To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Of the Lords Supper.
THus much concerning the Sa∣crament of Baptisme. Now we come to the Sacrament of the Lords Supper; concerning the vse wherof, there are two principal Questions mooued.
For the answering hereof, I propound three Rules.
The First. Euery man of yeares, liuing in the Church, and beeing baptized, is bound in conscience by Gods commandement, to vse the Lords supper. In the institution of
the Supper, the Lord gaue a Sacramentall Word; whereof there be two parts; a Com∣mādement, & a Promise. The Cōmandement is expressed in these termes; Take, eate, drinke, doe ye this. And it binds all men in the Church that are baptized, to the vse of the Lords Supper.
The second Rule. Euery man of yeares baptized, is to receiue it often. 1. Cor. 11. 26. As oft as ye shall drinke it in remēbrance of me. The reason is, because we haue need continu∣ally to feede on Christ. And herein the Lords Supper differeth from Baptisme; because by Baptisme, a man is once onely graffed into Christ; but being in Christ, he hath neede of∣ten and continually to be fedde in him, to life eternall. And this often nourishment of the beleeuer, is sealed vnto him, by the often vse of this Sacrament.
The third Rule. Euery man is to receiue, and vse the Lords Supper, according to the laudable custome of that Church, whereof he is a member, vnlesse there be a iust impedi∣ment. A iust impediment is that, which barres a man from the vse of the Supper, as Suspen∣sion, Contagious, and incurable sickenesse, Absence vpon a iust and weightie cause, as when a man is in his iourney, and such like.
The reason of the Rule is; first, if any man refuse to receiue it, when he may conueni∣ently, hauing no iust Impediment; so doing, he neglects and contemnes the ordinance of
God. Secondly, for a man to abstaine, when he is called to receiue it, though happily he may be excused, in regard of some reason in∣wardly knowne to himselfe; yet his absti∣nence is a bad example, and may giue offence to others. Thirdly, the man that may receiue, and yet will not, doth in effect, suspend and withhold himselfe, from the benefite of this holy Sacrament.
Now these three Rules, as they serue dire∣ctly to answer the Question in hand, so they doe plainly discouer some errours & faults, in the practise of sundrie persons in these daies. Some there be, that thinke it sufficient to receiue the Communion once by the yere, namely at Easter time. Whereas on the con∣trary, it is to be vsed, as oft as may be; consi∣dering that it is nothing, but the shewing forth of the Lords death till he come: which is not once or twise in the yeare, but often, yea continually to be remembred. Others ther are, that take liberty to thēselues, to com to this Table, & abstaine at ther pleasure; as if it were a thing arbitrary to themselues; which notwithstanding the Lord hath enioyned by expresse commandement, as hath beene said.
But some alledge for this their practise, that they are at variance with such and such persons, that haue done them wrong, and whom they cannot forgiue; and in this re∣spect, they were better abstaine, then
come vnprovided. To whom it may be said; that their vnfitnes in this and other respects, ought to be a strong motiue to induce them, at least to vse all holy indeauour, to prepare themselues euery day, rather then a meanes to keepe them backe. For if a man should ab∣staine vpon euery occasion of variance, dis∣contentment, and infirmitie, he should neuer receiue, and so consequently haue no benefit by this ordinance of God. Daily preparation therefore, is the more necessarie, that when they be called, and haue opportunitie, they may come as welcome guestes, vnto that heauenly banquet.
Ans. Three things are required therevnto; A right preparation; a right Receiuing, and a right Vse of it afterward.
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.
The Second thing, in the right vse of the Lords Supper, is the right Receiuing of it. Wherein there be two things required.
First, the renewing of our Knowledge, or Generall Faith. And then secondly, the re∣newing of our Speciall Faith in Christ.
Let the reason of both be obserued. This Sacrament cōtaines many particular Signes; as not onely the bread and wine, but the a∣ctions about the same. The Signes may be thus distinguished. Some of them are repre∣senting signes; some are signes applying.
Representing signes are such, as doe liuely set forth vnto vs Christ, with his benefits; as the bread and the wine, the breaking, and the powring. Applying are those, that doe appropriate the same; as, the giuing, and re∣ceiuing of the bread and wine. The first sort serues properly to renew our knowledge: The second, to confirme the saine by appli∣cation.
Now answerable to the scope of the Sa∣crament, must be our right Receiuing, which consisteth, in renewing of our knowledge and faith, in the mysterie thereof.
Our Knowledge is renewed principally, by meditation in the vse of the Supper, after this manner.
First, when we see two signes to be recei∣ued, we must call to minde that Christ is our perfect Sauiour, that is, both bread and wa∣ter * 1.1 of life.
Secondly, when we behold the bread and wine, set apart by the Minister, and conse∣crated, by repeating the promise, and praiers made for that ende; we must remember, that Christ was ordained and appointed by God, to be our Mediatour and Sauiour. Ioh. 6. 27. Act. 2. 23. 36.
Thirdly, when we see the bread broken, and wine powred out; we are to meditate of Christ, that was crucified for vs, and broken, both by the first death, and paines of the se∣cond, whereby life and righteousnesse was procured vnto vs.
