Directions for a Godly Life, Chapter 3
CHAP. III. The Neceſſity of receiuing the Lords Supper.
THat wee may receiue this Sacrament, as we ought, we muſt conſider 2 things. 1 the Neceſsity; 2 the right manner of receiuing the ſame.
As for the firſt, wee muſt know that it is not a thing indifferent for vsus to receiue or not to receiue at our pleaſure, but that wee ought to doe it though not eueryevery Sabboth after the cuſtome obſerued in the Primitiue Church, yet without faile, as often as occaſion is offered; according to the example of thoſe in the Acts, who continued ſtedfaſt in breaking of bread, Act. 2.42.
The Neceſſity of which duty will further appeare, if wee conſider theſe 2 things. 1 the principall cauſe, which often keepes vsus from it; 2 the motiues, which may draw vsus vntounto it.
Firſt, that, which makes vsus backward in the performance of it, is queſtionleſſe the policy of our Arch-enemy, the Diuel; who ſtriues by all meanes to draw vsus away, either by a careleſſe neglect of our chiefeſt good to feede rather on our owne fooliſh imaginations (as hee did them in the Goſpell, who had rather ſee their groūd, or proue their oxen, than taſte of that Supper to which they were invited. Luke 14.18.19.) or elſe by a timorous fearefulneſſe of our owne vnworthineſſe to approach vntounto ſo holy a banquet, as this is. And truely, if we could but ſee that this is his doing, wee would by all meanes ſtriue againſt his temptations; for, who amongſt vsus would not endeauour to the vtmoſt, ſo farre to reſiſt his temporall enemy, as that hee ſhould not bee able to hurt him either in body or in goods? and ſhall wee bee more carefull for the preſervation of our earthly bodies, then of our heauenly Soules, which Chriſt Ieſus hath redeemed by his precious bloud? God forbid; we muſt know that God expects more at our hands; and that our ſoules are neuer ſo ſafe, as when they are in greateſt oppoſition—, and doe that which is moſt diſpleaſing vntounto our chiefeſt enemy, the Divell; for the more wee pleaſe him, the leſſe we pleaſe God; & the nearer wee are to him, the farther we are from God.
The Motiues which may draw vsus to the performance of this duty, are taken from a due conſideratiō of theſe 2 things. 1 who it is, which inviteth vsus vntounto it. 2 what bee the conſequents of receiuing or not receiuing.
Hee which inviteth vsus, is God himſelf, whoſe ordinance it is; and who requires it at our hands as a principall part of his ſeruice; and therefore as often as wee omit it, wee may bee ſure that wee offend him; which hee himſelfe teſtified in threatning to cut off that ſoule from his people, which ſhould forbeare to keepe the Paſſeouer. Numb. 9.13: and if ſo, then doubtleſſe the neglect of this Sacrament, wherein Chriſt is ſo fully exhibited vntounto vsus, is very diſpleaſing vntounto him; which is alſo expreſt in the parable of the great Supper, Luke 14.24. None of thoſe men, which were bidden, ſhall taſte of my Supper: Why? becauſe they came not when they were invited; and if we refuſe to come when the Lord calls, who knowes whether hee will giuegive vsus life vntill the next invitation? Let vsus therefore take the Lord's offer, while it is to day, leſt wee be cut off before the morrow.
The next motiue is taken from the conſequents, and that 1 of not receiuing. If wee receiue not, wee offer a twofold injury; the one to Chriſt, the other, to our ſelues.
To Chriſt 2 wayes. 1 in contemning his ordinance, who commaunded his Diſciples to receiue it, 1 Cor. 11.24. and in them vsus. 2 in neglecting his louelove towards vsus; who (as a Father on his death-bedd) in the night that he was betrayed, bequeathed this ſeale and pledge of his louelove vntounto vsus, which therefore ought to bee right deare vntounto vsus, and at noe time neglected when it is offered.
