AN INTRODUCTION TO THE WORTHY RECEIVING THE SAcrament of the Lords SUPPER.  
By that late learned Minister of God's holy Word, WILLIAM PEMBLE, of Magdalen Hall in Oxford.  
Published since his death by his friend.  Qui discordat à Christo, nec manducat carnem eius, nec sanguinem bibit, etiamsi rei tantae Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat. De Consecrat. Dist. 2. c. 65. Qui discordat. Ex Aug. in li●. Sent. c. 339. Vt quid puras dentes & ventrem? Crede & manducasti. Ibid. c. 47. Vt quid. Ex Aug. tract. 25 & 26. in joan. 
LONDON▪ Printed by I.B. for james Boler, and are to be sold at the sign of the Mary gold in Pa●●s Churchyard. Anno D●●▪ 1633.   

TO THE Worshipful his worthy good friend, JOHN BAKER Esq. at Mayfield in Sussex, Grace and Peace.  
SIr, to err in speculative Doctrines, chiefly where the sovereignty and sufficiency of the Scripture is maintained (as it is with us) is not so frequent nor so easy, as to mistake in matters practical: Errors in doctrine are more dangerous, but corruptions in practice are more often, by reason that our practice flows immediately from more various and weak principles in us, than our speculations do. Hence we see that in matters divine amongst us, where the Scriptures are in force and have their due place, there are few errors in the doctrine, many faults in the practice. For an instance we need go no further than the Sacrament of the Supper: the doctrine whereof, is, by the blessing of God, out of question for the Orthodoxy of it in our Church. But where Satan cannot taint the Doctrine, there he will corrupt the Practice all he can: so we find that in S. Paul's time the 
a 1 Cor. 11.21, ●2.  Practice of this Sacrament was rather grown faulty, than the Doctrine; a type of our days, wherein we see the people grown careless, remiss, and profane for the practice in the receiving of this Sacrament, so very few prepare themselves in a 
b 1 Cor. 11.25.  discerning manner. In matters moral and divine (contrary to what we see in things natural) we leap from one extreme to another sine medio, from superstition to profaneness, from bad to worse. 
c Maldon in john 6.  Papists and we agree that this Sacrament is not to be given to children, who cannot examine themselves: 
d 
Aug de merit. peccat. l 1. c. 24 & passi● alibi.  
Tert. l. 4. adver Martion. Amb. l 3 Sacr. c ● followed by some in Bohemia Chry. praelect Chron. & Russia. O dorbard de Relig. Rus.   we all say, that to this Sacrament there is required a personal and a praeviall disposition in the receiver, an opus operantis, and yet we find our people come to the Lords Table, though not children in years, yet in understanding, Nay do we not hear the very best complain much this way? their grief is, that this Sacrament doth them little good: and where one complains of his unprofitable hearing the Word, many bemoan their uncomfortable receiving of this Sacrament. What may be thought the cause? are they not both the very ordinances of God? Yes, I know that Sacraments have a certain 
e Exod. 4.8.  voice, and that they are a kind of visible words; yet there is not that 
f Hieron. Paulino.  viva vox in the Sacrament administered, as is in the Word preached. Now this 
g Latens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  force which is in the lively voice of the Preacher, doth help much to qualify the Hearer. Let this then go for a truth, that amongst some other reasons of this difference, one main cause why we say and feel that we profit less by this Sacrament, than by the Word preached, is, for that as we should prepare more, so we do prepare less before-band to the receiving of this Sacrament. The way then to cure this disease, is to prepare and fit ourselves better; and to that end is this book, serving rather to prepare the Communicant in the practice, than to defend the doctrine of this Sacrament. A good book, and in our dead and unsavoury times very needful: which I now dedicate to you (to say nothing of mine own respects) for reasons taken from the deceased Author. Were he alive, and say he would print this book, you are the man whose name it should bear; you supported the vine that bore this, and many other excellent grapes: his studies had shrunk and withered, even then when they were about to knit, had it not been for you and your exhibitions. To tell you what great charge you bestowed on him, I need not: to tell the world in print, is a thing you desire not; only I would men of quality would stay their hands from their excesses upo● unprofitable creatures, and learn of you to show their bounty, in watering such plants as this was; and then they need not repent of their excesses, but rather rejoice with you for their expenses: And I could wish, that every Gentleman of rank, could say, as you can, that in his time he hath raised up an able Scholar, a learned Divine, a well studied Artist, a skilful Linguist, and, which is the soul of all, a very godly Minister. Had he lived, you had enjoyed him, and he you; but he is gone to enjoy the Lord, and in reading of this his book, you may in some sort enjoy him. And such as read this and the rest of his labours, if they profit not by them, let them blame themselves: if they do (as I am certain many do) next unto the Lord, let them thank you, and bless God for him and you, to whom I commit both you and yours, and remain  
Yours in the Lord Christ, RICHARD CAPEL.   

To the Reader.  
COurteous Reader, if any other print this book according to any notes, I thought good to give thee notice, that this is according to the Original, under the Authors own hand; left unto me, when he departed this world: and therefore take this as the only, true, and genuine Copy. And so farewell.  
R. CAPEL▪   

AN INTRODUCTION To the worthy receiving of the Sacrament of the Lords SUPPER.  
MOst true is that of Solomon, Pro. 19.2. Without knowledge the mind is not good: &, He that hasteth with his feet sinneth. True, where the mind wants knowledge, the foot will be hasty, Ignorance & Rashness are inseparable companions: but this is true also, that Knowledge alone cannot make a man good. Where the mind hath knowledge, the foot may be lazy; and where knowledge abounds, negligence may abound too. Now of the two Monoris criminis reatus est, legem nescire, quam spernere, as Salvian speaks; and an unadvised practice coming from ignorance, is far more tolerable, 
De Gub. l. 4.  than wilful disobedience convicted and condemned by knowledge. There is then a necessity for practice ●o follow after knowledge, and there is also an excellency wherein practice goes before knowledge, as the end always deserves more love and praise than the means. The younger brother in order of Nature, hath here the preeminency to be blessed above the elder: which I spoke not to make division among brethren, and set at odds these two parts of Religion by a quarrelsome comparison; but that I may have leave at this time to do as jacob sometime did, when Manasseh and Ephraim were presented unto him by joseph: namely to cross my hands of purpose; and, contrary to my usual course, lay my right hand on the head of the younger my left hand on the head of the elder brother: I mean, that whereas in the handling the nature of the holy Sacrament of the Lords Supper, a twofold consideration offers itself: the one concerning knowledge, in the explication of the nature of the mysteries contained therein; the other concerning our religious practice in the celebration thereof. You will not be displeased if I first begin with practice insisting upon such holy duties as concern us in going about this business; laying aside, for a while, such contemplations about the nature of this Sacrament, as serves only to inform our knowledge. I have made choice of this course, as that which is 1. mere necessary for this Auditory, 2. most necessary for this subject, the Sacrament, whereof we are to speak. I may in charity hope, that there is none among us so rudely and ignorantly bred up under such governors, as Country or University hath afforded, but that he is furnished with such a competency of knowledge, as to give a reasonable account of his faith, touching the doctrine of the Sacraments: Yet if there be any whose ignorance in this behalf may make them blush, to such I wish an increase of godly carefulness in their governor's that they will provide for the advancement of Religion, as well as Learning, in those that are under them; and also a more conscionable industry in themselves, to hearken unto instruction, and to make use of all such means as they shall be directed unto, for the attainment of knowledge in this and other points of true Religion. For the Sacrament itself, we shall not err in following that rule, which holds true in all Divinity, that, We shall the better know the nature of secret mysteries, 
Io●. 7.17.  by first making conscience to practise our known duty. And therefore this Sacrament being instituted in the Church for the continual exercise of many heavenly graces of the Saints, much rather, than for the employment of their wits in long disputes & curious speculations about the nature of this holy ordinance; it will be, I hope, not unfit, first to acquaint you, how this Sacrament serves for the increase of grace in the hearts of the godly, and hereafter, as God shall give ability and opportunity, to unfold the truth in such controverted doubts, as have been raised touching this Sacrament, rather by the darkness & superstition of men's brains, than from any true difficulty that can be found in the institution itself. I come therefore in the first place, to put you in mind of that which concerns our Christian practice about this Sacrament, where our duty is twofold: 

1. A frequent celebration of this Sacrament.  
2. A right remembrance of Christ's death, set forth unto us therein.    
Both these duties are comprised and commended to us in those words of the institution, in 1. Cor. 11.  
Again, Verse 24. This do ye in remembrance of me. And, Verse 25. This do as oft as ye drink it in remembrance of me.  
Verse 26. For as often as ye shall eat this bread and drink this c●p, ye do show the Lords death till he come.  
These words do plainly contain those two forementioned duties, concerning the time when this Sacrament is to be celebrated, and that is, often; and touching the manner or end of its celebration, which is, a perpetual remembrance of the death of Christ.  
For the first, that its a necessary duty which lies upon every one, often to frequent this Sacrament; it were only to be wished, that our practice were as conformable, as our consciences are generally convicted of the truth of it. Yet if any man list to doubt, these reasons may persuade him that will not be obstinate.  
1. The Commandment of Christ, (This do as often as ye drink it.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as ye do it, therefore do it often; not once in our age, as Baptism, never to be repeated; nor once a year and no more as the Passeover: but many times in our age, many times in a year, according as the Saints in the Primitive Church understood the meaning of these words, and not as some in these times, when Sophistry hath wrangled out Divinity, would seem to cavil; that because the words run (Do it as oft as ye eat this bread, and drink this cup) therefore it is at their discretion to do it as seldom as they please.  
2. Their own necessity may persuade them, if they can be sensible of their spiritual weakness and wants. Let them look inward, and see how great need they have of many and often confirmations of their Faith, renovations of their Repentance, of stirring up the graces of God in the soul, to add an edge and eagerness unto all spiritual affections after holiness, to get unto themselves the most powerful provocations unto obedience. Every one that hath grace knows how frequently the power thereof is impaired by temptations, weakened by worldly distractions even of our lawful employments, and overmastered, by the force of sinful lusts: so that they must needs discover a great deal of ignorance in their spiritual estate, that feel not in their souls a proneness to affamishment, as well as in their bodies; at least they bewray intolerable carelessness▪ that finding the emptiness and leanness of their souls, yet neglect to repair often unto his holy Table whereon is set forth the Bread of life, whereof when they have eaten, their 
* 1 Sam. 30.12  spirit may come again, their hearts may be strengthened, their souls may be replenished as with marrow and fatness.  
Wherefore give me leave to persuade you to the practice of so needful a duty, and withal to tell you of that fault, whereof this age is extremely guilty. A very shame it is to compare the slackness of our days with the forwardness of those primitive times of the Church, in the often celebration of this holy Sacrament. Then it was administered almost every Lord's day; now we are fallen from fifty times a year, to once, twice, thrice, or for the greatest part to four times in the year. It is true, that as in other, so in this divine institution, Satan hath done much by his malicious policy, to corrupt men's hearts in the observation of it: When the Sacrament was administered often, he brought it into contempt by the commonness of it; now that it is administered seldom, through ignorance, it is abused and neglected as unnecessary. I may not prescribe how often the celebration thereof is fit to be used: our Church hath partly left it to the discretion of her Ministers, partly enjoined the solemnisation thereof at the least 
* See the book of Canons.  three times a year. She hath seen the untowardliness of her children, who must be compelled by Law to come in unto this feast, or else the Lords Table is likely to stand unfurnished of guests.  
A strange matter that men should need a Law to bring them to the Sacrament. One would think that men's consciences should herein be a Law unto themselves, and that there were no necessity to have a Statute for hungry men to eat, or for sick folk to take physic. But here is the intolerable infidelity and irreligion of our times; did not fear of Law and shame of the world prevail more with many, than any benefit which they perceive is to be gotten by frequenting the Sacrament, they that now come but seldom, would come never: they have no appetite to this spiritual bread, their taste cannot relish this Angel's food, and thence the Table of the Lord is contemptible in their eyes, and their very soul loatheth this bread of heaven.  
I confess indeed, that persecution is a sharp spur to put men on upon the diligent practice of all religious duties: and so it was in the Primitive Church, that the bitterness of afflictions gave a sweeter relish to religion. Nevertheless they must needs be ill nurtured, that will do nothing without beating; and very strange it is that men should constantly wait upon the service of God, when pain and disgrace terrify them from it, and then fall off to neglect it, when honour, peace and liberty invite them to it. And what, my brethren, had the blood of Christ a fresher taste in these first ages after it was newly shed? had his sacrificed body a more fragrant smell inviting the Saints like birds of prey, to fly from far with marvelous swiftness, unto this dead but yet all-quickning carcase? Hath it now, through tract of time, lost that sweetness wherewith heretofore it cheered both God and Man? No; 'tis we have lost our senses, our faith, our zeal, our love. Christ's blood, like the Manna in the Ark, putrifies not but endureth for ever, to feed us also in these last ages of the world unto everlasting life. That fountain which was opened in his side, runs yet afresh, & hath an everlasting virtue to cleanse us from the leprosy of sin, and to cool the heat of a weary soul, inflamed with sin and the fire of God's wrath: only if we can be sensible of our thirst, and that our hearts can pant after these waterbrooks, running amain unto them for refreshing, when we are furiously chased by our iniquities following us at the heels. Wherefore, my beloved brethren, let us be admonished henceforward to make conscience of frequenting the Lords Table so often as by fit opportunity we may enjoy the benefit thereof, lest our lazy slothfulness be at last punished for a profane contempt of the precious blood of our Lord jesus Christ.  
This be spoken of the first duty in coming to the Sacrament; the next follows touching that which is to be done about the celebration of it. Now this is in general, A solemn commemoration of the death of Christ, expressed in those words (Do this in remembrance of me) and in those (Ye show forth the Lords death till he come.) Which words do summarily declare what was the end and intent of Christ in instituting this Sacrament, and what is the duty which he requires of every Christian in the solemnising thereof; namely, That therein we should make a perpetual commemoration of his death and passion unto the end of the world, till he come again to judgement. Now this remembrance of the death of Christ in the Sacrament, is to be taken in a double sense.  
1. In opposition to the outward Elements and Ceremonies in this Sacrament.  
2. In relation to those spiritual graces of the soul, which are to be exercised in this commemoration.  
In the former must be showed upon what our hearts & thoughts must be fixed in the holy Sacrament; namely, not on the Elements and actions of the Sacrament: but on Christ and his benefits; all the desires of our souls must be towards him, and to the remembrance of his Name.  
In the latter it will appear, how, & in what manner our souls must be fixed on Christ; namely, not in a bare historical remembrance of his sufferings, but in a powerful and gracious feeling of the virtue of his death, working life and holiness in our souls.  
Of these two points in order; and of the first briefly, which is this, That our thoughts are not to dwell upon the outward elements and actions of the Sacrament, but from them to be raised up to the meditation of Christ's sufferings, and the benefits we obtain thereby.  
Do this in remembrance of me, saith Christ, i. e. of my death, and your redemption by it: not, Do this for it own sake, looking no further than what is visible to your eyes in the outward solemnity. Never was any Ceremony, legal & evangelical, appointed for its own worth, as if either God were pleased▪ or man's soul● edified in grace by such carnal observations. For God is a Spirit, and will always be worshipped in spirit and truth: and man's soul is a Spirit of a pure and immortal substance, which cannot be nourished and maintained in life and strength by any outward fading thing or action; but only by that which is proportionable to its own celestial and spiritual quality. Now this alone is the grace and favour of God, the treasury and store-house whereof is the person of our everblessed Mediator jesus Christ, unto whom the ancient church was directed in all levitical observations, to whom these Evangelicall Sacraments do still direct us.  
