The Amendment of Life, Book 2 · Chapter 4
Of our duties to communicate in the holy ſacraments. Chap. 4.
NOw let vsus come to the ſacraments. As concerning baptiſme, in as much as among all Chriſtians, except the Anabaptiſtes, the inſtitution & ordinance of Ieſus Chriſt, to baptiſte children, is obſerued, reſeruing to another place the corruptiō of not knowing, much leſſe practiſing the vſe of our baptiſme, wee will proceed to the ſupper. The ſupper was ordained principally for two reaſons. The firſt: As a mother hauing brought forth her litle one, doth not forſake it, but nurſeth & bringeth it vp: So Chriſt hauing ordained baptiſme to bee as a ſeale & pledge of our ſpiritual new birth into his Church, did inſtitute the holy ſupper, to the end that by participation in his body & bloud, we might the more be ſtrengthened in this aſſurance, that Chriſt is ours, together with all his benefits, & ſo feede our ſoules ſpiritually to life euerlaſting. And indeed as ther is no ſaluation but in Chriſt, ſo doth not Chriſt any whit profit vsus, except we belieue that he is ours, together with all his benefits. Well is he preſented vntounto vsus in the preaching of the Goſpell, but ther be yet two other points, & thoſe very notable, in the cō muniō of the holy ſupper. For God who in his preaching ſpeaketh generally to al men, in his holy ſupper directeth his particular promiſe, & as it were by name, to eueryevery the cōmunicants therin. And not ſo ſatisfied, he alſo deliuereth them a ſeale and viſible token to aſſure thē that his pleaſure is that Chriſt with al his benefits ſhould as certainely belong to eueryevery of thē, as they ſee, touch and tail that they be partakers of that bread & wine that is deliuered vntounto thē. He thē that careth not to be cōfirmed in this aſſurance, that Chriſt with all his benefits is his, is poſſeſſed with too much pride, if hee thinketh it needles, either that he prophane it, as not feeling what a comfort and ioy it is to hauehave aſſuraunce of his ſaluation in Ieſu… Chriſt. The ſecond reaſon is, that we preſenting our ſelues at the Lords table, may by ſo doing make as it were a publike proteſtation that we hauehave no fellowſhip with Idolaters and heretickes, neither with the world: But that we take our ſelues to be the children of God, & the mēbers of the body of Chriſt, that we looke for life and ſaluation through him onelyonly, and ſo ſhew forth the benefit of his death, & al this in remembrance of him to his glorie. The firſt reaſon declareth how neceſſary the vſe of the holy ſupper is in regard of our ſelues: The ſecond, how requiſite it is to the glorie of God and the edification of our neighbours. We might alſo add a third reaſon: That is, that the holie Supper is a ſeale of our vnion & knitting together into one bodie, vnderunder our head Ieſus Chriſt, as S. Paule expreſſely ſaith, That we who are many, are but one bread, and one bodie, becauſe we are all partakers of one bread. And thus thoſe men that voluntarily do abſtaine therefro, do depriue their ſoules of their food, Chriſt of his glorie, and by their euill example, doe miniſter offence to their neighbours. To conclude: They ſeperate, or rather keep them ſelues ſeperate from the bodie of Chriſt. Hereby it appeareth, that they which be negligent, and care not for communicating in the Lords Supper when he giueth them opportunitie, do deſerue not onelyonly not to be accompted members of Chriſts Church,Nomb. 9.9. but alſo to incurre the moſt horrible iudgement and vengeance of God: As God in old time declared by Moſes: That the man that did not celebrate his paſſeouer ſhould be cut off from among the people, and beare his owne ſin, becauſe he offered not the offering of the Lord in due ſeaſon.
