hauehave doubted of his opinion. Many were sicke and dyed, but what of that? men cannot live or bee well alwayes; these things come at adventure, or by course of Nature: twas want of care in their dyet, twas the malignity of some unwholsome dish, want of exercise, ill temper of the body, infection of the aire, and such like causes, have made them weake and sickly; want of physicke, want of looking to, old age, or some such matter hath brought them to their end. Any thing, rather than what the Apostle speakes of, should be reckoned up as the cause of their present griefes. But hee having a better spirit to judge of matters, tells them plainly, that what ever they may imagine, twas for abuse of the Sacrament, [For this cause] that sicknesses and deaths reigned amongst them.

When the Iewes endured so many miseries, even from their first plantation in the land, to their finall casting out from thence, they were seldome aware of this point, that their corruptions and abuses in Gods worship brought such plagues upon them: If the Philistims, Canaanites, and other Borderers upon them, doe spoile their Country, tyrannize over them, and oppresse them with cruell slavery, as they did in the times of the Iudges, they will interpret this to be nothing but an old grudge, which these Nations bare against the Israelites, for dis-possessing them of their Countrey, for which they were hated, and all occasions p. 70sought to worke revenge. If the Kingdome be divided, thats nothing but Rehoboams folly, and ill counsell of ill advised Courtiers: If Israel make warre on Iudah, or Iudah upon Israel, thats but policy to keepe downe one another, lest one should encroach upon both Kingdomes: If there be civill warres, thats thorough the factions of potent and ambitious States-men: If a Forreiner invade them, tis nothing but the pride of ambitious tyrants, that cannot be content with their owne, but seeke after glory and greatnesse in the ruine of other Kingdomes. Yea if a Salmanasser or Nebuchadnezzar carry them away captive out of their land, though they may thinke in the generall, that God is not well pleased with them, yet they would resolve these effects into other causes, more proper, as they conceive; Twas weaknesse in their Kings degenerating from their ancient valour, want of good confederates, of good counsellors▪ of skilfull and trusty commanders, of hardy souldiers, they were over-borne by multitude; and these, or some thing like these, were the cause of this misfortune: but of their sinnes, they thinke not of that matter. Many there were, no doubt, who iudged better touching the successe of Civill and Ecclesiasticall affaires, whose eyes God had opened to discerne the equall dependance betweene the sinnes and the punishments of the present age wherein they lived; but for the generality of the State, their thoughts went another way after worldly and politicke reasons. Which was the cause that being so often smitten, yet they returned not to God that smote them, because they were ignorant of their sins, for which he smote them. Thence in many grievous calamities of the State, they did what they could by all politick **Hos. 5.13. & 7.11. [They call to Egypt, they goe to Ashur.]Hos 5:13Hos 7:11means to uphold the ruines thereof; but yet there was no reformation at all of the horrible corruptions of Gods pure Religion. This they looked not after, as if all had beene well on that side; whereas indeed the maine crakce which threatned the downefall of that glorious state, was not in the roofe, or sides of the building, barely in the Lawes p. 71and Civill governement; but in that onelyonly strong pillar, whereupon all rested, viz. Religion, now rent and shivered in pieces. Had wee a history of those times of the Iewish state, compiled by Iewish Politicians living then, and relating unto us the same publicke events, which wee finde recorded in Scripture, it would quickly appeare by the comparison, that God iudged otherwise of the causes of those things, than the State then did. Those stories would be like unto these written in latter ages, touching Christian Common-wealths, where Church and State are put asunder, as having little dependance one upon another; All notable events, prosperous or unhappy, the rising or decay of states, or great men in the state, &c. are curiously enquired into, all consells and circumstances scanned and censured; but for Religion, what entercourse it hath with such events, there is scarce so much as a glance that way. So …linde and earthly is every man, in discerning aright of Gods iudgements, and the course of his government over all humane affaires. Wherefore, that man may see his error in this point, God hath beene pleased by revelation from heaven, to make knowne unto him the chiefe cause of such calamities, as come upon States and Kingdomes professing true Religion. For which purpose, God raised up Prophets from time to time, to put the Iewes in remenbrance of that which otherwise they would not have thought of, viz. that for their abominable corruptions in Gods worship, and other sinnes proceeding thence, they were thus plagued. These men cryed out loud enough to be heard, saying, as it is 2 King. 17.13. [Turne from your evill waies, and keepe my commandements and my statutes.] But then, as now, the poore Prophets preached to little purpose; they might talke till they were weary, few men regarded what they said. Wherefore God hath caused their Sermo…s, and the Stories of their times, to be recorded in everlasting monumen…s, that all ages of the world may take notice of the true cause of Gods iudgements, Wherein wee see that God lets passe, as scarce worth the naming, p. 72all civill considerations, and brings all the prosperity or adversity of Church or State unto this head, viz. the Neglect or Regard had unto Religion and Iustice.