Againe, if wee receiue not, wee injure our ſelues; and that alſo 2 wayes. 1 in reſpect of our name and profeſſion; for, if wee come not when others doe, wee expoſe our ſelues to the cenſure of them, ſhewing that wee are at leaſt neglecters, if not contemners of GOD'S ordinance, who will hauehave all to come to it Matt. 26.27: yea that wee hauehave not the life of a Chriſtian in vsus; for whoſoeuer eateth not duplicate page duplicate page duplicate page duplicate page the fleſh of the Sonne of man, and drinketh his bloud, hath no life in him. Ioh. 6.53.2 we injure our ſelues frō the benefites thereof, for the remembrance of Chriſt's death and paſſion (if duly conſidered) cannot but be a great comfort vntounto vsus; which we put from vsus, as often as we omit the Lords Supper: and thus much wee may aſſure our ſelues, that the Diuell will bee ready to take the leaſt occaſion to ſuggeſt other meditations vntounto vsus: and what a miſerable thing is it for vsus to bee exerciſed in our owne pleaſures or ſuch like, when others, with whom wee are bound to bee preſent, are reverently gathered together, to the comfort of their owne ſoules, to feede at the Lords Table? If we ſay that wee are then exerciſed in other good duties, as reading the Word of God or ſuch like; wee muſt know that ſuch duties (good in thēſelues) are not acceptable to God at ſuch times; and who knowes, ſeeing that heerein we neglect the Lords ordinance, how farre he will giuegive the Diuell leaue to tempt vsus, and draw vsus away euen from thoſe duties alſo to wicked imaginations?
2. The Conſequents of receiuing cannot but invite vsus to a conſtant performance of this duty. Now theſe conſequents reſpect either God, or our ſelues. That which reſpects God, is our duty of thankfulneſſe and praiſe, which heerein wee offer vntounto him for his mercy; which is very pleaſant vntounto him, and neceſſary to bee performed of vsus; becauſe hee is gracious, and his mercy endureth for euer towards them that feare him; and how then can wee but with Dauid, hauehave our hearts ready to ſing and praiſe him with the beſt mēber that we hauehave? Pſ. 108.1
That, which reſpects our ſelues, is the benefitt which we receiue thereby; which is twofold. 1 Generall. 2 more ſpeciall. The Generall benefitts, which wee receiue by the Lords Supper, are chiefly two.
1 Aſupply of all our wants; which wee ſhall bee ſure to hauehave if wee receiue aright; for hee, which eateth the fleſh of Chriſt, ſhall neuer hunger; & he, which drinketh his bloud, ſhall neuer thirſt, as Chriſt himſelf hath promiſed: neither need wee doubt of the truth hereof; for, hee is full of grace and truth; Ioh. 1.14. & in him dwelleth all fulnes. Col. 1.19; & how then can wee want any thing, if wee poſſeſſe him that hath al things?
2. An excellent rule to our whole life; for when wee hereby conſider God's great louelove vntounto vsus, we cannot (if there be any louelove & feare of God in vsus) but bee carefull to avoyd any thing, which may bee diſpleaſing vntounto him: ſo that hereby our bodies are made more obedient vntounto our Souls, & our Souls vntounto God.
The ſpeciall benefit, which we receiue by the Lord's Supper, is in regard of our faith; and this againe reſpects either our ſelues and others, or elſe our ſelues alone.
The firſt is, a teſtifying of our faith vntounto others; for hereby wee both ſhew vntounto others the faith, which wee profeſſe; and alſo by our example ſtirre them vp to the performance of the ſame duty; in this reſpect therefore it is neceſſary that wee ſhould often receiue.
In the ſecond reſpect it is a confirmation & increaſe of that faith, which wee hauehave in vsus: wherein wee are to endeauour by all meanes to continue, as S. Paul taught the diſciples, Act. 14.22. and beware that wee fall not from our ſtedfaſtneſſe, but grow in grace, and in the knowledge of our Lord and Sauiour Ieſus Chriſt: as it is 2. Pet. 3.18. whereof wee cannot but bee carefull, if wee conſider our weakenes; for we are euer ſubject to Apoſtaſie, and our faith is exceeding weake; as we may plainly ſee by our coldneſſe in prayer and other good duties, by our feare of death, & by our louelove of this world: for the ſtrengthening of which Chriſt hath left vntounto vsus this Sacrament, as a ſpeciall meanes conducing thereunto; for the Covenant which our faith taketh hold of, as it is contained in the Word of GOD, ſo it is ſealed vntounto vsus by this Sacrament; and therefore Chriſt calls the cupp, the cupp of the New Teſtament, becauſe it ſeales vntounto vsus the Covenant of God in the New Teſtament, accompliſhed in the ſhedding of Chriſt's blood. Now if a King ſhould in pitty and compaſsion ſend a pardon vnderunder his Seale vntounto a poore diſtreſſed priſoner; would wee not judge that priſoner vnworthy of the benefitt thereof, if hee ſhould either wilfully refuſe it, or careleſly neglect it? queſtionleſſe wee would: yet ſuch is our caſe before God, who, as King of Kings, hath ſealed vntounto vsus by this Sacrament a full remiſsion of all our ſinnes; if wee therefore ſhall either wilfully contemne, or at our pleaſure receiue this pledge of his louelove, what can wee expect at GOD's hands, but a juſt remoueall of this his fauour from vsus? Surely if wee joyne the conſideration of our owne weakeneſſe, which ſo much needeth help, with the meditation of God's mercy, who ſo freely giueth it, wee cannot but acknowledge our owne miſery, if wee neglect it: wherefore as we feare him, and tender the good of our owne Soules, let vsus bee carefull in the due performaunce of this ſo weighty a buſineſſe. But ſome are wont to frame theſe excuſes for their abſence.