Wherefore you are again to be admonished, those especially of the younger sort, That they do attentively observe what that thing is, whereabouts all their meditations are to be employed in this sacred business. Remember that here Christ crucified is all in all, in every element, in every action. When thou seest the Bread and Wine separated by consecration unto this holy use, think on Christ ordained and fore-appointed by the Father from everlasting, unto the accomplishment of our redemption by his bloodshedding. When thou seest the Bread broken and the Wine poured forth, think on Christ torn and rend in his precious body with stripes and wounds, pained even to the death in his most holy soul, full of the wrath of God & indignation of the Almighty, by whom he was smitten for thy sins, and plagued for thy transgressions. When the Minister offers to thee the bread & wine, think on Christ given unto thee of God freely, and giving himself unto thee if thou wilt receive him. When thou receivest and eatest these elements, think on Christ, that living Bread, that gives life unto thy soul, and by his merits preserves it from eternal death. Knit thy heart unto him by the band of an holy faith, throw thyself into his arms stretched out on the Cross to embrace thee; wash thy soul in his blood, that thou mayst be clean; hide thyself in the holes and clefts of this rock, from the stormy tempest of God's wrath, that i● m●y not touch thee: put thine hands and thy fingers in his side, and the pr●nt of the nails, and cry out with that blessed Apostle in the highest degree of all possible rejoicing, MY LORD, AND MY GOD. This is the life of this holy Sacrament, without which spiritual applications, all is but a dead and empty Ceremony. Wherefore 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 only 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 eaten upon carnal outward ceremoniousness; rest too much in the opus operatum, the work done, without all power and life of holiness in the doer. 2. The seco●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 pitiful to behold the demeanour of the ordinary sort of people at the Sacrament: they come thither they know not wherefore, and they do there they know not what; they cannot tell how to look, which way to turn themselves about any holy meditations: many times their minds are like a clock that's overwound 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 block, 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 morsel of finer bread: or at best they raise their thoughts no higher than the Communion Table, thinking that if they have received the outward elements▪ in a reverend manner, behaved themselves decently during that action, forborn their worldly business before and after, tempered their tongues from all uncivil speech, and demeaned themselves mannerly for that day, then that they have done a right acceptable piece of service to God. This stupidity of many, whether popish or clownish, cannot but be much commiserated by all those, unto whom it is given to know any thing concerning the mysteries of the Kingdom of God. To conclude this point, let us remember that admonition the Church giveth us in this business, calling on us with a Sursum corda, Lift up your hearts, and let's answer in doing as well as saying, We lift them up unto the Lord. Yea, be we always mindful of that general rule which Christ gives his Disciples, when they, together with the simple Capernaites, hearing Christ call himself [living Bread] and [his flesh Meat indeed] and [his Blood Drink indeed] were much offended at it, as an absurd impossibility; Christ tells them they mistook his meaning, [It is the Spirit, saith he, that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are Spirit, and they are Life.] joh. 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 be made, [Do this in remembrance of me.] What? in a bare recounting the story of his passion, amplifying the indignity of all circumstances, in curious contemplations about every passage of Christ, from the garden to the grave? Is this all? no, nor half: You must therefore here remember a rule given by Divines, [That in Scripture words of knowledge, in matters between God and Man, do 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, etc. we must not straighten 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 be remembered of us in the Sacrament, not only as an object of our Knowledge, but principally as the object of our Love, our Faith, our Hope, our joy, our thanksgiving, our Obedience. These & other heavenly graces are all to be set a work, and employed 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 show his death till his coming again. But that we may go a little more particularly to work in this point, observe that there are four principal graces that have a singular use in this holy business: they are 1. Faith, 2. Repentance, 3. Thankfulness, 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 show you, what singular virtue may be drawn from the meditation of Christ's death, for to quicken & increase the life & power of all those forementioned graces. I will do this briefly, desiring the younger sort especially, carefully to attend unto such general heads of meditation as I shall propose, to the end their thoughts may have some matter whereon to work, which otherwise will be too too wild, 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 firm belief in him, upon these two strong persuasions:  
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 ransom, having trodden the winepress of the fierce wrath of the Almighty; and borne upon his shoulders the whole burden of that vengeance, which would have sunk our souls to the bottom of hell. A Saviour that hath utterly defeated all the powers of darkness; and spoiled them, leading captivity captive: thereby purchasing for us a Kingdom that cannot be shaken, but sure and steadfast against all violence of our spiritual adversaries, even a stable and firm estate in present grace, and an open and fair passage unto that immortality and glory which shall be revealed. Wherefore 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 he is a Saviour freely given of God, and giving himself unto us. He laid down 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 himself to every believer, to be received and embraced by him. Both these are strong motives to quicken our faith in remembering Christ's death: for if either the greatness of the work of redemption, and surpassing difficulty to save a sinner, should terrify us; we know what ever it be, he hath finished it: or if our unworthiness should discomfort us, we see that Christ stays not till we can deserve him; but as he died for us when we were unworthy, so even whilst we are unworthy he offers himself to us in all the benefits of his death. Wherefore let us in a lively faith fasten our eyes upon this Brazen serpent, lifted up on the cross to cure the fiery stingings of sin: let our eyes, our thoughts, and our affections be drawn after him, and learn we, as the Apostle exhorts, to trust perfectly unto that salvation which is brought unto us. This for Faith.  
2. In the next place is required the exercise of Repentance, to which there is no provocation in the world more powerful, than the serious meditation of Christ crucified. Two motives there are, which commonly best prevails with all natures, to work in them sorrow for an offence; and they are both in this matter most lively & vigorous.  
1. Mercy wonderful and incredible to a desperate offender, beyond all hope and expectation of his. When we were of no strength, when we were sinners, when we were enemies, even than Christ in his time died for us, as the Apostle notably aggravates the death of Christ, Rom. 5 6.8.10. How hopeless was the state of us men being once fallen by our first transgression? and yet even in the extremity of misery, how proudly and rebelliously did we carry ourselves against that majesty, whom we had offended? Yet then behold in God the riches of all patience, gentleness and compassion: he is mindful of us, when we had forgot both him and ourselves; his merciful wisdom prevents all thought, and care, and possibility in us of providing the means of our recovery. Now where malice and unworthiness is thus overcome by goodness, certainly if there be any spark of grace, of noble nature, of ingenuity left within us, it cannot be but our hearts should be overcome with sorrow, for offending so gracious a Master, and rend asunder with godly grief for the displeasure of so loving a Father.  
2. The horrible nature of the offence, which, when it is small, is slighted, but strikes the hart with astonishment and confusion, when 'tis capital. Now sin is of the worst deserving quality that possibly may be; and it appears by nothing so much as the furious displeasure of God inflicted on Christ, when he bore our sins in his body upon the tree. Trace him from the Garden to Golgotha, and you shall see whole armies of sorrows ready to invade him, every step he treads, the deeper he wades into a sea of blood and wounds, and stripes, and waters of affliction; men and devils, yea and God himself fight against him; he is forsaken of God, persecuted, despised, and scorned of all the world, assailed and tempted by all the powers of hell, become the astonishment of Angels, the wonder and amazement even of senseless creatures. Ah, my Brethren were our souls in his stead, and did we feel but the least part of that anguish which possessed and encompassed that holy person within and without: how miserable might we judge our case to be? Blessed we are now, that in this we feel it not: but yet we shall not be blessed always, unless we can compassionate his feeling of it. Wherefore let us turn our thoughts upon our crucified Saviour, and looking upon him whom we have pierced, let us as we are commanded, Zach. 12.10▪ (Mourn for him as one mourneth for his only son, and be in bitterness for him, as one that is in bitterness for his firstborn.) Let us see the cause of his sufferings to be in ourselves, and lament we for our sins that have slain the Lord of Life. And now let us learn to acknowledge what a detestable thing sin is, which deserved so horrible a punishment, that could turn the favourable countenance of the most merciful and pitiful God, into frowns and fierce displeasure against his eardely beloved Son, as soon as he beheld in him the person of an offender. Shall the pleasures of sin be sweet to us, which caused Christ to drink of the bitter cup, even down to the dregges? Shall we make a jest of that, that made God angry in the greatest earnest that ever was? Seemeth that a light thing in our eyes, that brought on Christ a burden so heavy, that it pressed the blood out of his veins, the soul out of his body? Oh how would these meditations dash in pieces the conceptions of lust in their infancy? How mightily effectual would they be to mortify our corruptions, and crucify the body of sin in us? Know this and remember it, that of all motives to repentance, and preservatives against the infection of sin, there is none so powerful, as continually in all places and employments, to bear about with us in our hearts and meditations, The Dying of the Lord jesus.  
And this of Repentance: it follows that we speak of the third grace to be exercised in this holy commemoration of Christ's death, which is Thankfulness. A grace of singular use in this Sacrament, which thence takes its name of Eucharistia, whereby it is frequently styled. Sorrow and joy must here be mingled together; a sorrow for sin that deserved such sufferings, bu● a joy unspeakable and glorious, in Thanksgiving to Christ for his great mercy, in taking upon him such sufferings. And great cause there is, we should be thankful for the death of Christ in th●se three respects.  
1. Because by it the greatest blessing that ever was, is purchased for us; namely, pardon of sin, reconciliation with God, grace and glory.  
2. Because there is on our part, the greatest undesert of it that may be. For wherein was God beholding unto us? we were his creatures when we were at best, and then he needed us not: we were his enemies when we were at worst, and he had just cause to hate and punish us.  
3. In regard of the infinite disproportion between us and Christ who died for us; the just for the unjust, the Lord for the slave, the King for the subject, the Creator for the creature. All th●se are forcible motives to stir up in us a thankful rejoicing in the Lord our Saviour, that hath done so great things for our souls. It should make our hearts break forth into blessings, and thanks, and praises, admirations, and extolling of the wonderful favour he hath showed to the sons of men. Wherefore if it be possible, let us bring our hearts in tune to bear a part in that new song which the Elders sing before the throne of the Lamb, Rev. 5.9, 10. [Thou art worthy to take the book and to open the seals thereof: for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, & people, and nation, and hast made us unto our God, Kings and Priests, and we shall reign on the Earth.] And for a sweeter harmony, let the Angels be admitted into this choir; with them and the Saints, sing we as it is vers. 12. [Worthy is the Lamb that was slain to receive power, and riches, and wisdom, 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 Lamb for ever and ever. [And so much also of the third grace: the last follows, which is  
4. Love unto Christ, in a holy affection of the soul, carrying us with full desire to the enjoying of him, & making us to prefer our communion with him, before all things that in this world may challenge our dearest respect. All those motives that stir up to Thankfulness, provoke also unto Love: the smallness of our desert, the greatness of the benefit, the gloriousness of the person, all are here in a singular degree, and for them Christ deserves our Love in the highest degree that we can possibly show it in. Hence the Church in the Canticles can find no names so fit whereby to call her Spouse Christ jesus, as these; [Him whom her soul 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 joy and peace, that she is able to say, [My well-beloved is mine, and I am his.) Certainly, my Brethren were our hearts truly spiritual, had our souls tasted how good the Lord jesus hath been unto us, were our eyes opened to see him at the right hand of God clothed with all beauties of holiness, glory, and majesty, it could not be but that our sins, our pleasures, all the pomp of this world would be most vile and despicable in our esteem, and nothing but Christ would appear worthy of our Love, Delight, and Admiration.  
These are those heavenly graces of chief mark, that receive life and strength from the death of Christ, remembered in this Sacrament. And the effect of them all is our obedience in life and conversation, that we should serve him faithfully, that hath bought us at so dear 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 Thankfulness and Love shown in keeping of his Commandments. This is also the end of the death of Christ, who hath redeemed us from our vain conversation, wherein we lived in the lusts of the flesh, that henceforth we should live unto him: who hath delivered us from the fear of our enemies, that we should serve him in righteousness and holiness all our days.  
And thus you see what it is rightly to remember Christ crucified, and to show forth the Lords death in the use of this holy Sacrament, even to remember him with believing, with penitent, with thankful, with loving, with obedient hearts. Not to remember him in this sort, is to forget h●m; not to know the virtue of his death in this manner, is to be ignorant of Christ crucified. An excellent knowledge, but of all most difficult to be put in practice: 'tis an easy thing to turn the story into a tragedy, to make a Scenical representation of the death of Christ, as the Papists use to do on good-Friday, or to compile a curious declamation of this subject, as Popish Postillers and Preachers do 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 only be employed, where the heart chiefly should be 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 soul to the increase of piety and obedience. There cannot be a greater incongruity, than to discourse of so holy a subject, with an unhallowed heart; to amplify the indignity of Christ's passion, and yet not be moved at all to remorse of conscience for sin; to rail on judas and the jews, and yet swear by Christ; to descant upon his Blood and Wounds in passionate discourse, and ye● to tear these, and trample upon that inexecrable blasphemies: to talk of Christ, and yet not to live as a Christian; to relate to others the story of his crucifying by the jews; and in the mean while by obstinate impiety and profaneness to crucify him again unto himself. This is far from being a Preacher and a follower of Christ: to such let me speak in Salvians words a little altered, Christum legunt & impudici sunt, Christum audiunt & inebriant●r, Christum sequuntur & rapiunt: 
Sal. de Gub. l. 4. & 5.  haec ergo etiam nos qui Christiani dicimur, facimus. What might one of Mahomeds' disciples here say, Ecce quales sunt qui Christum c●lunt; see the servants of the crucified God, see them luxurious, profane, intemperate, blasphemers, scorners of Religion: it must needs be, will he then say, they have a bad master, that are such evil servants: Si enim bona discerent, boni essent, and, Sancta à Christianis fierent, si Christus sancta docuisset. Thus whilst some profess themselves Christians, they are a reproach unto Christ, a disgrace of the Gospel, and shame of all Religion. Wherefore I beseech you persuade yourselves of this, that you never know Christ crucified aright, till your hearts can bleed in sorrow for sin, as his bled for satisfaction, till your Faith embrace him, your souls rejoice in him, your love be fixed on him, till his death have caused the death of sin in you: till then, know that you are but ignorant in this great mystery of Christ's sufferings. And now you are to go unto the Sacrament, take time and care to think of these things; so may you go with comfort, and depart thence with profit unto your souls.  
The Apostle after he hath declared the true institution of the Sacrament, and the right end to be observed in the celebration of it, namely, The perpetual commemoration of Christ's death, in the words before spoken of; he goes forward in the next place, to show the great danger that men run into by perverting this holy institution, and abusing of it to wrong ends & purposes. They commit a great sin, which draws upon them great judgements both temporal and eternal, unless by diligent examination of themselves, the sin 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 brief thus: They contain. 

1. The sin of unworthy receiving, vers. 27.  
2. The means to avoid this sin, which is due examination of ones self before the Sacrament, vers. 28.  
3. The punishment which they incur, who commit the sin, and neglect the means; now that is damnation or judgement, vers. 29.   This punishment as it is temporal, is amplified three ways 

1. By experiment in the Church of Corinth, wherein God made it appear by judgements he inflicted upon them, how much he was offended at the profanation of the Sacrament, verse 30.  
2. By the true cause of those afflictions, the not-judging of themselves, vers. 31.  
3. By the right end wherefore these judgements came upon them, which was to bring them to repentance for such their abuse of God's ordinance, lest otherwise going on they fall into further condemnation, vers. 32.    
At this present I shall speak only touching the sin of unworthy communicating at the Lords Table whereof the Apostle speaks in these words.  
Verse 27. Wherefore whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.  
In this verse we have two general parts: 

1. The sin itself, unworthy receiving the Sacrament, in those words. [Whosoever shall eat, etc. unworthily.]  
2. The quality of this sin: 'tis no small fault, but a bloody offence, 'tis to be guilty of murder, and that of the best man that ever was, Christ jesus: [He shall be guilty, etc.]    
Of these in order▪ First let us inquire what it is to eat this Bread and drink this Cup, i. e. to receive this Sacrament unworthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unworthiness in receiving the Sacrament, may be taken in respect either of the person, or of the manner of receiving. Unworthiness of the person is not here meant, for so 'tis apparent that no man can come worthily to the Sacrament, forasmuch as the best of men cannot deserve of God the smallest blessing of this life, much less so great a favour as to enjoy the benefit of the Word and Sacraments to everlasting life. Wherefore in our public Liturgy, we do justly acknowledge, [That we do not presume to come to this Table, trusting in our righteousness, but in God's great mercy; and that we are not worthy so much as to gather the crumbs under the Lord's Table] much less to sit thereat as a guest.  