The children of Israel did wickedly in the sight of the Lord, they served Baal and the gods of the Nations, they forsooke the Lord, they walked not in his statutes, these be the reasons, for which matters goe ill with them, as we may finde it at large expressed, Iudg. 2. & 2. King. 17. & 2. Chron. 36. Yea in this matter God gave unto them a generall rule, whereby to rectifie their iudgement, and ours in the like case, in the 29. of Deut. Where Moses tells them, that when their posterity, or the stranger from a far land should see the plagues of the Iewes countrey, and the diseases thereof, where with the Lord should smite it, they would aske after the reason of it, and say [Wherefore hath the Lord done thus unto his land? what meaneth the heate of this great anger?] The answer followes, [Then men shall say, because they have forsaken the Covenant of the Lord God of their fathers, which hee made with them when hee brought them forth out of the land of Egypt. For they went and served other gods, and worshipped them: gods whom they knew not, and whom hee had not given unto them. And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this booke.] vers. 14, 15, 16, 17. According to this observation wee may judge of the state of the Christian Church, ruinated in the East by Saracens and Turkes, overrun in the West by Goths, Vandals, and other Northren nations, then when pure Religion was corrupted by Sects and Heresies, by superstitious abuses brought into the worship of God, especially into the Sacrament, more and more polluted by abominable vaniti…s, by pride and contention among the Bishops; by negl…gence in the inferiour Clergie, by tur…ing Religion into regular hypocrisie each one serving God after the statutes of Ahab, and decrees of the house of Om…i, I meane, after the rule of his new devised order, but not according to that rule prescribed in the Word, whereby alone all must walke that looke for peace p. 73upon themselves and the Israell of God. When thus by superstition, profanenesse, impiety, and all filthy corruptions in doctrine and manners, the name of Christian became even to be a dishonour unto Christ, God dealt with them as before he had done with the Iewish Church, delivering them over into the hands of cruell enemies, who vexed and spoyled them on every side. But what shall wee say unto Churches reformed and purged from the leaven of such corruptions? may we apply this rule unto them? Yea wee must even in these daies of distresse and trouble, wherein God dasheth the nations of the earth together, breaking them one upon another like earthen vessels. Now that the Kingdomes of the earth are shaken, and the Church of God persecuted and afflicted with fire, sword, and desolation; We that are yet but passengers, going on in quiet by the way, cannot but behold and bewaile her sorrow, which sitteth upon the ground, weeping sore in the night for these miseries that are come upon her. Oh that our heads were full of water, and our eyes a fountaine of teares, that we also could weep day and night for the slaine of the daughter of Zion! But now if wee stand still and wonder, and enquire [How doth the City sit solitary that was full of people? how is shee become a widow? Lam. 1. ver. 1.Lam 1:1shee that was great among the Nations, & a Princesse among the Provinces, …ow is shee become tributary?] Heare what answer her selfe will make: [The **Vers. 14.yoke of my transgressions is bound by his hand, they are wreathed and come up upon my necke] therefore it followes, [he hath made my strength to fall, the Lord hath delivered mee into their hands, from whom I am not able to rise up] And againe, [**Vers. 18. The Lord is righteous, for I have rebelled against his commandements: Heare I pray you all people, and behold my sorrow, my virgins and my young men are gone into captivity.] And againe, [**Vers. 20. Behold, O Lord, for I am in distresse, my bowels are troubled, my heart is turned within me: For I have grievously rebelled▪ ] Yea this is it. Tis the sinnes of a Church that kinde a fire in her palaces; Her sinnes that sharpen her enemies sword to the slaughter, p. 74Her sinnes that destroy her strong Hold, and make the rampart and the wall to lament and languish together. Let us not here cry out upon men, complaine upon Princes, blame wee know not whom, nor for what; as if all had been well, had they done, or would they doe as wee have contrived it: but lay we the blame where the fault is, and say we, That they be the sinnes of the Church that kept good things from her, and brought evill upon her. And be we still sighing in silence, for tis the Lord hath done this; even he hath done that which he had devised; he hath covered the daughter of Zion with a cloud in his anger, and cast downe from heaven to earth the beauty of Israel. Indeede Reformation is a glorious name; a Church reformed and restored unto purity of doctrine and discipline, is a glorious society. But its one thing to have Gods pure worship established by Law, another thing to have it settled in mens hearts, and observed in their practice. The doctrine of a Church may be pure, the Sacraments rightly administred, the government duely ordered; and yet God may be highly dishonoured by that Church, when that which is well adpointed is not yet well used. This is haply the Corinthians case here in the Text; they did not, for ought we can prove, pervert the Institution of the Sacrament, adding or omitting any thing materiall to the essence thereof: but yet they displeased God in the celebration of it, because they observed the outward forme, but with irreligious and gracelesse hearts, making to themselves no spirituall benefit at all. So is it with any Church wherein purity of Doctrine, Sacraments, and Discipline is maintained, but this forme of god…inesse is without the power of it, no fruits thereof appearing in mens obedience unto the Gospell. I …peake not this to accuse our brethren, but to warne our selves. They feele the smart, and no doubt, doe know their sinnes. Our duety is to pray for them, that God would speake peace to his people in their affliction, and restore unto them joy of heart for the daies of mourning which they have seene. Well, lets pitie them, p. 75and looke wee to our selves, whose priviledges and blessings are as many as theirs, and our sinnes haply more. Be we instant in prayer, that God will pardon the deformities of our reformed Church; I meane, the neglect of his Worship, the contempt of his Word, the scorning of his Ministers, the profanation of the Sacraments, the despising of government, the schismes and discords amongst us, the profanenesse of mens lives, the Infidelity, Atheisme, Pride, Intemperance, Injustice, with such corruptions as disgrace Christian Religion, discredit our most Christian Church, dishonour God, and provoke his wrath against the Land. Tis not the power of an enemy, the conspiracy of Iesuits, the malice of hell that shall endanger us, if our sinnes doe not fight more powerfully against us, than the force or craft of any adversary. Spare then O God thy people, and be mercifull to the iniquities of the remnant of thine heritage. Pardon our sins and helpe us graciously. So shal thy blessing alwaies continue upon the head of thine anointed, thy favor upon his posterity, thy peace upon this Church, and prosperity upon thy people. I have but one word more to say, and I have done; and that is,