1. The often receiuing of this Sacrament may breede a diſeſteeme thereof; and therefore it is ſafer ſometimes to abſtaine. To which I anſwere, that in matters temporall (as pleaſures, and ſuch like) the often vſe may breed cōtempt, or at leaſt neglect, as it often doth: but in ſpirituall things it rather breeds a greater deſire, becauſe the more we feele and know the goodneſſe of them, the more we ſeeke after them; yet if it ſo come to paſſe, that by often receiuing, we beginne to vndervalue the worth of it; wee muſt conſider that this neglect ariſeth not frō the often vſe of the thing, but from our corrupt nature; for this Exerciſe is God's owne ordinance; alwayes attended with his bleſſing, if rightly receiued; appointed as a meanes to ſtirre vp and encreaſe our zeale and devotion; and therefore it is not likely that it ſhould hinder it. Let not this therefore keepe vsus from the LORDS Table, but let vsus rather come, that it may bee a meanes to encreaſe our piety.
2. Some will ſay; I am not prepared, and therefore dare not come: but this indeede is no excuſe; for wee muſt knowe that wee ought to bee alwayes prepared, our whole life ſhould bee a continuall preparation, as to all other good duties, ſo eſpecially to this; being euer ready when the Lord ſhall call, as our Sauiour admoniſheth vsus, Matt. 24.44.
3. Others will vrge; I am to take a journey, or to bee imployed in ſuch or ſuch a buſineſſe; and therefore I cannot come: Well: if this journey or the like, muſt of neceſsity bee performed, thy excuſe is the ſafer; but if it may bee any way avoyded (as oftentimes it may) aſſure thy ſelfe, this is to preferre thy owne pleaſure before that which God commaunds: a day will certaynely come, wherein wee muſt giuegive an account for the neglect of the leaſt of God's ordinaunces; and then it will bee ſaid of ſuch Pretences, Who required theſe things at thy hands?
4. Some are wont to vrge; I am not in charity, by reaſon of ſome wrong which hath beene offered to mee, and therefore I ought not to come. This indeede is an excuſe too common: but wee muſt knowe, that if wee bee not in charity, it is our owne fault; for wee ought to bee in charity, and ſtill to preſerue it: and certaynely a miſerable thing it is, that wee ſhould preferre to feede on our owne malice rather than to eate of the Lord's Supper; this is to hurt our ſelues more than wee neede, euen to wrong our ſelues becauſe others hauehave wronged vsus; wee ſhould rather ſeeke all meanes of reconciliation, that ſo wee may remoue thoſe impediments of Piety and Religion, and come the more freely to the LORD's Table.
5. Some thus pleade for their abſence; I am afrayde to approach vntounto the LORDS Table by reaſon of my manifolde infirmities, which are in mee, and therefore I had rather ſometimes to refrayne, leſt I come vnworthily, which is a very fearefull thing. It is ſo indeed, but wee muſt conſider, that our ſtaying away is no comfort vntounto vsus in this caſe, but rather a meanes to make vsus worſe, and to pull downe Gods judgments vppon vsus: wee ſhould rather remember the goodnes of God, that inviteth vsus, promiſing to refreſh thoſe that are heavy loaden with their ſinnes. Matt. 11.28: not putting vsus off for our infirmities; for, if thero be a willing minde, hee accepteth vsus according to that which wee hauehave, and not according to that which we hauehave not. 2. Cor. 8.12. though we want that perfection, which others hauehave; yet, if we hauehave a true deſire to bee refreſhed by the merites of Chriſt, and hauehave a ſincere heart before God, hee will accept vsus according to this. Whenſoeuer therefore the Diuell ſhall tempt thee to draw thee away by the conſideratiō of thy own infirmity, cheere vp thy ſelfe with the comfort of the blinde man in the Goſpel, Mar. 10.49 be of good cōfort, behold he calleth thee: ſay vntounto thy ſelfe; Chriſt Ieſus hath invited me; & hath promiſed to accept mee, if my heart bee ſincere, humble, and willing; why then ſhould the conſideration of my infirmities keepe mee from it.
