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That Preparation is needefull, the com∣mandement of the Apostle plainely shewes, which is directed to al Communicants with∣out exception. 1. Cor. 11. 28, Let a man, that is, let euery man examine himselfe.
Now that a man may be rightly prepared, hee must bring with him foure severall
things.
First, Knowledge of the foundation of Religion, specially of the vse of both the Sa∣craments. That this is necessarie to Prepara∣tion, it appeareth by that, which Paul requi∣reth in a good Communicant, 1. Cor. 11. 26. to wit, the shewing forth of Christs death, which is done by confession and thanks giuing; and these two cannot be performed without knowledge.
The second thing required, is Faith For all Sacraments are seales of the righteousnes of faith, Rom. 4. 11. Now Faith is hereby dis∣cerned; when the heart of the beleeuer, con∣tents it selfe onely with Christ, in the matter of saluation; and doth beleeue, not onely that there is a remission of sinnes in generall, but that his sinnes are forgiuen to him, in par∣ticular.
The third, is Repentance, standing in a hearty sorrow for sinnes committed, in a ha∣tred and detestation of the same, and in a re∣solued purpose of amendment, and obedi∣ence for time to come.
Here we must remember, that renewed Re∣pentance for sinnes committed, is principal∣ly required before the Sacrament. For the Apostle chargeth the beleeuing Corinthes, with vnworthie receiuing, because they came in their sinnes, without renouation of their repentance.
The fourth, is Charitie towards man. For
this Sacrament is a Communion, whereby all the receiuers, ioyntly vnited together in loue, doe participate of one and the same Christ. And therefore, as no man in the old law, might offer his Sacrifice, without a fore∣hand agreement with his brother; so no Communicant may partake with others at this Table, without reconciliation, loue, and charitie.
Now further touching Preparation, there are three Cases of Conscience to be resol∣ued.
I. Case. What shall a man doe, if after preparation, he finds himselfe vnworthie?
Ans. There are two kinds of vnworthi∣nes; of an euili conscience, and of infirmitie. Vnworthines of an euill conscience is, when a man liues in any sinne, against his conscience. This we must especially take heede of. For it is proper to the Reprobate; and he that comes to the Table of the Lord vnworthily, in this sense, questionlesse he shall eate his owne iudgement, if not condemnation. The vnworthines of infirmitie is, when a man truly repents and beleeues, and makes conscience of euery good dutie, but yet sees and feeles wants in them all, and in regard hereof, him∣selfe vnfit to the Supper. Such vnworthines cannot iustly hinder a man, from comming to this Sacrament, neither is it a sufficient cause to make him to abstaine. The reason is, because the Lord requires not therein, perfe∣ction
of faith, and repentance; but the truth & synceritie of them both, though they be im∣perfect.
If it be demanded, how the truth of faith and repentance may be knowne? I answer, by these notes. I. If our faith be directed vp∣on the right obiect, Christ alone. II. If there be a hungring and thirsting, after his bodie and blood. III. If wee haue a con∣stant and serious purpose, not to sinne. IV. If there follow a change in the life. Thus we read, that many of the Iewes, in the daies of Hezekias, came to Ierusalem, and did eate the Passeouer, which had not clensed them∣selues, according to that which was written in the Law. And yet, for those among them, that had prepared their whole hearts, to seek the Lord, the text saies, that God heard the praier of Hezekias, and healed the people, though they were not clensed, according to the purification of the Sanctuarie, 2. Chron. 30. 18, 19, 20.
II. Case. Whether it be requisite to pre∣paration, that a man should come fasting to this supper?
Ans. It is not necessarie. For in the Pri∣mitiue Church, Christians did first feast, and at the ende of their feast, receiued the Lords Supper. And if receiuers bring with them, attentiue mindes, reuerent and sober hearts, it matters not, whether they come fasting or not. The kingdome of God, stands not in meates, and drinkes, as Paul saith, Rom. 14. 17.
III. Case. Whether such persons, as are at contention, and goe to law one with an other, may with good conscience, come to the Lords table? The reason of the Questi∣on is, because men thinke, when they goe to law, that they doe not forgiue.
Ans. There be three kinds of forgiuenes; of reuenge, of the penaltie, and of iudge∣ment. Ofreuenge, when men are content to lay aside, all hatred and requitall of euill. Of penaltie, when beeing wronged, they are con∣tent to put the matter vp, and not proceede to reuenge by inflicting punishment. Of iudgement, when a man is willing, to esteeme and iudge things badly done, as well done; and to iudge a bad man, no euill person, nor an enemie, though he be an enemie.
Of these three, the first is alwaies necessa∣rie. A man is bound in conscience, to forgiue the reuenge, and leaue that to the Lord, to whome Vengeance properly belongeth. But to the forgiuenes of penaltie and iudgement, we are not alway bound. We must shunne and decline iniuries offered, as much as pos∣sibly we can; but when they be offered, we may with good conscience, seeke a remedie of them, and vse any lawfull meanes, to de∣fend our selues.
Therefore I answer to the Question thus: That if a man, going to law with an other, forgiues him in regard of reuenge, when he comes to the Lords table; he doth his dutie.
For doing that, he is not bound to the other, as hath beene said.