Vse 2. …or exhortation, that wee would put in practice what we know touching this point. Profanenesse in matters of Gods worship bring temporall and eternal punishments upon a man. Apply this to that condition wherein thou art, whether adversity or prosperity. If affliction be upon thee, on thy body, thy soule, thy name, thy estate, thy friends, come to scrutiny and make search where and what thy sinne is. Say with thy selfe, Doe not I neglect some parts of Gods worship? doe I not use others carelesly? Where thou findest the fault, repent of it, amend it speedily, and so God will remove his rod from thee, and in due time make thy paths prosperous. But if they be so already, and thou desirest to have thy peace continued unto thee, here learne the way to enjoy comforts, and prevent many sorrowes. Attend diligently unto the worship of God, doe not slubber it over, doe him service, and doe it faithfully, p. 76else tis no service but sloath. Heare the Word, but attentively, and mix it with faith; pray, but fervently; fast, but unloose the bonds of wickednesse; receive the Sacrament, but fruitfully. Doe not these things as common businesses, goe not to Church as thou wouldest goe to thy chamber; preach not, nor heare a Sermon as thou wouldest doe an Oration, pray not to God as thou wouldest speake to a man, come not to the Lords Table as to an ordinary repast. Put on other affections and thoughts in sacred, than thou doest in civill businesses: advise thy selfe before thou meddle with them; in doing of them stirre up thy heart to a regard of God with whom thou hast to doe; of thy soule, whose well or ill-fare depends much upon these things. Know that it is no light matter to mocke God to his face, to come before him with the body, and draw neere with the lips, but turne from him in thy heart, to make a shew of regarding him, but indeed to sleight him. Remember Salomons rule, [Take heed to thy …ort, &c,] Eccles. 5.1. when thou goest to the House of God, i. e. to performe any worship to him, take heed to thy footing, be advised whereabouts thou goest, [and be more neare to heare,] that is, to obey Gods will declared unto thee in his Word, [than to offer the Sacrifice of fooles,] i. e. to observe the ceremonie and outward worship, without obedience and inward grace; as fooles doe, who thinke by such service they please God, whereas in so doing, they doe evill, and sorely offend him. Only this spirituall service in faith and obedience is acceptable; all other without this is vaine, neither pleaseth God nor profits us. This doing wee shall have good prosperity, providing well for our comfort in this life, in the escape of many evils that profanenesse would bring on us, and also for our happinesse in the world to come.