2 Againe, we ſee in ſundrie reformed Churches a number of negligent hearers of ſermons; but yet are there many more that care not for communicating in the Lords Supper, and that vponupon ſundry conſiderations: firſt, ſome that liue in bad conſciences, in whordome, theft, drunkenneſſe, or other iniquities, from which they are not determined yet to abſtaine, do forbeare the communion, as doubting leaſt they ſhould aggrauate their condemnation, according as ſaith S. Paule,1. Cor. 11. He that eateth and drinketh vnworthely, eateth and drinketh his owne damnation. Theſe men doe reſemble thoſe, who lyuing in fornication do refuſe to marrie, leaſt thereby their fornication, which they are not minded to giuegive ouer, ſhould be the more grieuous, as being conuerted into adultery. They may alſo be likened to thoſe, who hating their neighbours, when they ſay the Lords prayer, Our father which art in heauen, &c. do leaue out this petition, forgiue vsus our treſpaſſes, as we forgiue them that treſpas againſt vsus, as imagining that if they ſhould ſay that, they ſhould pray to God not to forgiue their owne ſinnes, becauſe they forgiue not their neighbours. But as they who lyuing in fornication and will not marry, leaſt they ſhould forſake their adultery, are in a wofull eſtate: ſo the others that aske no forgiuenes for their tranſgreſsions, and ſeek to continue in hatred againſt their neighbours, are worthy double condemnation: one in reſpect of their hatred that they continue: the other, for their ſinnes, for the which they aske no forgiuenes. Euen ſo, they that forbeare the holy Supper, in reſpect of their bad conſciences, do pronounce ſentence againſt themſelues, namely that they deſerue double death: firſt, for their ſinne which they do continue in wicked conſciences: and ſecondly, becauſe they ſeperate themſelues from the communion of Chriſt, in whom onelyonly is the fulneſſe of life. What ſhall they then doe? Let them put away their wicked conſcience: Let them diſſolue the bands of Sathan: Let them come forth of hell: If they ſay that they can not ſo farre maſter their affections: Why? hauehave they married themſelues to fornication, hatred, theft and other like iniquities, vponupon condition that they will neuer be diuorced from the ſame? ſurely that is a token, that they do not ſteadfaſtly, beleeue that there is a hell prepared for ſuch liners. Or at the leaſt, the pleaſure that they take in their ſinne, doth quench all remembrance thereof. Otherwiſe, the ſole apprehenſion of this horrible and vnquenchable fire, would force them to giuegive ouer the wickedneſſe that leadeth and draweth them thereto. And indeed if in a mightie tempeſt they ſhould chaunce to finde themſelues vponupon the ſea in daunger of drowning, they would a thouſand times proteſt to forſake their bad conſciences, that ſo they might ſubmit themſelues to the obedience of God. But how can they lie downe and ſleepe vponupon a pillow of fornication, theft hatred, and other wickedneſſe, giuing themſelues as a pray to Sathan, if God in his long ſuffering ſhould not recouer them? Let them flatter themſelues at their pleaſures: for if they continue in abuſing the pacience of God, and abſtaining from the holy Supper to the end to goe on in a wicked conſcience, their eſtate is moſt woefull and accurſed. As he therefore, who wanting the gift of continencie, and liuing in fornication, ought to abhorre it, and to prouide himſelfe of a remedie by marriage: ſo as often as they hauehave aduertiſment, or heare of the celebration of the Lords ſupper, let them at the leaſt thinke themſelues wakened and ſummoned to renounce their wicked conſciences, and by participating in the holy ſupper, to ſeperate themſelues from the ſocietie of the wicked, to glorifie God, and to be confirmed in faith and courage, to goe forward from good to better.