Unworthiness then is here to be taken in regard of the manner of receiving. A poor man may be unworthy to be set at a King's table, but yet he may there carry himself worthily, i. e. in such a decent behaviour, as is agreeable to the reverence and majesty of the place in which he is. So we are unworthy to sit at this Table, yet when God invites us thither, we may carry ourselves worthily, i. e. in such a holy disposition of our hearts, and reverend demeanour in our outward actions, as God requires of us in so sacred a business. The poverty, blindness, lameness, and the like, is not objected to such as come to the Marriage-feast, Matth. 22. but the matter that is questioned, is the want of a wedding garment. Now you know, that he which makes a solemn sumptuous feast, cannot but take it as an indignity and dishonour offered to him and his cheer, if any be so rude as to thrust in himself among the rest, in his ragged and vile apparel. Let us then see how we may offend in the manner of celebrating this Sacrament: We shall know this by that which the Apostle reproves in these Corinthians. They had many faults; among them they are here taxed for dissensions, & quarrelsome factions amongst themselves, vers. 18. for profaneness, in coming to the Sacrament with as little reverence as they did to their Love-feasts; nay with less, having in those feasts first distempered themselves, vers. 21. for excess in their Love-feasts, and thence coming drunken to the Sacrament, vers. 21. lastly, for pride and disdain in despising the poorer sort, that had not wherewithal to carry matters in so brave and frolic manner as themselves, verse 22. Thus they cared not with what minds, nor in w●a● manner they came to the Lords Supper, making the Sacrament an occasion of debate, hatred, riot and luxury, which should have been a cause of modesty, peace, humility, sobriety, and love. The case was too too bad with th●m▪ their disorders being so fowl, that the Apostle professeth in express terms, that this their coming together could not be called a celebration of the Sacrament: [This is not, saith he, to eat the Lords Supper] vers. 20. Now what the Apostle reproves in them in regard of the forenamed particulars, holds true by proportion in all communicants, in regard of other the like disorders: whence in the general, observe this conclusion,  
[They that celebrate this Sacrament in any other manner, with other minds, for other ●nds, than Christ intended in his institution of it, they observe it unworthily.]  
For this is a general rule touching every part of God's worship, We must serve God, no● as we think fit, but as he hath appointed; God must be judge of his own honour: and in all matters of substance, there is nothing befitting and aggreeable to his good liking, but those things that he hat● commanded, observed, and done in that manner which he hath prescribed. And therefore in this Sacrament, 'tis not what ends and fancies we have of it, but what manner exercise of Religion God hath intended by it, that is acceptable. If this be neglected, the Supper of the Lord is not celebrated worthily, but unworthily profaned. But not to stay upon generalities, let us see how many ways the Sacrament is thus profaned. 'Twere endless to reckon up all particulars: wherefore observe that there are generally three sorts of people who do unworthily receive it;  
The 

1 Ignorant.  
2 Superstitious.  
3. Unreformed in life.    
1. The ignorant, who observe it of fashion, by course of Law, and custom of the Country; because they are now at years of discretion, and must do as others do: but in the mean time know not a syllable what it is, or whereabouts they go. Examine them, they cannot tell you what a Sacrament is, what the outward signs are, what the graces thereby signified are, what the ends and uses of a Sacrament be: If you ask them these questions, they understand you no more, than if you spoke in an unknown language; or if they can answer you out of a Catechism, 'tis by rote; they do not know a ●ot the meaning of what they speak: and you may perceive it plainly, do but a little vary the question from that which they find in their books. These when they come to the Sacrament, are merely passive in all that business; there their bodies are, there they sit and see, and do as others do, but for their m●ndes, they cannot tell which way to set them a-work in any meditation. Were I to speak to an auditory that is not learned, this fault were much to be urged. It deerves much pity, to see abroad that some are not taught, and more detestation to behold, that for the greatest part, they will not learn their duty, in this or any other part of God's worship. It must needs much affect the heart of any one that is Christianly disposed, with sorrow & indignation, ●o see those that profess themselves the servants of Christ, know as little of him, as those that are his open enemis. Barbarians and Turks know the name of Christ, and so do these: but for their duty in the worship and obedience, they both know much alike. This and more might be said, were it not in this place, where knowledge doth abound. Nevertheless to deal plainly, let no man flatter himself, nor another. Let us be well advised, that none of us be ignorant amongst so plentiful, so easy means of knowledge. A great fault it is in any, in us much greater, who if we be not better than others are, and therefore worse, because we ought to be better. Vbi sublimior praerogativa, maior est culpa, saith Salvian: and he gives a good reason of it, because Praeter eam deformitatem quam vitium in se habit, ipso sublimitatis nomine notatur. Ignorance in matter of Religion, is of itself a notable deformity in every one that calls himself Christian: but in the learned, their profession makes it much more visible and odious. Those that be free from this fault, are also free from touch of this reproof; but if any may justly blame himself for being ignorant of this duty, let me bespeak him in Salvians words, Non à mea sibi hoc lingua dici aestimet sed á conscientia sua; 'tis not I, but his own conscience that reproves him. And let such a one carry hence this lesson to his study, That he that's ignorant, must needs be wicked, even because he is ignorant: nor is it possible, but he shall fail in his duty, whatever he go about. For the Sacrament, 'tis plain, an ignorant receiver is an unworthy receiver, because as the Apostle speaks afterwards, verse 29 [He discerneth not the Lords body,] he knows not what ends and uses are to be made of this holy Sacrament. We must know that we now have no altars to the unknown God, no worship of a known God in an unknown manner; we must understand both whom, and how we worship, else our service of him is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable service, as the Apostle would have it, Rom. 12.1. but a blind aim, and brutish devotion.  
2. The Superstitious, who use the Sacrament quite in another fashion, & other intents than Christ ever appointed it. In this kind those of the Romish Church have intolerably perverted this holy Institution of Christ, both Priest and People. There's scarce left any shadow at all of the first Institution, all's perverted and corrupted with fond and impious abuses. Never was there any device more blasphemous, and more ridiculous too, than that abomination of the Mass. Wherein we have a Supper for the living, turned into a sacrifice for quick and dead, a Minister into a sacrificing Priest, a Table into an Altar, Bread and Wine into very flesh, blood, and bones, eating of bread into devouring of a living man, a cup of wine turned to a draught of man's blood, the remembrance of Christ's death, into adoration of the outward elements, all the simplicity of Sacramental Actions metamorphosed into strange gesticulations, crouching, ducking, crossing over the bread, the wine, the Priest, the people whispering, murmuring, washing, shifting from place to place, from this to that side, dipping the bread in the wine, mingling the wine with water, lifting up the bread over the Priest's head, keeping it like a Bee in a box, carrying in procession, bringing it to sick men's bedsides to keep thence evil spirits, carrying it into the field in war to defend from gunshot, with a world of other ceremonies, trinkets, and fopperies, devised without any ground in Scripture or reason, as may be seen in their books and practice. By this means they have turned the Sacrament into a Stage-play, or Masking show: where the poor people are spectators only, understanding nothing at all, but feeding their eyes by gazing upon the outside of empty ceremonies and idolatrous pomp. It is a thing somewhat admirable to consider whence, and how so great impiety, should spring from so plain an Institution as this of the Sacrament is, and how in course of time it should so far degenerate into such a strange mixture of foolery and iniquity: but as in Gentilism, the devil having drawn men from the knowledge of one pure invisible God, he easily pulled them into infinite errors, both to frame unto themselves many gods, and to conceive most absurd opinions of them; so here having once perverted the simplicity and sanctity of Christ's institution, he hath by degrees (every age adding some new trick or other) brought it at last unto that Mass of Idolatrous abominations, which Gentilism itself cou●d hardly equal; and Christianity, but that it sees now come to pass, could never have suspected the possibility of it. We are highly to praise Almighty God, that hath delivered us and this whole land, from so great a corruption; and that we have the Sacraments celebrated in our Churches, in that pure simplicity of substance, and that reverend decency of ceremonies, as is agreeable to Christ his first Institution. Nevertheless, we ought yet to be admonished, that even we take heed of superstition, that in our secret thoughts we incline not too much unto that conceit of Opus operatum. Let none think the the bare outward actions and elements are able to sanctify him, or that he is the better for them, and the ground he treads on for that day; that if he go fasting, he hath the more, if having eaten before, he hath the less benefit, or that even the very receiving of the elements, is of great virtue to a sick man. I confess 'tis so to him and all others, if with a pure heart and faith unfeigned, it be rightly received; only this would be looked unto, that Protestants in profession, be not Papists in some part in their opinion, conceiving too highly of the outward work, taking little heed to the inward virtue. Against the superstitious use of this and all other parts of God's service, let us remember that rule of Christ [In vain they worship me, 
Matth. 1● 9  teaching for doctrines men's traditions.] If Scribes and Pharisees, Papist o● Protestant, deprave God's ordinances, or make new of their own, teaching them for doctrines, whereby, and wherein to worship and please God (We speak not now of lawful ceremonies, that touch not the substance of God's worship) in so doing they teach an error, and worship God in vain.  
3. The Unreformed, who haply know what belongs to the Sacrament, and use it not with any superstitious conceit, but yet they use it without any amendment and reformation of life. This kind of profanation is of all most to be feared amongst us, where knowledge of the nature of the Sacrament, takes away all superstitious opinion in the use of it. Now by the Unreformed, I mean those in whom the use of this holy Sacrament, breeds not a proportionable increase of grace and sanctity. You heard heretofore that the exercise of many Christian graces, was intended in this commemoration of Christ's death, and where that is wanting, all the rest is nought worth. The Sacrament is appointed for our nourishment in grace; where we grow not by it, 'tis a sign this food was not digested, but vomited up again. Where Faith, Repentance, Thankfulness, and Obedience are not increased, there Christ crucified was not remembered, but forgotten in this Sacrament. Where holiness thrives not by so holy a means, profaneness must needs be very rank: guilty of this great fault were these Corinthians. They came to the Sacrament, but with what mind? They were uncharitable, contentious, proud, despising the poor, and, which is worst of all, they came drunken. They are registered for it, vers. 21. Who would think it possible else, that there could be such profaneness, that a man, when he is drunk, would venture to come into the Church, and to the Sacrament? Such a one was judas, that came to the Passeover, and was, or would have been at the Lords Supper, with a mind full of treason and covetousness. Such are all they that come, not having their hearts at all touched with remorse for their sins, or if for the present they be somewhat moved, yet they presently fall into all their former sins again. For such as come with a resolution to hold on in their sins, it is manifest that they profane the Sacrament extremely. For whereas in the Sacrament we make public profession of our obedience to Christ, giving up our names in his honourable service, by taking on us this badge thereof, and so eat this Bread and drink this Cup, in a thankful remembrance of his death, whereby that great blessing of remission of sins is purchased for us: who now can believe that they do this heartily, who in the mean time disobey Christ's commandment, despise all holiness, continuing with delight and wilfulness in those sins which Christ died to expiate? Is this the use we should make of Christ's death? [Shall we continue in sin●e, that grace may abound?] The Apostle makes the answer, [God forbid.] How shall we live in sin, when Christ is dead for sin, and we with him should be dead unto sin? as the Apostle argues, Rom. 6. It's therefore but a mere mockery of God, for men in the Sacrament to make show of what they intent not at all. Others come haply with a good meaning to do well in the general, but this resolution holds not longer than a day or two, or a week: afterwards they are as bad as before, yea somewhat worse by their re●apses. The one sort make Christ a patron of their sins, thinking they may more securely serve Satan, under the protection of Christ's livery. The other make the Sacrament a payment of the old score, that they may the more freely run on upon the new; the pardon of the former sins, is unto them a licence for lewd practices to come. Between both sorts, a world of people there is that strangely profane this blessed Sacrament, never using it to any increase of piety in their souls. The same men they came unto it, the same they depart thence, only herein still the worse, because not amended. Were they proud before? they are so still: were they covetous before? they are never the more liberal unto the poor members of Christ jesus, for all that Christ hath been so franke-hearted, as to bestow his heartblood upon them: were they voluptuous before they went? they still follow the same pleasures with all greediness: drunken before, and drunken still: swearers before, and swearers still; despisers of God's service and true Religion, scoffers at Christian piety, ignorant, unbelieving, unfaithful, unthankful, impenitent, envious, malicious before they went to the Sacrament, and they are the same men still. They have indeed been at the Sacrament, and there they profess openly to be of the number of those that [Do truly and earnestly repent of all their sins, that are in love and charity with their neighbours, that intent to lead a holy life, following Gods commandments, and walking thenceforth in his holy ways,] they there seem to confess [that they are heartily sorry for their misdoings, that the remembrance of their sins is grievous, the burden of them intolerable:] yea they go further, promising all amendment, when they say, [here we offer and present unto thee O Lord ourselves, our souls, our bodies, to be a reasonable, holy, and lively sacrifice.] Be not here good words now? but what's the effect of all these prayers and protestations? Look upon them, you shall see nothing at all performed of that which was spoken: there's no alteration in them; they are still the same men they were. What jeremy spoke unto those falsehearted jews, jer. 42.20. [Surely ye dissembled in your hearts, when ye sent me unto the Lord your God, saying Pray for us unto the Lord our God and according to all that the Lord our God shall say declare unto us and we will do it,] may be applied unto these men; questionless they thought not of what they spoke, or spoke what they did not mean, when they thus professed before God and his Church their repentance and resolution for obedience. No, those were but words of course: if the heart had intended what the tongue uttered: it had not been possible for men to tell God a lie unto his face, in so serious a matter. Was indeed the burden of sin intolerable? was the sorrow for it hearty and earnest then? and is yet the practice of the same sins pleasant, easy, and full of contentment? Is any man so mad to thrust his shoulders under that weight which he knows to be insupportable? And what is now become of all that sweetness, of the mercy of our Lord jesus Christ, in pardoning that which wa● past? was it never felt at all? or is it so soon forgotten? or may be so easily recovered? Is his love so little worth, as thou wilt part with it for every toy? or is it so common and cheap, that a fair word or two may win it? It is not credible, that those who have indeed washed their garments in the blood of the Lamb, and made them white, would so quickly defile them again, had they been of a right breed, i. e Sheep of the Lords flock, and not Swine of another Herd. Wherefore now let every one of us descend into his own heart, and try how the case stands with his soul: if his conscience tell him that he is as bad this year as he was last, as unreformed after, as before the Sacrament, that his heart is as full of evil thoughts his mouth of unseemly, unclean, and cursed speaking, his life of careless and irreligious practices as ever, let him conclude with himself, That hitherto he hath eaten this Bread, and drunk this Cup of the Lord unworthily; most shamefully abusing that to profaneness and impiety, which God hath appointed for the exercise and increase of holiness and true devotion.  
Hitherto of the Sin itself, how, and by whom it is committed. In the next place we must consider of the quality of it: 'tis very heinous, and they that commit it, [are guilty of the body and blood of the Lord.] A very hard censure of a fault that seems not to be very great. What? to profane the Sacrament, shall it be counted murder and blood-guiltiness? an abetting and consenting to the damnable fact of judas and the jews, in crucifying the Lord of Life? A very horrible offence. But here not much out of the way, let us learn one observation that may be of use to rectify our judgements in this and other the like matters: 'tis this,  
[The quality of Sin is not to be measured by ours, but by God's judgement of it.]  