Thus much be spoken touching the punishment of the sinne of Vnworthy receiving; namely, that by so doing men runne them into hazzard of temporall and eternall judgements, in this 29 verse. I now proceed unto the 30 verse▪ wherein the Apostle shewes unto the Corinthians p. 77the danger of their profanation of the Sacrament, by a particular instance of their present miserable condition, wherein they now were by reason of such their offence. What hee had spoken generally touching all unworthy Communicants, that they eat and drinke damnation unto themselves, he declares to be most true in a reall experiment among themselves, in the words of the 30 verse.

[For this cause, many among you are weake, and sicke, and many sleepe.]

They need not looke farre for a proofe, let them but turne home their eies upon themselves, they might see apparant marks of Gods anger against them, for their sinnefull abuse of the blessed Sacrament. The weake and sickly bodies, the dead carkasses of so many amongst them, were witnesses sufficient that God was highly displeased at them for profaning his holy Table. The words fall into two parts: First, a Cause [For this cause] foreign, for this matter; namely, a sinne before mentioned, for not discerning the Lords Body in the Sacrament. Secondly, an effect, and that is a particular punishment, described 1. by the persons upon whom tis inflicted, The Corinthians; and that not one or two, but many there were that suffered it [Many among you, &c.] 2. by the qualities and degrees of this punishment, tis Bodily, upon the outward man, in three degrees, Weaknesses, Sicknesses, and Death. [Many are weake] (foreign) and sicke (foreign) and many sleep (foreign) i. e. are dead. Of these briefly and plainly.

[For this cause.] The Apostle here admonisheth them of that, which of themselves they would not easily have thought of. God punisheth them, yet still they profane the Sacrament; and why? they are not aware that those plagues were sent of God for that their sin. Therefore the Apostle points out unto them the true cause of all their misery, [For this cause] saith hee, are ye punished; whatever else they might vainely imagine, twas their abuse of the Lords Supper that drew on all that mischiefe. To teach us, That

p. 78[Many men are punished, who yet are ignorant of the cause why they are punished.]

Naturally we are all children of darknesse, and, like men in the darke, wee know nor by whom nor wherefore we are smitten. When God strikes us for sinne, Satan deales with us as the Iewes with Christ, blindfold him, and then bid him prophesie who smote him. So in afflictions, wee commonly grope as blinde men, ghessing at this cause, and that, but seldome fastening on the right. It is the great unhappinesse of our ignorant and corrupted mindes, never to know aright our friends or our foes; and tis the policie of Satan to delude our judgements by carnall reasoning, that when God afflicts us to bring us to repentance, wee should yet then doe more and more wickedly, by not seeing nor amending the sinne for which wee are punished; that so by sinne we might be brought into misery, and by misery our sinne might be yet increased. This note serves us unto a double use:

1. To let us understand, what, among other, is one true cause of mens Vnprofitablenesse under the afflicting hand of God. Hence their murmuring, and impatience, and want of reformation, because they do not rightly discerne the cause, wherefore this or that punishment lyes upon them. Creatures accustomed unto darknesse, are of all other most fierce and furious; as beasts of prey: so men abiding in the darknesse of corrupted nature, have brutish and fell affections, full of rage and wrathfulnesse, when they are provok'd by any smart and paine, they flye upon God, and man, and all that comes next to hand, hoping to rid themselves of their afflictions, not by a reformation, but by revenge. But when once such men are brought forth into the light, they grow tamer; then they see the foulenesse of their offences, how much evill they have done, yet how l…ttle they s…ffer in comparison; whence they truly judge, that tis unreasonable to murmure against God, who hath so great reason to chastise them.