3 Others doe forbeare the communion, becauſe they will not ſubmit themſelues to Eccleſiaſticall orders and diſcipline. If wee might admit of eueryevery one indifferently, or that we would not care although afterward they liued other wiſe then might beſeeme the children of God, or were occaſion of offence to the weake, then would they ſurely come to communicate: But if they may not be admitted before they hauehave talked with ſome miniſter or elder of the Church, yea & peraduenture be forced to beare with ſome Chriſtian admonition, in caſe they do not afterward walke in the courſe of Chriſtianitie: they will rather chuſe to depriue thēſelues of the communion. As alſo to the end to confirme them in this miſlike, they ſhall find ſome diſcontented perſons who to miſlike the order of the Church, will euen againſt their owne conſciences charge it with the title of a new tyrannie & inquiſition. Yet muſt wee confeſſe that the Church of Chriſt cannot conſiſt without ſome order, and as S. Paul ſaith, All things must be done in order and decencie. 1. Cor. 14.40.If no Cittie, or familie can long continue without eſtabliſhment of ſome order and gouernment: Then the more excellent that the Church is, the more neceſſarie it is therein to erect and obſerue ſome gouernment, which we tearme Eccleſiaſticall Diſcipline. Doctrine is as it were the ſoule of the Church, and order as the ſinnewes of the ſame to vphold it. If the Church which is Gods houſe muſt not be a receptacle and harborow for diſſolute perſons and vnbeleeuing vnthriſts, and as both the Prophet and Ieſus Chriſt himſelfe termeth them a denne of theeues: Then muſt there bee ſome order,Iere. 7.11. Mat. 21.13. whereby to purge and preſerue it from ſuch.
4 Particularly, if the holy ſupper be ordained for the faithfull, the children of God and the members of Ieſus Chriſt: Such as hauehave the gouernment of the Church, muſt alſo hauehave ſome teſtimonie that they that deſire to adioyne themſelues thereto and to communicate therewith, are taken to bee ſuch as approuing the puritie of the doctrine, doe not leade anie offenſiue life. And as for thoſe that are once admitted to the communion, they may continue therein by trying themſelues, becauſe by the rule of charitie we are to beleeue that they perſeuere in the faith, godlines & louelove, vntill either by reuolt from the doctrine, offenſiue conuerſation, or obſtinate refuſal of Chriſtian admonitions & exhortations, they ſhew themſelues vnworthie the communion, whereto neuertheleſſe vponupon teſtimonie of their repentaunce and amendement of life, they may bee againe admitted. Let thoſe therefore that ſtumbling at this order doe depriue themſelues of the communion, euen iudge in their owne conſciences, whether it bee not meete that order bee maintained, and all perſons ſubiected thereto, rather then to bring in ſuch confuſion, as indifferently to receiue to the Lordes ſupper all fornicators, drunkerds, theeues, murderers, and other like offenſiue people: whereof might enſue a moſt grieuous prophanation of the Lords table, to the condemnation as well of thoſe that ſo ſhall bee admitted, as of them that voluntarilie doe admit them. When Chriſt and Saint Iohn doe crie, Amend your liues, they ſpeake alſo to ſuch people, that they vnderſtanding how requiſite this order is for the happie conduct of the Church in the feare of God, accommodating themſelues thereto, may ſo diſpoſe of themſelues as to communicate in the Lordes ſupper to his glorie, and theyr owne comfort and ſaluation.