As the heavens are above the Earth, so are my ways higher than your ways, and my thoughts above your thoughts, saith God, Esay 55.8. 'tis true in all things, and it holds in this also about the nature of si●ne; [God seeth not as man seeth, he judgeth not as man judgeth.] 'tis as natural to man to extenuate sin, as it is to sin: to make a small fault of a great, and no fault of a little one. Our love to the pleasure of sin, blinds our judgement in discerning of its filthy nature. Whence issued that notorious depravation of the Law of God, by those favourable and flattering interpretations thereof, which the Pharisees of old brought in, and those of Rome still maintain, yea naturally every one of us allow them in our hearts. Alas, what great harm can there be in't, to be rashly angry, when a man's urged to it? to call our brother fool? to look on a woman with some ill desire and no more? to swear by jerusalem, by the Temple, the Altar, by ones Head, this Hand, this Light, or such other little oaths? these be small matters, venial sins, and why should we be so nice, as not to think that the Pharisees were in the righ●; leaving out such petty matters, as not forbidden by the Law? True most men would think so; but our great and only Doctor, Christ jesus, whom we ought to hear, hath taught us another lesson, not to judge any thing a toy and trifle, that breaks God's Law, and brings the soul in danger of hell fire. See Matth 5. For a man, whose calling requires it, not to reprove his brother, when he sees him run into an ill co●rse, and by loving rebuke to reclaim him, wo●ld be interpreted by most for a courtesy, rather than an unkindness, Why should he meddle, and put his friend into melancholy, provoke him to anger and dislike of him, with many pretences? See now what God judges of this kinde-heartednesse, he ca●ls it hatred of our brother in plain terms, Levit. 19.17. [Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbour and not suffer sin upon him.] Saul had a fair excuse, one would have thought; the people must have a little content in the spoil of the Amalekites▪ and God must ●ave a sacrifice too: if then something of the best be spared from destruction, will Samuel take it so heinously? Yea that he will, and God also, who by Samuel tells Saul, that however he slight the matter, yet this his offence is Rebellion, and that as bad as Witchcraft, and that his transgression is Iniquity and Idolatry; and, that which will grieve Saul more than the loss of God's favour, he shall lose his Kingdom for it, 1 Sam. 15. It's a small thing to eat an Apple: true; but 'tis a great matter to disobey God, and if Adam transgress, though but in taking of an Apple, he shall dye for it, and all his posterity. Nothing then is small, whereupon depends the sanctity of God's commandment and our obedience. Now here you must remember, that there's a double reason, why we ourselves are not equal judges of the nature and quality of sin.  
1. Because we are the parties accused, and impleaded as guilty of sin; and therefore we cannot be equal arbitrators in our own cause, where love of sin, and of ourselves must needs make us partial.  
2. Our judgement is not the rule of righteousness, but only Gods will and God's law. He is judge, and the only Lawgiver that must save or destroy, acquit or condemn. He is the person offended that only can without partiality interpret the quality of the offence.  
Let this then be a caution to make us look about us and advise what we have to do when we deal with sin. We know not what we go about when we meddle with it; it's like intermeddling with State businesses; a small matter, as a word misplaced, a circumstance not observed, throws a man before he is aware into a Praemunire or Treason. Power is in the hand of a King, and 'tis he must interpret how far he takes himself wronged by the attempt. So in sin, when we meddle with it, we meddle with God our chiefest Sovereign Lord▪ our allegiance to heaven is streightways called in question, every offence in this case is Capital, and incurs the punishment of rebellion. Wherefore it concerns us so to think of sin, as God speaks of it, and in this point less than in any, to lean unto our own wisdom, but to be ruled by his. All our Distinctions, Extenuations, Qualifications, Rejections upon other, good Intentions, with a thousand such other shifts, will vanish away into horror and utter confusion, when God shall lay righteousness in the balance, and censure our sins according to his most impartial and exact judgement. Thus much I thought it not amiss to observe by the way; seeing the Apostle seems to go far in censuring this sin of unworthy communicating, to be no less fault than guiltiness of blood: that we may not think the Spirit of God here speaks by an Hyperbole; but that we may learn, as here, so in other things, to bring ou● judgements to his, and not to qualify his by our Rhetorical devices.  
We must now proceed to inquire what the Apostle means, when he saith, that such as eat and drink unworthily, are guilty of the body and blood of the Lord. By the body and blood of the Lord, he means the Death of Christ jesus, whose body was crucified, and his blood shed by the jews. But here the question is, how such as profane the Sacrament are guilty of Christ's death? I answer, Guiltiness of a fault, reacheth partly to the Actors, partly to the Abettors of it; such as give counsel and aid to the doing, or consent to it when 'tis done. Those are the principal, these the accessary; and in all crimes that are capital, the same punishment is due unto both. Now the jews were the principal actors, and so in the first place guilty of Christ's death, at whose hands his blood innocently shed shall be required▪ But others may be abettors of this their fact; as both the posterity of the jews are unto this day, who blaspheme his name, and account him justly put to death by their fathers, as a malefactor and deceiver, for which cause they still feel the vengeance of God upon them, according to their father's curse; [His Blood be upon us and our children;] and also many Christians are, who professing the name of Christ, yet deny the virtue of his death and suffering. But is any Christian so wicked as to allow of that fact of the jews in crucifying Christ? Yea that there is, even all those that use this Sacrament of his body and blood unworthily, they allow it, and by so doing are guilty of his death. But how can this be so? Thus: He that profaneth and abuseth this holy Sacrament, doth in a special manner offer contempt unto the body and blood of Christ. Forasmuch as the Sacrament is appointed for this very end, to be a sign and visible representation of the death of Christ, wherein his sufferings and the benefits of them unto us, are in lively characters figured out before us, and, as by a seal, confirmed unto our use and comfort. Wherefore, when this most solemn and holy commemoration of Christ crucified, is celebrated in any other manner, than what is agreeable to the dignity and greatness of so excellent a person, so excellent a blessing as Christ crucified is unto us: then, however we may think we honour him by our outward service, yet Christ takes himself to be dishonoured, and his death despised. Other ways there are whereby dishonour falls upon Christ; as by disobedience to his Gospel, despising of his Ministers, etc. but this is an immediate contempt of him, when he is disregarded in that very thing which sets forth his death and sufferings: an indignity in this kind, is a villainy, that's offered properly and immediately to his sacred person and precious merits. As in a like, but much inferior case, when the picture, seal, arms, chair of Estate of any King, are violated, the disgrace done to them, redounds immediately to the contempt of the King's person, and the doer of it is punishable, as if he had attempted violence upon the King himself. So he that unworthily useth this Sacrament of Christ's death, must needs offer contempt to his death itself. Now no man can in any sort disesteem the death of Christ, but he in part consents to the treasonable conspiracies and practices of judas and the jews, in putting him to death, as if it were a matter not ill done, o● not so ill done as it was indeed. Yea, he that slightly passeth over the death of an innocent person, making a small matter of it; he either makes the innocent to be indeed nocent, one that hath justly deserved to be slain, who being slain deserves so little regard, or at least he makes himself nocent, breeding a just suspicion that he was or would have been consenting to that man's death. You see then, that it is no small matter to profane the Sacrament; but a very heinous offence, which brings us within the guilt of that horrible sin of murdering the Lord of Life, the thought whereof should make us to tremble, and to detest both them that did it, and ourselves too, if we be accessary to it. This should make us very careful and wary, how we approach unto the Table of the Lord, seeing as the benefit is great if we rightly receive this holy Sacrament, so the danger is as great if we receive it unworthily, because thereby we become guilty of the death of Christ. I would I might persuade you seriously to think of this point: much rashness and impiety in coming to the Sacrament would be prevented by this means, if men would duly consider how fearful a sin they commit when they come unpreparedly and unreverently thereunto. All the difficulty lies in this, if they would but believe, that this were such a fault indeed. The Apostle we see is express, [Whosoever eateth unworthily is guilty, etc.] but yet men can hardly assent to this. What? are they not baptised into the name of Christ? are they not Christians professing the Gospel of Christ? do they not receive the Sacrament in honour of Christ? and will ye yet judge them such beasts and miscreants, that they are consenting to the death of their Saviour? They were not worthy to live an hour, if they did bear an ill mind towards him, they could wish him accursed, whosoever loves not the Lord jesus; for themselves they love him, and honour him in their hearts: if any jew or Turk should revile him, they will fight and die for his sake; yea if any affirm that they hate him, they'll spit in his face, and have him by the ears. Here now be great words, one would think; and men that are thus resolved, can we judge them otherwise than the very friends of Christ? We judge them not: but let us hear what the Scripture saith, [He that eats, etc. unworthily, is guilty, etc.] Guilty he is not, but by consent; consent he would not unless he did despise and hate Christ; this he cannot do and be his friend: yet this he may do even then whilst he eats this Bread and drinks this Cup with a good meaning as he imagines, in a honourable celebration of the memory of Christ's death. Wherefore that such men may not deceive themselves with vain imaginations, I will commend unto their observation one conclusion more that ariseth from these words, and then I have done. 'tis this,  
[Many that profess Christianity, thinking that they love and honour Christ, may yet hate him as much as the jews did that crucified him,]  
The point is clear from the Apostles doctrine, whereby we see, that men may think to honour Christ by receiving the Sacrament of his body and blood, whilst yet at that very time they may so far dishonour him, as to be accounted enemies and haters of him, such as stand guilty before God of shedding the blood of that his only Son. No Christian, you may be sure, would be so furiously mad, to go to the Sacrament with such an intent, therein to profess his malice against Christ, and bring upon himself the guilt of his blood: but see how bad 'tis to trust our own good meanings, and how easily we may commit a fault, whilst we verily think we do avoid it. The heart of man is wicked, many times making profession of love, when 'tis full of secret enmity and hatred: withal, man's heart is so strangely deceitful, that it may sometimes hate, where it directly intends to love. The truth of this is certain, and of singular use in judging truly of our spiritual estate. I will but briefly touch in so much as concerns our present purpose, Exod. 20.5. God threateneth to punish Idolaters to the fourth generation. Yea but why should God be angry with h●s friends? they honour God, and would not for a world rob him of his glory; 'tis not the creature, but him they worship in the creature: their piety is so great towards him, that willingly they would always have him in their minds, and what better than an image to put them in remembrance? They desire much to have their weakness helped, and a lively picture is a singular matter to stir up devotion; beside; 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 Angel; and he that honours God's 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 jews, thinking verily that in thus doing, they had demonstrated much love towards God. But doth God take it so? no, in his wrath and jealousy he will punish them and their posterity, as haters of him: for did they love him, they would have kept his commandment, as it is ver. 6. worshipping him as himself had prescribed, not as themselves listed. And this hatred which Idolaters bear towards God, is most manifest, when at any time God shall send his Prophets and Ministers, to charge them with his commandment, and require them upon their allegiance to forsake such their courses, then doth the malice and bitterness of their hearts break forth outrageously in all despiteful contempt and cruel usage of the Lords messengers, as all the stories of the Scripture do testify. Again, 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 deeds 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 bloody minded, their doings testify the high opinion they have of the Prophets [for they build the tombs of the Prophets, and garnish the sepulchers of the righteous [let their own words be witness of their dislike they have of such foul facts, [If we, say they, 
Mat. 23.29, &c  had been in their days of our fathers, we would not have been partners with them in the blood of the Prophets.] No, would not? then 'tis likely a Prophet shall find honourable entertainment among the Scribes and Pharisees, if he live in their days. Now see, 'tis a Prophet that speaks unto them, that great and only Prophet, whereof all others spoke; namely, the Messias: if they honour any, they'll sure honour him. Nothing less, the very same murderous mind their father's bare towards the old Prophets, the same do these their children carry toward this Prince of Prophets; witness that of Christ, joh. 8.40. [Now ye go about to kill me, a man that hath told you the truth, which I have heard from God.] And as much kindness would these men have showed 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 hypocrisy and wickedness, justly pronounceth them guilty of their father's fault, and tells them in plain terms, that [the blood of all the Prophets, shed from the foundation of the world, shall be required of that generation,] as you may read, Luk. 11.47. & seq. Again, should these Pharisees and other jews, who crucified Christ, have been 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, think you would they have defied him that should thus have called their loyalty in question? Well, Christ is come amongst them; do they receive him lovingly? No, now their hot love to the Messias is turned to hatred and despite; they vilify him by base reproaches, and conspire against him by all means possible. What's now the cause of this? did not Christ manifest himself even unto their consciences what he was? Yes, but here's that mars all; 'twas another manner of Messias that they looked for, a magnificent King, under whom they might domineer over all the world, live in state, and enjoy their pleasures; such a one they expected, such a one they loved: as for Christ, he was a poor man in show, and little hope they saw of great matters by him; beside, he was, as they thought, too too eager in reforming the monstrous abuses of the jewish Church; he was, as Malachy prophesied of him, [like a purging fire, and like Fuller's s●pe, sitting himself d●wn to try and refine the silver, yea even to purify the sons of Levi, and to purge them as gold and silver, that he might offer unto the Lord an offering in righteousness,] Mal. 3.2.3. He falls foul upon the ambition, covetousness, hypocrisy, & other great enormities of the Pharisees, Scribes, and chief 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 minds of the jews, and quite dasheth all their imaginary love and respect, which they seemed to bear to the Messias▪ the honourable and good affection which they had conceived towards his person, is turned into the very gall of bitterness, when once his person appears accompanied with such circumstances and qualities, as are utterly distasteful to ●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 coming, and who may endure when he appeareth?] Mal. 3.2. These jews could not abide it with any patience, nor can any whose hearts are like unto theirs.  
Now the cause of all this, why men indeed may hate that good they seem to love, is from that perpetual enmity which is between the flesh and the spirit, corruption and grace. A bad man that's unregenerate, may for some respects profess much love and liking of the Gospel and of Religion, and he may for the present speak as he thinks: but in the mean while he is not aware, that still there remains in him a root of bitterness, deeply fastened in his nature, which till it be plucked up, makes all religion distasteful to him. There's in him an habitual corrupt temper of his heart, that stands utterly opposite to God and Goodness: and let it be but once stirred by the preaching and application of the Word, you shall see presently, th●t the man who made show of much love and affection to Christ and his Gospel, now boyles in fierce rage and inward malice against them, his heart swells with very scorn and disdain 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 cross him thus in his contentments, and he will be an enemy to all that thus control him.  
Wherefore you see how dangerous 'tis to trust ourselves, wherein without great heed taken, we may be Christ's bitter enemies, when we think we are his dear friends. Let this be observed by those that are apt to think; Oh if Christ lived on the earth, or the Apostle Paul, or some other of those famous men were alive to preach unto us, we would honour them with all possible reverence, we would kiss the ground they trod on, chain our ears to their lips, follow them, hear them, observe them, do as they bid us. 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, etc.] such was the rich man's dream in hell, [Oh, father Abraham, but if one come from the dead.] We know how vain these imaginations were, and will always prove. Men admire virtue when they see it not, and the old proverb is true, Dead men do not bite: The Prophets are dead, Christ is gone to heaven Paul preaches no more, their names are now most honourable; 'tis a credit to be their Disciples, and as for their writings, we can choose either not to read them, or not to apply them. But did we indeed s●e the holiness, hum●lty, zeal, severity against sin, strictness of conversation, still living and breathing in these men: were Christ again in that his humbled estate, or any of his servants to preach unto us out of our Pulpits, should they with their accustomed boldness and zeal freely rebuke the disorders that are amongst all sorts of men, the Atheism, Infidelity, Profaneness, Pride, Luxury, Oppression, etc. that are now in the Christian world; Christ must be crucified again, and scorned as much as ever, Paul should again 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 jereboam, that Amos hath conspired against him in the midst of the house of Israel, and that the Land is not able to bear all his words, Amos 7.10, Ahab would again call Eliah a troubler of Israel, and his enemy, because he reproves him of his Idolatry, covetousness, and murder, 1 King. 13.17. & 21.20. Look what measure they found in their times, the same they should find. The reason is manifest from that of Solomon, 
Prov. 29.27.  [the rightious is an abomination to the wicked] impiety and ungodliness abhors the fellowship of holiness & purity; they that do evil will hate the light: and that of Christ stands good for ever, joh. 7.7. [The world hateth me, because I testify of it, that the works thereof are evil.] It hated him then in his own 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 speaks, Nihil vident suum, quoniam Dei totum; 
De Gub. l. 8.  they see nothing agreeable to their own humours, because all things agreeable to Gods will.  
To conclude then, let us not think, that because we are baptised, profess Religion, hear the Word, receive the Sacrament; we are therefore such as do truly love and honour the Lord jesus Christ. No, let us go upon a surer ground, and that is that most certain and infallible rule which Christ gives, john 15 14. [Ye are my friends if you do whtsoever I command you.] He loves him truly that loves to obey him, and for his sake will be content to do any thing he bids him▪ be disobedient, and pretend what thou wilt, thou art an enemy of Christ, and Christ an enemy of thine. Think of this seriously as many as God shall touch their hearts to go unto the Sacrament, that they may first purge their souls of their inward rebellion, and natural hatred of Christ, lest whilst they in the Sacrament seek for life by his death, they become guilty of his death. And remember, that as the blood of Christ sprinkled on the soul by an holy faith, speaks better things than the blood of Abel, namely, for mercy and pardon to be given us; so where 'tis despised and trodden under foot, being counted as an unholy thing, it cries much ●owder for vengeance than did the blood of Abel, and deserves a sorer punishment than any transgression against Moses Law, Heb. 10.28, 29.  