2. To teach us what just cause there is, that we should p. 79be corrected of God, to the end, wee may come to the knowledge of our selves. Indeede corrections of themselves cannot doe this; tis the Word and Instruction that brings us to knowledge of our estates. But ordinarily instructions pierce not, till corrections have sharpened them A man that lives at peace and hearts ease, is apt to passe by rebukes with very little notice of them, perhaps with contempt, because hee iudgeth himselfe well: but when chastisements have softned the heart, and awakened the conscience, then rebukes have a keener edge, and they wound deeply. Wherefore Salomon saith excellently, Prov. 6.23. [The commandement is a lanterne, and instruction a light: and correction with instruction are the way of life.] Instructions are the light that guides us in the way; but corrections ioyned with them, doe quicken our eye-sight, and make us heedfull to follow the directions of the Word. It is with man in this case, as with dogges and other unreasonable creatures, (for every man borne, is, as Iob speakes like a wilde Asse colt) which when they are punished for any fault, wee usually bring them unto the sight of that thing, wherein they have done it, else theyle never amend it. Such is our dulnesse in discerning of our faults, that we seldome acknowledge and amend them, till correction have made us looke about us, and learne that which instruction alone could not teach us. [It is good for mee, saith the Prophet David that I have beene afflicted, that I might learne thy Law.] Had hee not been taught it before? Yes, but Vexatio dat Intellectum. Adversity was a better Schoolmaster than Instruction, and that makes him now to heed, what before hee attended not. Wherefore when Gods hand is any time heavie upon us, let this bee our first care, that [Every one know the plague in his owne heart,] as Salomon speakes, 1. King. 8.38. This knowledge of the sinne is the first step to repentance, and that is the only way to escape the punishment. Let us imitate the Church in the third Chapt. of the Lamentations, first lay downe this as a general conclusion, That sinne brings affliction, [Wherefore doth a p. 80living man complaine, a man for the punishment of his sinnes?] vers. 39. Thence goe to a particular application to our selves entring into a serious consideration of our owne waies; to finde the sinne for which we are afflicted, [Let us search and try our waies, and turne againe unto the Lord. Let us lift up our hearts with our hands unto God in the heavens. Wee have transgressed, and have rebelled, and thou hast not pardoned, &c.] vers. 40.41, 42. Without this course observed, there is nothing to be expected from a man in affliction and misery, but only sullen and uniust complaints, with stubborne continuance in his sinne. Hee wil blame God, and curse men, cry out upon the malice of Satan, the malignity of the Starres, the unhappy concourse of second causes, hee will finde fault with all things, and that mostly which is least to be blamed, not considering meane while that his sinne hath procured all this unto him. [Why criest thou in thine affliction?] saith God to the Iewish Church, Ier. 30.15. complaining bitterly of her miserable estate, Why criest thou? What doest thou complaine to no purpose? If thou wilt grieve at any thing grieve for thy sinne, never looke to cure thy sorrow till thy sinne bee cured; for so it followes, [Thy sorrow is incurable for the multitude of thine iniquity: because thy sinnes were increased I have done these things unto thee.] Now to avoide this mischiefe, observe a few directions, which may help us to finde out our sinne when we lie under punishment: they are these.

1. Diligent meditation in the Word, whereby wee shall learne what are the sinnes that goe before such and such punishments; whereunto wee must ioyne humble prayer unto God for wisedome to discerne of our owne corrupt hearts and lives: that so by the light of the Word, and assistance of the Spirit, we may follow the search till wee finde out the malefactor. When the Israelites were beaten by the Cananites at Ai, and that they were ignorant for what offence that disaster happened to them, Ioshua and the Elders betake them to fasting and prayer before the Arke. After that, God saith to Ioshua, [Get thee up, p. 81wherefore liest thou th… upon thy face? Israel hath sinned.] Iosh. 7.20.21. Twas Achans privie theft of execrable goods that had troubled all Israel; till that be expiated, God will not bee with them any longer. Let us doe the like when any unknowne sinne troubles us, when our bodies are distempered, our estates vexed, our consciences disquieted, and we know not well wherefore; Fall wee downe before the Arke, goe to the Word & Prayer, aske counsell of God, and hee shall discover unto us what is that Achan, what the secret accursed sinne that workes us all this woe.

2. Consider 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, tis 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, tis 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,Men sharpliest punished for those sinnes they have committed with greatest pleasure and security. 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 …s its netled and p. 82stung 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 thats 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 cou…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, p. 83and makest mee to possesse the sinnes of my youth.] saith hee, Iob 13.26. Sinne may be soone committed, but tis 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 …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 t…at profanely use it, bring destruction upon both. [Godlinesse, sa…th the Apostle, hath the promises of this life, and that which is p. 84to 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 …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 comfort of the Sacrament in our soules. If we dishonour God in despising his Word, and Sacraments and Ministers, tis 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 p. 85their 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 p. 86them 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,Psal. 119.136.Ps 119:136 because men forsake Gods Law. Make not thy selfe sport with other mens …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,Ezek. 9.4.5.6Ezek 9:4Ezek 9:5Ezek 9:6 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 p. 87confidence 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 afflictio…? 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 o… peace, … …ight and liberty of the Gospell so long, wherein yet the fruits of Obedience, worthy of so unspeakable mercies, a…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.

p. 88[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 foreign Multi, Many were afflicted with them: but of the third, the greater evill, namely, Death, he alters the word, and saith, foreign, 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 se…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 hauehave earnest, or so to confirme it; so is the Sacrament to confirme the Covenant.

FINIS.

End of the text · William Pemble, The Worthy Receiving the Lords Supper (1633)