Fourthly, the giuing of the elements into the receiuers hands, offers vnto our medita∣tion, thus much; That God doth truly and really giue Christ, with his merits and effica∣cie, to euery beleeuing receiuer.
On the otherside, our Faith is renewed, by apprehension and application, in this man∣ner. When the Minister giues the bread and wine, and the communicant receiues them; at the same time, are we to lift vp our hearts to heauen, to apprehend Christ by faith; be∣leeuing him, with all his benefits to be ours; that he was made man for vs, that he suffe∣red, and died for the remission of our sinnes. For these outward symbolicall or sacramen∣tall
actions, serue to no other end, but to sig∣nifie vnto vs, these inward actiōs of the mind and will, whereby we apprehend and receiue Christ, to our saluation.
Here by the way, two Cases are propoun∣ded.
I. Case. What is to be done, if a man, after often receiuing, still doubteth, whether he hath faith or no?
Ans. He must striue against doubting, and indeauour to beleeue; being heartily sory for the weakenes and infirmitie of his faith; And let him withall consider and remember, that God hath not onely giuen his promise, but set apart this Sacrament, to be a special signe and pledge of his mercie contained in the promise, for the vpholding & strengthening of mans faith.
But some man will say; Mine indeauour is nothing, if doubting preuaile. Ans. It is not so. For if a man can be heartily sorie for his infirmitie; if he striue to beleeue; if in heart he hungreth and thirsteth after Christ, faith is begunne, and he in some sort doth appre∣hend Christ. The poore begger by the high way side, enioyeth the almes that is giuen him, though he receiue it with a lame and leprous hand. The stomacke that lothes physicke, if it receiues into it at the first, but one droppe of the potion prescri∣bed, and that in very weake and fainting manner, it will be able at length to take be∣nefit
by a greater quantitie, and in the meane time it receiues good. The man that is in close prison, if he sees but one little beame of the Sunne, by a small crevisse; by that very beame he hath vse of the Sunne, though he seeth not the whole body of the Sunne. In like manner, though our faith, the hand of our soule, be mingled with weakenes and corruption; though we feele neuer so little measure of Gods grace in vs; yea though our knowledge be neuer so small; yet it is an ar∣gument, that the Spirit of God beginnes to worke in our harts, and that we haue by Gods mercie, begunne to lay hold on Christ.
It will be said further; If I feele not Christ giuen vnto me by God, I doe not, nay, I can∣not beleeue. Answ. In Nature it is true, that Experience beginnes first, and then followes Assurance; but in Spirituall and Diuine things, there is a contrary course to be taken. For here, we must beginne with faith, and in the first place, simply beleeue Gods promises; and afterward we come, by the goodnes of God, to feele and haue experience of his mercie. This point was notably practised by Iehosaphat, who beeing in a great extremity, and seeing no way to escape, practised his faith in the first place, and said, Lord, we know not what to doe, but our eyes are towards thee. 2. Chro. 20. 12. And the like he taught the peo∣ple at the same time, ver. 20. Put your trust in
the Lord, and ye shall be assured. Thus Abraham is said, aboue hope, to beleeue vnder hope the pro∣mise of God, euen against sense, reason, and ex∣perience, Rom. 4. 18.
II. Case. If in the very instant of receiuing, a man feele his heart so hard, that he cannot lift it vp vnto God, what is then to be done?
Ans. First, hardnes of heart is two fold, sensi∣ble, and insensible. The Insensible hardnes of heart, is a great and dangerous iudgement. But the Sensible and felt hardnes, which is in Gods children, and which they feele and be∣waile in themselues, is rather a blessing, then a curse. Of this, the people of God complai∣ned, Esay. 63. 17. And it must not discourage any Communicant, but rather comfort him, because it is a signe of grace. For if ther were no grace in the heart, corruption & hardnes could not be felt.
Secondly I answer, that the benefit of the Sacrament, is not tied to the very instant of receiuing; but if before and after, a man lift vp his heart to God, he shall find comfort, though for the present, he hath not so liuely sense and feeling thereof, as he desireth. This alway provided, that the same partie be dis∣pleased with himselfe, that he cannot doe that which he would, and ought, nor in that measure, that is required. And such a one, must consider this to his cōfort, that though he doe not apprehend Christ, yet Christ ap∣prehendeth and accepteth him.
In the Third place; After the receiuing of * 1.2 the Sacraments, two things are required.
First, that Thankes be giuen vnto God, not onely in word, but in euery action of our life, for Christ, and all his benefits. Se∣condly, that not onely for the present, but e∣uer afterward, still we renue our faith, repen∣tance, and obedience.
But what is a man to doe, if after recei∣uing, he finde no cōfort? Ans. First he must ex∣amine, whether he hath truly beleeued and repented, yea or no; If he hath not, then the fault is in himselfe, and not in Gods ordi∣nance. If he hath, let him not be dismaied, for the ioy of the Spirit is sowne in his heart; and though it lie hidde for a time, yet at length it will shewe it selfe. Psal. 97. 11.
Heb. 7. 25.
Right vse after Receiuing.