Thus we have seen the nature and quality of this sin of Unworthy partaking at the Lords table: it follows that we go forward unto the means which the Apostle here prescribes for the avoiding of this sin, and that is diligent examination of a man's self before he come unto the Sacrament. This the Apostle sets down, vers. 28. in these words, Wherefore let a man examine himself, and so let him eat of that Bread, and drink of that Cup.  
The words need not any curiosity in the division or interpretation of them. The sense is plain: Here's a duty commanded unto us, that's Examination of ones self; and here the time or particular occasion that requires it, that's Before we come to the Sacrament. 'tis not put to our discretion, the words are imperative: Let a man examine, let him eat; He must do both, but first examine, then eat. The practical conclusion that hence issues out is this.  
[It is a necessary duty of every one, first, to examine himself 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 general; first touching upon the nature, necessity, and use of Selfe-examination considered at any time, then descending to the explication of this duty, with its particular relation to the Sacrament.  
To examine one's self is in brief, to take a true survey of our spiritual estate in grace. This done by comparing our present condition, what we find in ourselves, 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 evil, and forbidden to us. They acquaint us with the nature of every sin, of every grace, making a full discovery of the kinds and properties of both. When now a man shall question himself upon such interrogatories as these; Such and such sins are forbidden in the Word, and they that love and live in the practice of them, are wicked and graceless persons. Am I one of them that delight in doing such things? Again, Such and such graces and duties are required of all thos● that are truly good and godly men, Have I those graces? Do I practise those duties? The conscience being thus examined, will return a true answer to every question, Yea or Nay. Whence it will be easy to give a true censure of our spiritual estate, how matters go with us in regard of grace or corruption. This is, in few words, selfe-examination: the necessity of which duty will appear unto you by consideration of a double consequent that follows; one upon the neglect, the other upon the practice thereof.  
1. The neglect of this Christian duty, breeds ignorance of a man's spiritual estate: a fault very easy to be run into, but be ye assured, of very great danger to those that take no notice of it in themselves. 'tis true, that man's heart is deceitful above all things, and 'tis very difficult to know it thoroughly; besides that, love of sin and self-love makes us unwilling to see our own foul corruptions, or to inquire after such virtues and graces, as we know the want of them would but grieve us, and we suppose withal, that if we had them, they would be but a burden to us. Wherefore we are apt to cast a veil upon our understanding, and take up our rest in an ignorant persuasion, that all is well with us, because we list not to know what we want. Which resolution how dangerous it is, will soon appear to any that can understand what mischiefs these are; namely, hardness of heart, presumptuous boldness in sinning, continual danger to fall from bad to worse, and a fearful preparation for all future terrors. There is no Millstone or Adamant so unyielding to the stroke of the hammer, as is that heart which hath once for all taken up this conclusion, All is well with me. Counsel him, admonish him threaten him out of the Word, Lapidi dixeris (in another sense) he hears you not, you may hold yourself quiet, he is well and warm, what do you disquieting him? Discover unto him the danger of such courses as he follows; that if he continue therein he runs upon his own eternal ruin and destruction, you move him not a jot, except it be to choler: in which, for your courtesy, he'll return such an answer as this; Sir, shift for yourself, care not for me, I trust to do well enough for all that you say to the contrary: and so he goes on presumptuously, till at last he perish in his great folly. Besides, such a careless regard of ones spiritual estate, throws a man every moment upon a thousand unexpected dangers. He that knows not how bad he is assuredly he cannot tell how bad he shall be. We walk among snares, and temptations are laid for us, which way soever we turn ourselves about: to prevent these, there needs great wisdom and watchfulness; he that hath neither, can he hope to escape taking? When the prudent are oftentimes caught, what shall become of rash and heedless adventurers? Surely experience tells us what is the issue of such reckless and ill-advised men: when God in his righteous judgement shall suffer them to fall upon some fearful temptations, that fit their secret, but to themselves unknown corruptions, they take fire at the first stroke, and break out into those vile impieties, when even themselves aforetime could not think of without detestation. But yet there's a misery worse than all this: when once God shall awake such a sleepy conscience, and tear off that covering wherewith sloth and security had ●●uffled and overspread it. When by some notable judgement fallen on a man, God shall quicken in him the remembrance of his former iniquities, or when sickness shall seize on him, summoning him to death, and death to judgement, when he shall see his sins set in order before him, and large rolls of indictment written against him, within and without full of sins and woes: think you not that a man hath then rewarded evil unto his soul, by plunging himself into those perplexities, which watchfulness in time would have prevented? Oh what a maze is such a man in, who hath so many reckonings to be made up; when new and old must be reckoned for at once, when so many thousand thousand debts are to be cleared, whereof there is not so much as one poor farthing discharged? Had it not been wisdom to have looked into these things betimes, again and again to have set all reckonings to right, to have gotten the debt-book crossed, the obligation canceled, and a discharge sealed up unto our consciences in the blood of jesus Christ? This had been a safe course; and not like desperate Bankrupts to let all things run at adventure. Then might one have rejoiced in sickness, and triumphed in death, being delivered from all those terrors, which utterly overwhelm those careless persons, who in their days of peace and health never remembered God or themselves.  
This and more also if more can be, is the danger of this duty of examination, neglected: the benefit that comes by the  
2. Practise of it, is on the contrary, a distinct and clear knowledge of our spiritual estate. By this proof and examination of ourselves, we shall know plainly whether we be in the Faith, whether Christ be in us, yea or no; whether we be dead in sin, or alive to righteousness: we shall see what graces we have, what we want, what corruption we have overcome, what do yet overcome us, what godly duties we practise, what we omit, where we do well, where we fail. This will discover unto the whole temper of our souls, what evil affection is strongest in us, in what thing we are aptest to sin, that so we may be the more ●eedfull to prevent a danger: again, what graces are weakest in us, what most useful for us, that so we may get these, and strengthen those. This particular distinct knowledge of ourselves, will bring forth these three blessed effects.  
1. wakefulness and tenderness of Conscience. He that is thoroughly acquainted with the state of his body, tha● knows what dish is hurtful, what healthful to him; he t●at hath found what the danger of a surfeit is, will be, you may be sure, wary of his diet and course of living. Nature learns us this care over a crazy body, and grace will teach as much watchfulness over a sinful soul. He that hath taken through notice of the great distempers of his heart, how quickly enticed by every temptation to practise any evil, to neglect any good duties: He that hath found how ugly and fearful the face of sin is, when it is presented in its true shape, stripped of all its lying pleasures or profits, and accompanied only with God's hatred and curse. He that hath found what it is to venture upon sin, with the loss of God's favour, the joy of the holy Ghost, the peace and sweetest repose of a good conscience, blame him not, my Brethren, if he be afraid of sin. Do not censure him for foolishly precise, if he often ask, and inquire, and doubt in many particulars of his practice, not daring to hazard himself where haply he sees others go on confidently. Nay, blessed is this tempter of the heart, if that of Solomon be true, [Blessed is he that feareth always.] By how much more odious is the sin of those, who in their hearts despise this tenderness of conscience, and with their tongues rail, revile, and curse it, deeming it the sign of a silly effeminate mind to be afraid of any sin, especially of small offences? But ever let those that bear the faces of men, and name of Christians detest such impiety, that, tramples under foot with scorn and disdain, the most precious comfort of a Christians soul, a Good Conscience. Those men will then see their error, when God shall cool the heat of their high blood, 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 confess that a good conscience, softened by grace, and purged by the sprinkling of the blood of Christ, from the guilt of sin, is more worth than millions of those unlawful pleasures, wherein only, they sometimes thought, true contentment was to be found.  
2. Humility. He that shall often look his face in the glass 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 own beauty. When he sits down to try himself by this Law, he finds therein all perfection of holiness commanded but not the thousand part of this holiness and goodness in himself. He reads in the Law large Catalogues of sins forbidden, upon pain of God's eternal displeasure, and in his own conscience he finds the guilt of all or most of those transgressions. When he scans his best works, he finds they fall far short of that faith, zeal, sincerity, and perfect charity, wherein they ought to have been performed. This examination lets him see that he hath little whereof to be proud; & now what ev●● others may think of him, he knows so much evil, and so little good by himself, that he cannot think highly and honourably of himself. Let him be despised, reviled, reproached as base and vile, it is no corasive to him; for why? he abhors himself more than another can despise him, and is more vile in his own esteem, than he can be in another's reproaches. Thus when he looks on his graces, he sees God's glory: when on his sins, his own shame: which breeds in him all humble affections of thankfulness to God, that of bad hath made him good: and carefulness in himself that of good he may become much better.  
3. True Peace and Comfort in life and death, Often reckoning (saith the Proverb) makes long friends. 'tis never truer than in this matter: He that often calls himself to a strict account, judging himself 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. He knows God is at peace with him, and therefore nothing can p●t him to much fear or trouble: which makes him with much quietness and resolution expect the approach of all adversity, of sickness, of death, of judgement. Again, whereas the joy of a man's heart in this life is, that he shall be saved in the life to come; this can never be sound where no examination is had, upon what reasons and certain grounds this hope is built. Many have fell short of that they looked after, because they expected heaven, when it did not belong to them. A severe trial of ourselves 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 constant, whilst through frequent examination of our hearts, and watchfulness over our ways, we shall prevent many sins that would wound our consciences, and pierce our hearts thorough with many sorrows.  
Use. You see the duty; but all this is nothing worth the knowing, unless you will practise it. The practice, I confess, is hard: men being loath to see that by themselves which they like not; and Satan, as loath men should do that which he knows would do them good. For man, 'tis impossible to him to persuade 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, persuade your hearts and mine to the serious practice of this most Christian duty. My beloved Brethren, I cannot but be earnest in this matter, because, who can but see and bewail the backwardness and general neglect of us all in this point? 'tis a shame to see the carelessness of most, that seek to know all things but themselves. They inquire after all without them, nothing within them. Their minds are as ill set as their eyes, they can turn neither of them inward. Speak 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 years past, that yet cannot tell you the particulars of their own lives; men well acquainted with the mysteries of Arts & Nature, but utterly ignorant of the secrets of their own souls. How many are there amongst us, that can say with David, Psal. 119.59. [I have thought on my ways, and turned my feet unto thy testimonies?] Nay, we have a thousand matters to think on all the day long, the night too, the week, the year: but who sits down, and thinks on himself, questioning thus with his own heart; What am I? What do I? How live I? Such a course I follow, is it good and lawful? Such things I do not, are they my duty, 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 hour, where's my assurance I shall be 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? Do I grow in grace, or do I decay? Doth my Faith, my Love, my Obedience, my Knowledge, increase or decrease? Am I better this year than I was last? What sins have I conquered now, that held me in combat then? What graces have I obtained now, that I had not then? Do we thus commune with our own hearts, upon our beds, or in our studies? Surely when God looks down from heaven upon us in our several employments, taking notice of our busy imaginations and inquiries; may not he say to us, as he spoke by jeremy to the jews, jer. 8 6. [I harkened and heard, but they spoke not aright: no man repent him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle.] Yea this inquiry, What have we done? seems 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 trial, and required by others or our own consciences, to answer distinctly touching the estate of o●r souls, in matters between God and us, we shuffle and shift it off, with an, I think so, I hope well, I persuade myself all shall be well, I shall do as well as men of my rank: but in the mean time, all these hopes and good opinions go upon no clear and certain grounds at all. Me thinks that admonition of the Apostle, Heb. 3.12. should shake us out of this lazy humour [Take heed, Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.] Lock to it, a man may be stark naught, and yet think himself good: it stands us in hand to go upon sure proof in so weighty a business, and not upon blind surmises and groundless presumptions. Here therefore let me exhort you to observe two directions.  
1. To take all opportunities that shall be offered us for the exercise of this duty. We are not at all times alike disposed to this; there are special occasions that fit us for it. Many times one sad accident or other turns home our thoughts to ourselves, and makes us see what we are in other men. The loss of a dear friend, the sound of a passing-bell, the sight of a dying man, hath a strange virtue many times, to compose a disordered heart, putting it into an excellent calmness to attend any religious employment. Sometimes a Sermon hath set us to rights, and sent us home quickened with much holy affection more than ordinary. Sometimes vacation from all business, lends many a silent and still hour. Sometimes a fit of natural melancholy and pensiveness, makes us apt for inbred speculation. Sometimes a wakeful bed calls upon us to examine our hearts. Many such occasions God offers, if we 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 sloth did not rob us of so great a benefit.  
2. If opportunities will not be had of their own offering, then make some. Spare an hour in a week, or a day in a month for this business. Certainly 'tis strange how we post over the time of this our short pilgrimage: we eat away one part, sleep away another, idle away a third, and of the remainder God hath by far the least part. Do we spend two hours of four and twenty in religious services? Nay one were a fair 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 seek not after it? Let them blush for shame of their intolerable carelessness, who have so much, or so little to do, that they never could spare day or hour for these meditations, to set themselves of purpose upon a thorough examination of their own hearts and lives. 'tis singular profaneness for a man that h●th a God to serve, a Soul to save, a Heaven to hope for, a Hell to fear, Sins to be avoided, Graces to be gotten▪ yet not to find an hour spare to think of these weighty affairs. Tell me not thou hast a calling, a study, many businesses that require thy presence and diligence, and thou canst not intend all. Intent 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 do that. That is good in its time and place, this only absolutely necessary: When love of learning and preferments tell thee 'tis needful thou be a scholar, let love to God and thy soul make answer, 'tis more needful thou be a Christian: care for that, but not before this. Moreover, know this, that convenient seasons wisely chosen and spared from civil employments unto religious exercises, never hinder but bless all other our affairs. And persuade thyself now of this truth, which one day thou shalt not choose but acknowledge, That those days and hours 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 beside: Wherefore be wise, and redeem the season: and thou that in thy busiest employments, canst every weeks, every day, find a spare hour for to talk with a friend, to sport, to do nothing, to do evil; save this waste, and turn it to a better use, and let God have that small part, who deserves all. Beloved, let me heartily entreat you, to reserve to yourselves sometime for these purposes. I will stint no man and I think, I shall over-burden none, If I should persuade each one to set apart from all business an hour or twain in a week, a day in a month, for this spiritual exercise. Our great negligence, gives occasion of despairing, that we shall never equal those rare patterns of holiness, which this and other ages have commended unto us; who thought it no weariness, every night to scan the actions of the day, every week, month, and year, to make surv●y of what had been done in that time. Their industry was blessed, and they enjoyed the fruits thereof, in all abundant increase of graces and comforts, and the world cannot but acknowledge it. Let us follow them, though we cannot overtake them; and we also, according to our endeavour, may expect a blessing too, in all increase of grace and peace unto our souls.  
Thus of this duty in general, as fitting to be used by a Christian at all convenient occasions: let us come to consider of it, as it is a special preparation before the receiving of the Sacrament, when by no means it ought to be neglected. Whosoever will eat of that Bread, and drink of that Cup, must first examine himself.  
This 1. Excludes from the Sacrament all such, as through natural or casual impotency, are not able to examine themsels: as Children, Fools, Madmen.  
2. The necessity of this practice, leads us to inquire wherein this examination doth consist, that every one may know how to discharge himself therein. In general, the sum of this trial, 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 showed) diverse spiritual grace, whereof whosoever is destitute, he certainly profanes this holy ordinance, and by unworthy receiving, makes himself guilty of the Death of jesus Christ. Wherefore we 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 we are to inquire after some certain and infallible rules, whereby we may be assured, that we have or want those graces. This I shall do briefly in every one of them.  
For the trial of our Faith, whereby we firmly rest our souls upon the promise of salvation in Christ, we have these two certain marks to discover the truth of it unto us.  