5 Some there are that voluntarilie doe abſtaine from the communion, becauſe they cannot, ſaie they, reſolue where the Church is, as ſtumbling at the infirmities of ſuch as doe communicate, and ſtill finding more faulte in the Church then in themſelues. Theſe men ſhaming to bee reputed either halfe Papiſtes, or of no Religion, doe ſometime frequent Sermons: but they ſtaie there, and ioyne themſelues to no Church. Yea they euen doe ſeeme to reioyce when they heare of any the offences or infirmities of any of the members of the Church, that thereby they may hauehave ſome collour to ſtand a looſe. Yet muſt they confeſſe that there is a Church in the worlde, and that they muſt ioyne themſelues thereto, if they deſire to bee in Gods houſe, and partakers in the promiſes made to the Church: To bee ſhort, if they looke to bee ſaued. By alowing no Church, they ſeperate themſelues from the true Church that is vponupon earth, and conſequently from the entrie into that which is in heauen. If themſelues ſhould be in the fieldes ouertaken with ſome ſharpe ſtorme of wether, woulde they ſtand ſtill and ſeeke no couert, vntill ſome great thicke leaued tree would offer it ſelfe to defend them? Are they without fault? The onelyonly pride that poſſeſſing them, maketh them to condemne all Churches, conſidering they ioyne themſelues to none, doth ſufficiently ſhew, that they are not reſtrained ſo much by the particular faultes of ſome of the Church, as by their owne offences and corruptions,Mat. 18.1. and conſequently hauehave ſuch a miſlike, that they thinke no bread good. In Chriſts Church which conſiſted but of twelue Apoſtles, there was one traitor:Mat. 26.65. There were ambitious diſputations who ſhould be chiefeſt in the kingdome of Chriſt: They all forſooke their maſter, and S. Peter thrice denyed him.Mat. 26.69. How many faultes and corruptions did Saint Paule note and reproue in the Church of Corinth, and the ſeuen flouriſhing Churches of Aſia?Apoc. 2. & … Yet all that ioyned in theſe Churches, and in them were partakers of the holy ſupper, were accompted faithfull & choſen, and contrariwiſe they that kept themſelues without, vnbeleeuers. Neither is it a matter indifferent, or at mens libertie, whether they ſhal communicate or abſtaine: but a precept from God: Doe this, ſaith Ieſus Chriſt in remembrance of me. And S. Paul, Let eueryevery man trie himſelfe, Luk. 22.19. 1. Cor. 11.28. Mat. 26.27. Num. 9.13.and ſo eate of this bread, and drinke of this cuppe. Againe, Take eate, Take drinke ye all. God in old time ordained, as is aforeſaide, that they that had opportunitie to eate of the paſſe-ouer, and voluntarily did abſtaine, ſhould be rooted out from among the people, that is to ſay, be no longer accompted any members of Gods Church. We muſt therefore obey God and feare his iudgements, and ſo reſolue to ioyne with his Church and communicate in the holy ſupper of the Lord.
6 There is a certaine decree aſcribed to Zepherin Biſhopp of Rome, wherein he ordaineth that all Chriſtians ſhould communicate at the leaſt once a yeere.In the decretal. Cap. Omnis depen. & Remiſſ. Platina in his life. If wee conſider the ſtate of the Church in his time, we ſhall finde that they oftner did communicate, then they now doe in our Churches. And indeed this communicating ſhould bee better frequented then it is. Neither did Zepherin meane to permit or alow them to cōmunicate but once a yeere, but rather to reproue the corruption and ſloth of thoſe, who deſiring the name of Chriſtians, did neuer communicate: and ſo ſhewed themſelues vnworthie of that name, if by communicating with the faithfull in the holy ſupper of our Lord Ieſus Chriſt, at the leaſt once a yeere, they ſeperated not themſelues from the Idolaters and heathen, ſhewing ſome teſtimonie of their Chriſtianitie. Let them that we ſpeake of therefore conſider, by what title they may be called Chriſtians, ſith they neuer communicate in the ſupper of Ieſus Chriſt. Neither may they replie, as ſome doe, that in ioyning with one Church they condemne all others: for it is true that all aſſemblies that entitle themſelues the Church of Chriſt, are not ſo, yet to acknowledge or alow of none for feare of condemning of the reſt, is to denie and condemne Chriſt in not condemning thoſe, who calling themſelues Chriſt, are Antichriſts. If a man bring a payment in golde, where among there bee ſome peeces that ſeeme light or counterfaite, thou doeſt not ſtraight ſay, I will take none, leaſt by taking ſo much as I take to be waight and currant, you ſhould complaine that I reiect the reſt: but thou wilt bring thy ballance and touch-ſtone, and then wilt thou take ſo much as thou findeſt to be waight and currant, and boldly refuſe the reſt. Let theſe men therefore ſet before their eyes the markes of the true Church, as their touch-ſtone and ſcales, and by them conſider where they are, thereto alſo adioyning prayer to God, that he will direct them by his holy ſpirit, and ſo knowing the true Church and ioyning themſelues therto. Amend their liues by communicating in the holy ſupper of the Lord.