1. Equality of Obedience unto all God's Commandments: True Faith hath alike respect to every word of God. He that truly believes any one part of God's will believes the rest also; because he knows, all is of God. Whosoever therefore shall say, That he doth this good work, or leaves that ill practice, out of Faith in God's Word, because he believes God's commands, prohibitions, and threatenings in such and such particulars; this man tells an apparent lie, if his eonstent endeavour be not the same in all other particulars, wherein his Faith and Obedience stands engaged unto God, as deeply, upon as strict terms, as in those few things that he observes. This point hath been heretofore more at large handled in its proper place; and therefore now I do but name it. Let it always be remembered as an infallible trial of that Faith which is sound and sincere. Look we then every man into his life, and take we good heed to our ways, whether they be straight or crooked: If thy practices be uneven, that thou obeyest in some things, not in others, taking liberty to transgress, where pleasures, profits, or any predominant carnal affection craves service and satisfaction at thy hands, doing just so much of God's will, as may stand with thine own and other men's good liking: In this case, thou must seek for true Faith, for as yet thou hast it not. But if thy courses be regular and uniform, that in all things thou unfeignedly endeavourest to bring thy will to Gods will, offering thy hearty obedience to every thing that he commands thee, to things that cross 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 mayst rejoice in that thou hast a sure testimony in thyself, that thy Faith is without falsehood and hypocrisy.  
2. Trusting on God in all temporal matters. God's truth is the same in promises of this life, as in those of the life to come. Wherefore he that affirms, that he believes undoubtedly God will be gracious to his soul, according to his merciful promise in Christ; if he tell true, he must also believe undoubtedly, that God will provide for his bo●y, according to those loving promises, which he hath made in matters of this life. He then that being placed in low estate, seeks by indirect means of bribery and flattery to climb higher, disdaining to wait on the provident hand of heaven, which will soon find a fit advancement for him, when he is fit for it: He that is in poverty, and will grow rich, or that is rich, and will become mighty by fraudulent and unjust practices; He that is wealthy, stored with sufficiency in temporal blessings, yet still cares and fears, lest he should want, and fall to beggary: He that dares not be liberal to the poor, for fear it should impoverish his estate: He that in adversity makes flesh his arm, putting his trust in his purse, his wits, his friends, making haste for his escape by all unlawful shifts, leaping the wall, not staying till God open the prison door: He that dares not trust God with his children, fearing their miscarriage, except himself see them well provided for: all these and the like have not learned as yet, what it is truly to believe the promise of merc● of Christ jesus, when as they dare not take God's word for smaller matters. 'tis certain he doth not indeed trust God with his soul, 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 lawful means, committing the success to God, preparing himself with contentedness for every event, however God shall dispose of matters: this confident and quiet resolution▪ flows from the steadfast apprehension of that glorious and rich mercy, which God hath vouchsafed to his soul: which makes him rest assured, that all things needful will be supplied in season for the relief of body and estate. This for the trial of our Faith.  
The second Grace to be enquired after, is Repentance; which we may describe to be, A spiritual sorrow for sin joined with a true hatred of it. There's inward grief for the fact, and the offence thereby given unto God: And there's inward hatred or aversion of the heart, from the foulness and corruption of sin remaining in us. This change of the affection is wrought in true Repentance. The proper marks whereof are expressed by the Apostle, 2. Cor. 7.11. We cannot run over the particulars, let us take the general sum, whereunto they may be cast; and that is, Amendment: This is a sure mark that will never fail: he that in truth dislikes and sorrows for his sin, he will endeavour to amend it. They are always joined together, Repent and Amend your lives. He that can confess sin, speak against sin, and weep for sin; yet after a while return freely to the practice of sin; believe him not, there's seven abominations in his heart: he loves sin in his very soul, even then when his tongue and his eyes seem to proclaim his detestation of it. There may be, I confess, a relapse into the same fault, through much infirmity and violence of temptation: but a willing continuance in an ill course, and true Repentance, are utterly incompatible. Wherefore this trial is easy; see what reformation there is in th● li●e; if when thou hast been reproved by the Word for such faults, as thou knowest thyself guilty of, thine heart hath smitten, and thy soul been humbled within thee with that sorrow, which hath brought forth a full resolution and constant endeavour of Amendment, then mayest thou be truly 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 thyself to be as thou art, an Impenitent and Obstinate sinner. This of Repentance. Next follows.  
The third grace to be inquired into, and that is Charity. 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 we understand. 'tis true, the heart of man ought to be replenished with heavenly love unto God and Christ, in all spiritual exercises; and especially in this Sacrament, wherein their love to him is so graciously revealed. But the trial of the two former graces, will quickly show what true Love of God there is in us: He that Obeys, Believes. He that Amends, Reputes. The very same, Obedience and Reformation, are the touchstone of our Love to God, according to that infallible Canon set down by our Saviour, joh. 14.15. [If you love me, keep my commandments.] He that will not do what God would have, he hates God & jesus Christ at the very heart, let him make, never so great shows of love unto them. But we pass from this, to that Charity which properly comes here to be enquired after, viz. that which respecteth man; which in general, is that affection of the heart, whereby we wish good unto our neighbour as to ourselves▪ and are willing, in what we are able, to do him that good, we would have done to ourselves in his case. This affection is branched by the Apostle Peter, 2. Pet. 1.7. into two parts; 1. Brotherly Kindness, and 2. Love. That's more particular, respecting man as a Christian, made one of the household of Faith, and of that blessed number of those, whom Christ is not ashamed to call Brethren. This is more general, respecting man as a man, made like unto us in one communion of Nature. Let us see what may be the trial of our Charity both ways.  
1. Of our Love unto the godly. The proof 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 he is such, that can find in his heart to place his entire affection any where, where God hath placed his, be he stranger or acquaintance, mean or mighty, honourable or base: 'tis all one, if God have cast his love upon him, that's sufficient to make him worthy of any man's love in the world. Does his estate alter, and falls he into disgrace with the world, into persecution, into poverty? Charity fails not for all this. 'tis not affliction shall divide between Jonathan's soul, & the soul of David. Religion ties no such loose knots between God's love to us, or our love one to another. Nor tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, 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 work 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 poor and mean man: he that loves the company and commerce with those that are Religious, because they are affable, of fair and pleasant conditions, men of excellent endowments for learning, policy, etc. because able to do him a good turn or an ill, or in regard they are such as will deal truly, and not cozen him: he that can look strangely upon a good man in adversity, turning him off with a few cold words, when he seeks for some help at his hands: he that of many children hath some truly Religious, yet in dividing his estate, hath no respect to Grace, to honour that with a special blessing: he that in a marriage desires Religion only as over-weight to so many pounds of gold; such men's love unto Religious persons is merely counterfeit, and no better than plain dissimulation.  
2. Of our Love that's common to all men. Among other arguments of this Charitable affection, we have these two that are infallible, whereby we may proceed in this trial.  
1. When a man can truly grieve in the Evil, and heartily rejoice in the Good that befalls our neighbour. This is a sure mark of a charitable mind, when a man can truly grieve at their afflictions, pity them in their decays, losses, disgraces, sicknesses; but above all in their Sins. When a man can visit them, counsel them, comfort them, reprove them in love and mildness, and pray heartily for them. Again, in such good things as befall them, if we can unfeignedly rejoice in them: in their graces, their civil virtues, 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 do much good with them. If we can speak well, and think 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 seem to obscure and hinder ours. This is true Charity, like that of Moses, Num. 11.29. [Would God that all the Lords people were Prophets.] Is he Magistrate, Minister, Scholar, etc. 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 rejoice in the evils of other men, to repine at their prosperity, to be displeased with our neighbour for being equal, or better than ourselves, and half angry with God for making him so; these be symptoms of a bad mind, wherein malice, envy, and spite, have eaten up all loving respect unto our brethren.  
2. A mind willing to pardon offences done to us, and to seek reconciliation where we have given them. This is a very hard matter to put in practice men's minds are so full of pride, scorn, and malice, that they cannot stoop to others: they count it cowardliness to put up a wrong done them, and baseness to acknowledge an injury done to another. Wherefore they resolve to take no wrong, to do no right. This is far from Christian Charity, which is always accompanied with a patient, peaceable, and humble mind. We see what men will do, in case they have offended their dear friends, whom they much respect; they rest not till by just excuse, or plain confession, they have reconciled themselves, and won their loves again. Why will they not do 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 they'll right themselves if they can; if they do hurt, let others look to it, and get satisfaction where they can. But that heart which is charitable, prefers peace and good will amongst men, before all such wild and furious resolutions. He will do for man what God hath done for himself, who hath freely pardoned him far 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 several Graces. In conclusion I will but name two questions, and answer them in one word.  
1. What is to be done, if, after examination, we find ourselves unworthy?  
I answer, They that find their wants of these Graces, and acknowledge it, mourn for it, pray for the redress 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. Dogs they are, to whom this Bread is not to be given.  
2. What if men find themselves fit at one time, need they make no other trial at other times?  
I answer: Yea, they must always examine their hearts. The Precept is general, not limited to this or that time. Sin is deceitful, and our hearts may be hardened by such carelessness. A godly man is not so privileged, but he may receive the Sacrament unworthily, coming to it in a careless and profane manner. And therefore these Graces must ever more be set a-work, and fresh means still useth for their increase.  
We have done with the sin of Profanation of the Lords Table, in Unworthy receiving of those holy mysteries, mentioned vers. 27. We have also showed what is the means whereby that sin may be avoided; which is due examination of a man's self, spoken of, vers. 28. We must now go forward unto the punishment of this sin, when men come unto the Sacrament unworthily: this is set down vers. 29. in these words, [For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.]  
These words contain a plain declaration of that danger whereinto men run, who neglecting duly to examine themselves approach unworthily to the Table of the Lord. They bring themselves in danger of damnation that do so; and therefore they had need be very wary & circumspect, with what mind, 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 again 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 show it [Not discerning the Lords Body.] Secondly, The punishment that's inflicted upon this sin, which is Damnation, or judgement, in these words [He eateth and drinketh damnation to himself.)  
Touching the sin of eating and drinking unworthily, we have spoken at large heretofore; for the present, I shall only add a word or two concerning that clause which the Apostle adds by way of interpretaton, viz·s (Not discerning the Lord's 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 signify unto us the benefits of Christ's death & passion. He than that toucheth these outward Elements, without any due regard unto their mystical use, as they set forth unto us our Redemption by the Body and Blood of Christ, but useth them as he would do his ordinary food, he 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 do this, there are two sorts: 1. One Ignorant, that know not the signification and use of these things, who come unto the Sacrament upon mere outward respects, without all regard to the spiritual use of it. They know not poor souls, what it is to feed on Christ by Faith, how his flesh becomes meat indeed, & his blood drink 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 man's table, they behave themselves soberly and mannerly: and that's all the devotion they have, or think 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 careless and unprofitable partakers of these holy mysteries. They stir 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 sin that hath crucified Christ, nor more ardent love unto Christ, who by his blood hath washed away their sins, nor spiritual joy in Christ, who hath done so great things for them. Their resolutions of obedience unto Christ are not quickened, with more vigour 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 means, 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 do it. As in the time of the Ceremonial Law, these that observed the Legal 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 Gospel. They do not discern 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 Sacramental Ceremonies tend, but out of negligent profaneness, 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 Gentilism, out of whom 'twas hard to take away, on a sudden, their former ignorance and profaneness. They had been instructed, but yet they might in many things be misled through blindness. Nevertheless, profaneness seems to have borne the greatest sway amongst them; offending not so much, because they knew not what was their duty 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 general.  
[The worship of God is then profaned, when the Ceremony and outward work thereof is performed, but the spiritual inward service neglected.]  
Bread and Wine, breaking, pouring out, distributing, eating and drinking, all these things are but sensible representations of spiritivall 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 help our infirmity, thereby to ascend unto higher matters; but not to nourish is in our weakness, still to gaze on transitory outward things. This is a general 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 carnal ordinances, as the Apostle calls the Sacrifices, Meats, Drinks, diverse Washings with such like outward observations in the jewish Church, Heb. 9.10. But yet then in these carnal ordinances, there was a spiritual worship required; namely, that these things were to be observed with knowledge, in faith, in zeal to God's glory, and with reformation of life. When those external rites were kept without this spiritual use of them, we know how meanly and contemptibly God speaks of such a mechanical worship, Esa. 1. vers. 11. & seq. He sets forth his displeasure against such services, in all terms of dislike and disdain: telling the people, That the multitude of their Sacrifices is [to no purpose,] that [He delights not] in the blood of bullocks, and fat of fed beasts, that he [requires no] such things at their hands, that such oblations are [vain] and an [abomination,] their solemn feasts and assemblies he [cannot away with them,] that his [soul hateth them] that [they are trouble to him, and he is weary to bear them.] And wherefore now all this disdain of such Ceremonial worship? the reason is, vers 15. [Your hands ●re full of blood.] Again, Chap. 66.3. he sets it out to the full how acceptable such service is to him, [He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck, he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol.] Nothing can be spoke with greater scorn and indignation: the reason whereof follows in the next words, [Yea, they have chosen their own ways, and their soul delighteth in their abominations.] So long as they follow this course, God detests thhem and all their services. Now in the times of the Gospel, Christ having 
Heb. 9.10.  reform the worship of God, hath abolished those carnal ordinances, and in room thereof erected a worship of God 
joh 4.  in Spirit and Truth. We are to perform a spiritual worship; but yet withal, some outward bodily observations are required of us now, though very few and very easy. To fast, to bow their knee in prayer, to pronounce or hear the Word, the administration of the Sacraments in all their outward rites, these are external and bodily exercises, which profit little where godliness is wanting. [The Kingdom of God, saith the Apostle, is not meats and drinks, but righteousness, and peace, and joy in the holy Ghost.] These things are first acceptable to God, and other things for them. Outward ceremoniousness is mere hypocrisy, where grace and sanctity is not first mover to such observances. 'tis a poor matter to forbear a meal or twain, and yet take ones fill in sin till he surfeit; to go softly, look sadly, speak faintly, and weep a little too, as it were in sorrow for sin, and carry in ones breast a heart unrent, unbroken, unsof●ned, by true sense of sin, and work of grace. What profit is it, to speak a Sermon, or hear a Sermon, when only one man's tongue and the others ears are employed for that hour? 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 speak or hear? To what purpose is it to ●ow the body to God, and yet to make one's heart like an iron sinew, that's too stiff and stout to bend in obedience to God's Commandments? If the tongue go 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 avails it a man to have his face sprinkled with a little cold water, but not to have his heart washed from an evil conscience, and purged from the uncleanness of sinful corruption? to take on him in Baptism the badge of Christianity, yet in his conversation to live like an Infidel, in all disobedience to the Laws of Christ? Will it advantage a man any whit, that he goes four or five times a year to the holy Sacrament, if he be either ignorant of what he goes about, or profanely careless of making good use of what he knows? If he remain still irreligious and impenitent, continuing in covetousness, in swearing, in lying, in idleness, in unjust practices to get gain, 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 help or save him, that at solemn times, he comes to the Lords Table, there eats a bit of bread, drinks a little wine, hears a few prayers, stays till all be done, and so away the same man he came thither? No, this helps not, but hurts exceedingly, having brought upon himself the guilt of a fearful transgression, in profaning the holy Sacrament, because he discerneth the Lord's Body. God, who looketh unto the heart, and is well pleased in the sincerity thereof, regards no Ceremony without obedience, but hates such complemental hypocrisy, as much as we do detest the like dissimulation in a man, that veils bonnet, bows hams, smiles in your face, speaks fair and friendly, but yet his heart is not with you.  
But we pass from this point, having touched upon it heretofore; we come unto the punishment here denounced against unworthy receivers of the Sacrament, viz. Damnation, [He eateth and drinketh damnation to himself.  
For these words we are to inquire what is meant by Damnation in this place, and what it is to eat and drink it. Damnation in this place signifies two things.  

1. That punishment of man in hell fire, which we call eternal damnation.  
2. Those evils which in this life are inflicted upon transgressors, which we call afflictions and temporal judgement.   
Both these are included in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here rendered Damnation. That eternal judgement in hell fire, is hereby meant, will be made apparent unto us  
1. From the nature of the sin of profanation of the Sacrament; which were it but a small offence, did yet deserve the wages of eternal death, but being so heinous and horrible a crime as it is, viz. Guiltiness 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 be ungodly, unbelieving persons, they, without doubt, bring themselves in certain danger, not of temporal judgement alone, but much more of eternal damnation, for their perpetual abuse of th●se sacred mysteries, whereof they partake without faith, repentance, or any amendment of life at all. As for the true believers, they do 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 Christ's sake be pleased to turn from them his everlasting wrath, making them only to feel a little part of his displeasure, in some temporal afflictions, wherewith he chastiseth them for the amendment of their error.  
Now what temporal judgements are signified by this word Damnation, is manifest also by the Text, in the verse following, where the Apostle mentions sicknesses, infirmities and temporal death, as afflictions laid upon the Corinthians, for their profane abuse of the Sacrament. [For this cause many are sick, etc.] God corrected them to bring them to repentance and amendment of their fault, that so leaving their sin, they might escape eternal condemnation. This then is the full meaning of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. Eternal and Temporal judgement: whereunto all are liable that profane ●he Sacrament, in not discerning the Lords Body; be they believers or unbelievers, godly or wicked. Only here is the difference; the one sort by this sin deserve both, and have both, being punished eternally and temporal●y too for the most part. But the other deserves both, yet feels but one; being in mercy chastised with temporal afflictions, that coming to repentance they may avoid eternal punishment. Wherefore I take it, our last Translators have with good reason rendered this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not [judgement] 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 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] thereby signifying not [exitium aeternum] but [castigationes temporales] is not here to be admitted. Neither doth the Analysis of this place require it, nor yet the use of the word in other 
* joh 3.17.18.19 2. Thes 2.12. 1. Tim. 3.12.  places. It being apparent that these words are used indifferently in the same signification.  
Having now s●ene what is meant by Damnation, it is easy to understand what is meant by eating and drinking damnation; which is in plain terms, To commit such a sin in profaning the Sacrament, as deserves both eternal and temporal judgement. Not that there is in those outward elements of Bread and Wine any destructive and hurtful quality, or that Christ, signified by those elements, is become of his own nature a savour of death, and cause of damnation unto any; but because in the profane use of those holy things they commit a fearful sin, whereby God's wrath is provoked against them, to the punishing of them with temporal and eternal plagues. The Sacrament is not as poison, which of its nature works death in the eater; but it is the food of life, most healthful and nourishing unto the soul, if it be received into an heart duly prepared for i●. But as the fruits of that tree of knowledge of Good and Evil, might be wholesome in itself, yet Adam did eat his death, when he tasted of it contrary to God's Commandment: so this Table of the Lord, which is a feast of choicest delicates for refreshing of the soul, when men come rightly prepared thereto, becomes the bane and destruction of souls, when men present themselves thereat with unbelieving, impenitent, and unholy hearts. This the Apostle signifies in that word, He eateth and drinketh [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to himself damnation; to teach us, that the cause why these things, ordained for our good, prove hurtful unto us, is not in the things themselves, but in man's sin, that unworthily partakes of them. That other interpretation, He eats damnation to himself, not unto Others who communicate with him: this sits well against the Schismatical humours of some, who think our Sacraments and solemn assemblies, polluted by the sin of those that are wicked amongst us; and therefore dare not join with us in the worship of God, for fear 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 practical conclusion,  
[The profanation of Gods most holy worship, deserves eternal and temporal punishment.]  
I frame the Conclusion generally touching every part of God's worship, as well as the Sacrament. 'tis a high dishonour to the very person of Christ, when the Sacrament of his Body and Blood is abused; 'tis also a horrible sin committed against the majesty of God, whensoever we profanely mock and contemn him in any of those things wherein he would be sanctified and honoured by us. And therefore we may ascend from the particular to the general, and consider how great a sin it is to profane any one whatsoever of the sacred ordinances of God's service, and what punishment they incur that do so. All offences become greater or less, according as the person, against whom they are committed, is of more or less dignity. Therefore a sin against ●od, is greater than a wrong against our Neighbour. Further, those offences which immediately touch th● person offended, are more heinous than those that strike him at the rebound. Therefore if we compare the sins of the first table, with the sins against the second; in the general, we may judge those sins, whereby God himself is immediately contemned in this worship, are greater than those wherein he is despised mediaté & secundariò, because we neglect our duty to man. But not to enter into an exact comparison about this point: this is for certain, That all offences committed in the matter of God's worship, are of a most provoking nature, such as he cannot endure without severe punishment inflicted on the offenders. Atheism, Infidelity, hatred of God, etc. be sins, the very names whereof be terrible: Idolatry, Superstition, Will-worship, Profane and Negligent worship, these have gentler names, but be most hateful sins, against which Gods wrath and jealousy burns, to see his holiness and honour trampled in the dust by base and sinful wretches. A King must needs take it very tenderly, to be disregarded in those very ceremonies, wherein he looks for special honour from his subjects; much more must God be offended, if when he hath made us for to honour him, & made orders according to which we should show our reverence and subjection, we shall out of our pride devise other ways of our own to worship him, or out of negligence and profaneness of spirit, do those things he hath prescribed we care not how. Against this sin God hath ever revealed from heaven his fierce wrath, upon States and Kingdoms, as well as private persons, by whom he hath been despised and neglected in his worship. [Cursed (saith jeremy, chap. 48, 10) is he that doth the works of the Lord negligently.] This was a particular threatening against those that would spare Moab, and not execute the full judgement of God upon that people in their utter destruction, but kept back their swords from blood. Notwithstanding the rule is appliable to all particulars whatsoever in God's service; Cursed is he that doth any thing negligently, which God sets him about: for it is God's work, who as he is a bountiful rewarder, so is he a severe exactor of faithful service at our hands. He will not balk us in our reward, and accordingly he looks we should not falter with him in our obedience. To slight him in his worship, doing matters by halves, seeming more to content our idle humours, than aiming sincerely at his glory, is a foul contempt, and cannot but bring a curse upon us. [Ye have despised my Name] saith God unto the Priests, Mal. 1.6 Wherein, say then? In that [The offer unclean bread upon mine altar▪] verse 7. Matters were come to that pass in this Prophet's 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 Governor; the blind, the lame, the torn, the sick, any thing which their covetousness 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, he curseth them for this their impiety, [Cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing.] The reason follows, [For I am a great King, saith the Lord of Hosts, and my Name is dreadful among the heathen.] Wherefore it must needs be a horrible offence in the jews, the people of God, thus to vilify so great a majesty, when even the Gentiles themselves yielded a more awful reverence thereunto.  
I shall not need to stand long in proving a truth so evident; the time and pains will haply be better employed in making application of it to ourselves. A threefold use of this point I commend unto your consideration and practice.  
Use. 1. First, Information of our judgement touching such evils, as we see do befall men in this life. We behold the best Churches in great calamities, the best men sorely afflicted, and we wonder that God should deal so rigorously with those that serve and worship him. We guess at many causes, but seldom do we hit upon the right, which here the Apostle intimates unto, viz. Profanation of the ordinances of God's worship. This irreligiousness in God's service, is the main cause, as of other sins, so of all judgements. Unrighteousness against man, issues from irreligion towards God; and therefore in punishment we must chiefly cast our eyes that way, if we will follow the stream up unto it first fountain. We commonly look another way, and put off our calamities upon 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 have doubted of his opinion. Many were sick and died, but what of that? men cannot live or be well always; these things come at adventure, or by course of Nature: 'twas want of care in their diet, 'twas the malignity of some unwholesome dish, want of exercise, ill temper of the body, infection of the air, and such like causes, have made them weak and sickly; want of physic, want of looking to, old age, or some such matter hath brought them to their end. Any thing, rather than what the Apostle speaks of, should be reckoned up as the cause of their present griefs. But he 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 jews endured so many miseries, even from their first plantation in the land, to their final casting out from thence, they were seldom aware of this point, that their corruptions and abuses in Gods worship brought such plagues upon them: If the Philistines, Canaanites, and other Borderers upon them, do spoil their Country, tyrannize over them, and oppress them with cruel slavery, as they did in the times of the judges, they will interpret this to be nothing but an old grudge, which these Nations bare against the Israelites, for dis-possessing them of their Country, for which they were hated, and all occasions sought to work revenge. If the Kingdom be divided, that's nothing but Rehoboams' folly, and ill counsel of ill advised Courtiers: If Israel make war on judah, or judah upon Israel, that's but policy to keep down one another, lest one should encroach upon both Kingdoms: If there be civil wars, that's through the factions of potent and ambitious Statesmen: If a Foreigner invade them, 'tis nothing but the pride of ambitious tyrants, that cannot be content with their own, but seek after glory and greatness in the ruin of other Kingdoms. Yea if a Salmanasser or Nabuchadnezzar carry them away captive out of their land, though they may think in the general, that God is not well pleased with them, yet they would resolve these effects into other causes, more proper, as they conceive; 'twas weakness in their Kings degenerating from their ancient valour, want of good confederates, of good counsellors▪ of skilful and trusty commanders, of hardy soldiers, they were over-borne by multitude; and these, or some thing like these, were the cause of this misfortune: but of their sins, they think not of that matter. Many there were, no doubt, who judged better touching the success of Civil and Ecclesiastical affairs, whose eyes God had opened to discern the equal dependence between the sins 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 politic 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 politic 
* Host 5.13. & 7.11. [They call to Egypt, they go to Ashur.]  means to uphold the ruins 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 been well on that side; whereas indeed the main crakce which threatened the downfall of that glorious state, was not in the roof, or sides of the building, barely in the Laws and Civil government; but in that only strong pillar, whereupon all rested, viz. Religion, now rend and shivered in pieces. Had we a history of those times of the jewish state, compiled by jewish Politicians living then, and relating unto us the same public events, which we find recorded in Scripture, it would quickly appear by the comparison, that God judged 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 Commonwealths, where Church and State are put asunder, as having little dependence one upon another; All notable events, prosperous or unhappy, the rising or decay of states, or great men in the state, etc. are curiously enquired into, all consells and circumstances scanned and censured; but for Religion, what intercourse it hath with such events, there is scarce so much as a glance that way. So blind and earthly is every man, in discerning aright of God's judgements, and the course of his government over all humane affairs. Wherefore, that man may see his error in this point, God hath been pleased by revelation from heaven, to make known unto him the chief cause of such calamities, as come upon States and Kingdoms professing true Religion. For which purpose, God raised up Prophets from time to time, to put the jews in remembrance of that which otherwise they would not have thought of, viz. that for their abominable corruptions in God's worship, and other sins proceeding thence, they were thus plagued. These men cried out loud enough to be heard, saying, as it is 2 King. 17.13. [Turn from your evil ways, and keep my commandments and my statutes.] But then, as now, the poor Prophets preached to little purpose; they might talk till they were weary, few men regarded what they said. Wherefore God hath caused their Sermons, and the Stories of their times, to be recorded in everlasting monuments, that all ages of the world may take notice of the true cause of God's judgements, Wherein we see that God le's pass, as scarce worth the naming, all civil considerations, and brings all the prosperity or adversity of Church or State unto this head, viz. the Neglect or Regard had unto Religion and justice..  
The children of Israel did wickedly in the sight of the Lord, they served Baal and the gods of the Nations, they forsook the Lord, they walked not in his statutes, these be the reasons, for which matters go ill with them, as we may find it at large expressed, judg. 2. & 2. King. 17. & 2. Chron. 36. Yea in this matter God gave unto them a general rule, whereby to rectify their judgement, 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 jews country, and the diseases thereof, where with the Lord should smite it, they would ask after the reason of it, and say [Wherefore hath the Lord done thus unto his land? what meaneth the heat of this great anger?] The answer follows, [Than men shall say, because they have forsaken the Covenant of the Lord God of their fathers, which he made with them when he 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 he 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 book.] vers. 14, 15, 16, 17. According to this observation we may judge of the state of the Christian Church, ruinated in the East by Saracens and Turks, overrun in the West by Goths, Vandals, and other Northern 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 vanities, by pride and contention among the Bishops; by negligence in the inferior Clergy, by tur●ing Religion into regular hypocrisy each one serving God after the statutes of Ahab, and decrees of the house of Om●i, I mean, after the rule of his new devised order, but not according to that rule prescribed in the Word, whereby alone all must walk that look for peace upon themselves and the Israel of God. When thus by superstition, profaneness, 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 jewish Church, delivering them over into the hands of cruel enemies, who vexed and spoilt them on every side. But what shall we say unto Churches reform and purged from the leaven of such corruptions? may we apply this rule unto them? Yea we must even in these days of distress and trouble, wherein God dasheth the nations of the earth together, breaking them one upon another like earthen vessels. Now that the Kingdoms 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 bewail 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 fountain of tears, that we also could weep day and night for the slain of the daughter of Zion! But now if we stand still and wonder, and inquire [How doth the City sit solitary that was full of people? how is she become a widow? 
Lam. 1. ver. 1.  she that was great among the Nations, & a Princess among the Provinces, ●ow is she become tributary?] Hear what answer herself will make: [The 
* Vers. 14.  yoke of my transgressions is bound by his hand, they are wreathed and come up upon my neck] therefore it follows, [he hath made my strength to fall, the Lord hath delivered me into their hands, from whom I am not able to rise up] And again, [
* Vers. 18.  The Lord is righteous, for I have rebelled against his commandments: Hear I pray you all people, and behold my sorrow, my virgins and my young men are gone into captivity.] And again, [
* Vers. 20.  Behold, O Lord, for I am in distress, my bowels are troubled, my heart is turned within me: For I have grievously rebelled▪] Yea this is it. 'tis the sins of a Church that kind a fire in her palaces; Her sins that sharpen her enemy's sword to the slaughter, Her sins 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, complain upon Princes, blame we know not whom, nor for what; as if all had been well, had they done, or would they do as we have contrived it: but lay we the blame where the fault is, and say we, That they be the sins of the Church that kept good things from her, and brought evil 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 down from heaven to earth the beauty of Israel. Indeed Reformation is a glorious name; a Church reform and restored unto purity of doctrine and discipline, is a glorious society. But it's one thing to have Gods pure worship established by Law, another thing to have it settled in men's hearts, and observed in their practice. The doctrine of a Church may be pure, the Sacraments rightly administered, the government duly 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 aught we can prove, pervert the Institution of the Sacrament, adding or omitting any thing material to the essence thereof: but yet they displeased God in the celebration of it, because they observed the outward form, but with irreligious and graceless hearts, making to themselves no spiritual benefit at all. So is it with any Church wherein purity of Doctrine, Sacraments, and Discipline is maintained, but this form of godliness is without the power of it, no fruits thereof appearing in men's obedience unto the Gospel. I speak not this to accuse our brethren, but to warn ourselves. They feel the smart, and no doubt, do know their sins. Our duty is to pray for them, that God would speak peace to his people in their affliction, and restore unto them joy of heart for the days of mourning which they have seen. Well, le's pity them, and look we to ourselves, whose privileges and blessings are as many as theirs, and our sins haply more. Be we instant in prayer, that God will pardon the deformities of our reformed Church; I mean, 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 schisms and discords amongst us, the profaneness of men's lives, the Infidelity, Atheism, 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 jesuits, the malice of hell that shall endanger us, if our sins do not fight more powerfully against us, than the force or craft of any adversary. Spare then O God thy people, and be merciful to the iniquities of the remnant of thine heritage. Pardon our sins and help us graciously. So shall thy blessing always continue upon the head of thine anointed, thy favour 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,  
Use 2. ●or exhortation, that we would put in practice what we know touching this point. Profaneness in matters of God's worship bring temporal 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 soul, thy name, thy estate, thy friends, come to scrutiny and make search where and what thy sin is. Say with thyself, Do not I neglect some parts of God's worship? do I not use others carelessly? 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 learn the way to enjoy comforts, and prevent many sorrows. Attend diligently unto the worship of God, do not slubber it over, do him service, and do it faithfully, else 'tis no service but sloth. Hear the Word, but attentively, and mix it with faith; pray, but fervently; fast, but unloose the bonds of wickedness; receive the Sacrament, but fruitfully. Do not these things as common businesses, go not to Church as thou wouldst go to thy chamber; preach not, nor hear a Sermon as thou wouldst do an Oration, pray not to God as thou wouldst speak to a man, come not to the Lords Table as to an ordinary repast. Put on other affections and thoughts in sacred, than thou dost in civil businesses: advise thyself before thou meddle with them; in doing of them stir up thy heart to a regard of God with whom thou hast to do; of thy soul, whose well or ill-fare depends much upon these things. Know that it is no light matter to mock God to his face, to come before him with the body, and draw near with the lips, but turn from him in thy heart, to make a show of regarding him, but indeed to slight him. Remember Salomon's rule, [Take heed to thy ●ort, &c,] Eccles. 5.1. when thou goest to the House of God, i. e. to perform any worship to him, take heed to thy footing, be advised whereabouts thou goest, [and be more near to hear,] that is, to obey Gods will declared unto thee in his Word, [than to offer the Sacrifice of fools,] i. e. to observe the ceremony and outward worship, without obedience and inward grace; as fools do, who think by such service they please God, whereas in so doing, they do evil, and sorely offend him. Only this spiritual service in faith and obedience is acceptable; all other without this is vain, neither pleaseth God nor profits us. This doing we shall have good prosperity, providing well for our comfort in this life, in the escape of many evils that profaneness would bring on us, and also for our happiness in the world to come.  
Thus much be spoken touching the punishment of the sin of Unworthy receiving; namely, that by so doing men run them into hazard of temporal and eternal judgements, in this 29 verse. I now proceed unto the 30 verse▪ wherein the Apostle shows unto the Corinthians the 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 he had spoken generally touching all unworthy Communicants, that they eat and drink damnation unto themselves, he declares to be most true in a real experiment among themselves, in the words of the 30 verse.  [For this cause, many among you are weak, and sick, and many sleep.] 
They need not look far for a proof, let them but turn home their eyes upon themselves, they might see apparent marks of God's anger against them, for their sinful abuse of the blessed Sacrament. The weak and sickly bodies, the dead carcases 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] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for this matter; namely, a sin 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, etc.] 2. by the qualities and degrees of this punishment, 'tis Bodily, upon the outward man, in three degrees, Weaknesses, Sicknesses, and Death. [Many are weak] (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and sick (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and many sleep (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 he, are ye punished; whatever else they might vainly imagine, 'twas their abuse of the Lords Supper that drew on all that mischief. To teach us, That  
[Many men are punished, who yet are ignorant of the cause why they are punished.]  
Naturally we are all children of darkness, and, like men in the dark, we know nor by whom nor wherefore we are smitten. When God strikes us for sin, Satan deals with us as the jews with Christ, blindfold him, and then bid him prophesy who smote him. So in afflictions, we commonly grope as blind men, guessing at this cause, and that, but seldom fastening on the right. It is the great unhappiness of our ignorant and corrupted minds, never to know aright our friends or our foes; and 'tis the policy of Satan to delude our judgements by carnal reasoning, that when God afflicts us to bring us to repentance, we should yet then do more and more wickedly, by not seeing nor amending the sin for which we are punished; that so by sin we might be brought into misery, and by misery our sin 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 men's unprofitableness under the afflicting hand of God. Hence their murmuring, and impatience, and want of reformation, because they do not rightly discern the cause, wherefore this or that punishment lies upon them. Creatures accustomed unto darkness, are of all other most fierce and furious; as beasts of prey: so men abiding in the darkness of corrupted nature, have brutish and fell affections, full of rage and wrathfulness, when they are provoked by any smart and pain, they fly 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 foulness of their offences, how much evil they have done, yet how l●ttle they s●ffer in comparison; whence they truly judge, that 'tis unreasonable to murmur against God, who hath so great reason to chastise them.  
2. To teach us what just cause there is, that we should be corrected of God, to the end, we may come to the knowledge of ourselves. Indeed corrections of themselves cannot do 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 pass by rebukes with very little notice of them, perhaps with contempt, because he judgeth himself well: but when chastisements have softened the heart, and awakened the conscience, than rebukes have a keener edge, and they wound deeply. Wherefore Solomon saith excellently, Prov. 6.23. [The commandment is a lantern, 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 joined with them, do quicken our eyesight, and make us heedful to follow the directions of the Word. It is with man in this case, as with dogs and other unreasonable creatures, (for every man borne, is, as job speaks like a wild Ass colt) which when they are punished for any fault, we usually bring them unto the sight of that thing, wherein they have done it, else they'll never amend it. Such is our dulness in discerning of our faults, that we seldom acknowledge and amend them, till correction have made us look about us, and learn that which instruction alone could not teach us. [It is good for me, saith the Prophet David that I have been afflicted, that I might learn thy Law.] Had he 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 he attended not. Wherefore when Gods hand is any time heavy upon us, let this be our first care, that [Every one know the plague in his own heart,] as Solomon speaks, 1. King. 8.38. This knowledge of the sin 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 down this as a general conclusion, That sin brings affliction, [Wherefore doth a living man complain, a man for the punishment of his sins?] vers. 39 Thence go to a particular application to ourselves entering into a serious consideration of our own ways; to find the sin for which we are afflicted, [Let us search and try our ways, and turn again unto the Lord. Let us lift up our hearts with our hands unto God in the heavens. We have transgressed, and have rebelled, and thou hast not pardoned, etc.] 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 unjust complaints, with stubborn continuance in his sin. He will blame God, and curse men, cry out upon the malice of Satan, the malignity of the Stars, the unhappy concourse of second causes, he will find fault with all things, and that mostly which is least to be blamed, not considering mean while that his sin hath procured all this unto him. [Why criest thou in thine affliction?] saith God to the jewish Church, jer. 30.15. complaining bitterly of her miserable estate, Why criest thou? What dost thou complain to no purpose? If thou wilt grieve at any thing grieve for thy sin, never look to cure thy sorrow till thy sin be cured; for so it follows, [Thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased I have done these things unto thee.] Now to avoid this mischief, observe a few directions, which may help us to find out our sin when we lie under punishment: they are these.  
1. Diligent meditation in the Word, whereby we shall learn what are the sins that go before such and such punishments; whereunto we must join humble prayer unto God for wisdom to discern of our own corrupt hearts and lives: that so by the light of the Word, and assistance of the Spirit, we may follow the search till we find out the malefactor. When the Israelites were beaten by the Canaanites at Ai, and that they were ignorant for what offence that disaster happened to them, joshua and the Elders betake them to fasting and prayer before the Ark. After that, God saith to joshua, [Get thee up, wherefore liest thou th●● upon thy face? Israel hath sinned.] josh. 7.20.21. 'twas achan's privy theft of execrable goods that had troubled all Israel; till that be expiated, God will not be with them any longer. Let us do the like when any unknown sin troubles us, when our bodies are distempered, our estates vexed, our consciences disquieted, and we know not well wherefore; Fall we down before the Ark, go to the Word & Prayer, ask counsel of God, and he shall discover unto us what is that Achan, what the secret accursed sin that works us all this woe.  
2. Consider we diligently the quality of the punishment itself; for the rule holds true very commonly, that God punisheth men in the same kind wherein they offend. Whence it will be easy, by the punishment to judge of the sin: 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 neighbour's wife, so shall Absolom deal with his own concubines; if he murder Vriah, so shall Absolom do to Amnon, and seek to do the same to his father. Is a man vexed with disobedient children, 'tis likely himself was so to his own parents? if friends be unfaithful to thee, hast not thou been so to thine? or hast thou not made flesh thine arm, and put more trust in them, than God? Is disgrace fallen upon thee, and wast thou not proud before? Do thy gifts of mind or body decay, and is it not because thou art high minded, unthankful to God, 
Men sharpliest punished for those sins they have committed with greatest pleasure and security.  and scornful of meaner men? In short, look unto the punishment, and consider it duly; we shall commonly find, that in the same, or some other kind nearly 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 faithful Register, and what ever drowsiness may possess it in times of peace, yet so soon ●s its nettled and stung with the fear of approaching judgement, or the sense of present smart, it grows very clamorous, and will give us information touching our estate, both true enough and loud enough, if we list to hear 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 do all outward change,, whether felt or feared, work strange alterations in the soul that's tainted with the guilt of any foul transgressions. Then be sins that were almost forgotten, all mustered up together, and brought to a fresh remembrance, as if done but yesterday: and if we do attentively mark what Conscience then pleads against us, we shall hear it ring in our ears such voices as these, Lo, seest thou not judgement ready now to take hold on thee for such a sin, at such a time committed? And thou be'st remembered, once thou committedst such a secret abomination, now see God punisheth thee for it openly: So many years ago such a villainy was done by thee, now at last God hath met with thee for it. Admirable is the work of Conscience in this regard, and very remarkable in the brethren of joseph. They had sold their brother, and cou●ened their father, and all was hushed up for a long time. After they go down to Egypt they are roughly used there by their unknown brother, imprisoned as Spies, no entreaties nor apologies will serve their turn. Now their sin revives and their brother joseph comes into their minds; they cannot keep it in, their traitorous and unmerciful usage of their poor brother, swells in their consciences, and bursts forth at their tongues; they cannot take so much time as till they be all in private, but even in Joseph's presence they must out with it, [We have sinned against our brother, etc.— therefore is this trouble come upon us.] Gen. 42.21. So job in his elder years, when he fell into those great calamities, though a holy and good man, yet confesseth that he smarted for the sins of his youth. [Thou writest bitter things against me, and makest me to possess the sins of my youth.] saith he, job 13.26. Sin may be soon committed, but 'tis not so soon forgotten: God remembers it, and Conscience registers it, and an hundred years after the fact done, a man may hear on't again, to his woe and grief.  
By these three directions well observed, we may speedily attain the knowledge of our sin, for which, at any time, Gods punishing hand lies upon us: that so knowing where the disease lieth, we may with speedy success apply the medicine of Repentance and true Reformation. And so much of this point. I go forward.  
[For this cause many are weak.] For the abuse of the Sacrament, in not discerning the Lords Body, God plagued them in their own bodies with diseases and death. Hence the conclusion is, That  
[The abuse of spiritual good things, causeth loss of bodily and temporal good things.  
This is agreeable to reason and equity, That where the greater good is despised, there men should be punished with deprivation of that good, which is less in worth, but more in their esteem; to the end, that by the want of this, they might learn to have a better regard unto the other. They that abuse spiritual good things, will much more abuse corporal good things: wherefore God at once both prevents their sin in these, by taking them away, and also punisheth their sin in those, by such a deprivation of these. Besides it is the nature of sin, as it infects the soul, so it hurts the body, and all external good things. Adam's abuse of the forbidden fruit, brought destruction upon his soul, and death upon his body, and a curse upon all ●he world, which God had given him as his patrimony and inheritance· No less dangerous is the abuse of the commanded fruit (that we so call jesus Christ, the Tree of Life) in the Sacrament. They that eat it worthily, feed thereby both soul and body; they t●at profanely use it, bring destruction upon both. [Godliness, says the Apostle, hath the promises of this life, and that which is to come;] and therefore on the contrary, Ungodliness, hath the threatenings of both. [My son, let thine heart keep my commandments,] saith Solomon, Prov. 3.1. If he do it, they shall bring him increase of days, prosperity, favour in the sight of God and man, health to his navel, and marrow unto his bones, with abundance unto his barns and winepresses, as it follows 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 wind, makes all to wither, and fade away like a leaf. This may lesson us two things;  
1. That if we would have our bodies and lives to be precious in God's account, we learn ourselves to make precious account of his service and holy ordinances. If we contemn the sacred Body and Blood of Christ, and make no reckoning of his death, it is but just with God to give up our vile and sinful bodies to be as ●ung for the earth, that sickness should consume us, and the grave have dominion over us.  
No marvel if we be left in bodily weaknesses, when we labour not to feel the strengthening power and comfort of the Sacrament in our souls. If we dishonour God in despising his Word, and Sacraments and Ministers, 'tis equal that he should pour 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 dutiful respect of his glory, and do with all thankfulness and good conscience, receive and use the favour and means of grace he bestows on them.  
2. This shows the cause, why many times those that profess 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 spiritual 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 inferior favours. But of this I have spoken largely upon the 29. verse, therefore I do but name it now. To proceed,  
[Many among you are sick, etc.) Many: The sin of profaning the Sacrament, was not a particular private sin of some one or few among the Corinthians; but it was a public 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 judgements as came indifferently upon the City of Corinth. For than they might have replied, 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 sin was peculiar unto the Christians that were in Corinth, so also were these punishments, in some special extraordinary manner, inflicted on them; whereby it appeared, that God singled them out in special for their foul profanation of his most holy worship. The practical conclusion hence is, That [Common sins, have common punishments.]  
When the Ulcer is spread over the whole body, a Plaster is ill applied but unto one part. Where God comes to cure, he fits his medicine to the disease; and were he comes to kill, his consuming wrath runs so far as doth the overflowing of iniquity in that place, wherewith he hath to deal. If he be to punish a whole world, after he hath provided for the safety of his Church, all the rest perish to the last man. If he be to destroy a Sodom, wherein there is not one righteous, they shall die every mother's son of them. This may teach us a twofold lesson:  
1. That if we will escape from common plagues, we learn to live free from common sins. Let us not partake with others in their sins, lest we also share with them in their punishments. [Flee out of the midst of Babel, and deliver every man his soul, be not destroyed in her iniquity,] saith the Prophet jeremy, Chapt. 51.8. unto the jews residing at Babylon in Chaldea. [Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues,] saith the voice from heaven unto the godly, abiding in the mystical Romish Babylon. Let us now follow this admonition, and withdraw ourselves from amongst all ungodly persons in the world; not in place, for than we must go out of the world: but in our love and practice of their wicked doings, that in nothing we have fellowship with the unfruitful works of darkness. How shall we do this, ye will say? The best way we can follow, is this, Learn to mourn for common sins, and so thou shalt be sure to live free from them. Put on that holy affection which was in David. Let thine eyes run with rivers of waters, 
Psal. 119.136.  because men forsake Gods Law. Make not thyself sport with other men's ●innes; but when thou lookest on them, let thine eye break thy heart with godly sorrow, for the Irreligious contempt of God's Word and Worship, the pride, the excess, the oppression, the swearing, the drunkenness, that fills every corner of the Land. If there be any spark of true love to the Church and State wherein thou livest, if any pity of the souls of thy brethren, let it grieve thy soul to see men post madly unto destruction, and weep in secret to see the measure of iniquity rising up to the brim, to the hastening of destruction upon Church and State. Be a mourner in Zion, and so escape the punishment of the sinners in Zion; that when fear and confusion takes hold on them, thou mayst be marked out to safety and deliverance. Other means to provide for thy welfare in common calamities, 
Ezek. 9.4.5.6  there is none at all. As for such as will continue to be as bad as the worst, and yet hope, by fineness of wit and policy, to speed as well as the best, let such scornful men, and mockers of God's counsel, read with attention that excellent place, Esa. 28.14. & seq. Where they may see such their vain confidence pulled down to the dust, in the example of others that have likewise trusted to it, and been confounded.  
2. We learn 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 think you, some light touch, and easy affliction? Nay, Flagellum mundans, an overflowing scourge is then to be expected, a scourge that shall go through 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 handful of people, newly drawn out of Gentilism, 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 will be the judgements of such Churches, which have flourished 〈…〉 extent, abundance o● peace, 〈◊〉 ●ight and liberty of the Gospel so long, wherein yet the fruits of Obedience, worthy of so unspeakable mercies, a●e not to be found? judgement is already begun at the house of God, and we cannot but with bleeding hearts bewail the woeful desolations come upon some, and the utter ruin threatened unto all foreign Churches. Oh my beloved brethren, let us pray daily and fervently, that the Lord would now say to his destroying Angel, It is sufficient, Hold now thy hand. That he would make wars to cease unto the ends of the earth, that he 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, whereof so many nations of the earth have been made to drink, may not pass over unto us; but the dregges thereof, if any remain, may rather be poured out upon the nations that know him not, nor call upon his Name: but amongst us for ever may his Gospel's flourish, upon us be his peace and protection unto the world's end, Amen, O Lord, for thy Son Christ's 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 seized on the body; 3. Death, the last degree and compliment of both the former. Now of the two first degrees, which were the lesser evils, the Apostle saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multi, Many were afflicted with them: but of the third, the greater evil, namely, Death, he altars the word, and saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Satis multi, not a few were dead, though not so many as weak and sick. From this diversity in these punishments observe we in the last place, That  
[God in punishing man for sin, order his punishments differently, according to the quality of the offence, and party offending.  
Some sins are of deeper die than others, and require more washing to 〈◊〉 them off. Some are like unto humours 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 bargain, men will have earnest, or so to confirm it; so is the Sacrament to confirm the Covenant.  
FINIS.