6. Others thus reply; I deſire to receiue, but I am conſcious vntounto my ſelfe of ſome crying ſinnes which I hauehave committed before God, for which I hauehave not yet ſufficiently repented; & how then can I partake of this holy banquet in the preſēce of God? Is it ſo? art thou poore, & yet wilt thou refuſe gold whē it is offred vntounto thee? who will thē pitty thee for thy poverty? art thou deſperately ſick, & wilt thou not ſeek vntounto the Phyſitian for meanes of recovery? who will thē bemoane thee for thy diſeaſe? Behold, Chriſt Ieſus is the Phyſitian of thy ſoule; as well able to heale it of all it's diſeaſes, as hee did the bodies of thoſe, which came vntounto him, of their infirmities: forſake not then this heavenly Phyſitian; but labour by a ſerious repentance to diſcharge thy conſcience of thoſe thy ſins, and then come ſpeedily vntounto him: it is the counſell of the Apoſtle, 1. Cor. 11. who biddeth vsus to examine: & then eate, not goe away; firſt examine, then eate of this Bread & drinke of this cup: If thou ſay, I had rather ſtay till the next opportunity, that I may hauehave the more time to repēt; cōſider that the longer thou ſtayeſt, the more ſinnes thou wilt run into, and then it will bee ſo much the harder to repent as thou oughteſt: and beſides that, how do'ſt thou know, whether God will giuegive thee grace and time to repent then or not? hee hath promiſed indeede to hauehave mercy vponupon a ſinner, at what time ſoeuer he ſhall repent; but hee hath not promiſed to giuegive him grace to repent when he will: Seeke the Lord therefore while hee offereth himſelfe vntounto thee, that thou mayſt finde mercy when thou ſeekeſt it.
Laſtly, ſome in a proud manner thus excuſe, (or rather juſtifie) their abſence. I doe already ſufficiently beleeue whatſoeuer is propoſed in the word of God; and therefore what neede hauehave I to receiue this Sacrament ſo often, as a ſeale to confirme my faith? it doth no way conferre grace vntounto mee; and my faith is ſo firme, that I perſwade my ſelfe I neede not a ſeale to ſtrengthen it, ſo much as others doe, whoſe faith is weaker; wherefore I thinke that I may ſometimes forbeare. But knowe, ô vaine man which thus diſputeſt with thy God, that this is Gods ordinance, a principall part of his ſervice, which therefore ought diligently to to be performed, though it did no way profit vsus, even becauſe God had commanded it: yea, when wee hauehave done all thoſe thinges which are cōmanded vsus, we muſt ſay that we are vnprofitable ſervants, we hauehave done but that which was our duty to doe. Luc. 17.10. Beſides, is thy faith ſo ſtrong that it needs no further ſtrengthening? do'ſt thou not daily perceiue in thee a weakeneſſe of vnderſtanding in matters of Piety & Religiō; a frailty in thy memory, and a continuall diſorder in thy affections? if not, know thus much; that it is a miſery to want, but a greater miſery not to be ſenſible of our wants: & this alſo knowe for a certaine trueth, that when thou findeſt in thy ſelfe either none, or at leaſtwiſe a ſmall deſire of hearing Gods word and receiuing the Sacraments; know, I ſay, that there is ſurely ſome ſinne or other in thee not well repented of, which cloyeth thy ſoule, that it cannot delight in thoſe ſpirituall exerciſes. Let vsus therefore endeavour to come to the Lords Table as often as wee are invited; and when wee doe come; let vsus take heede that wee come not for faſhions ſake, or to pleaſe men, or in any opinion of our own merit in this action; for this is not a celebration, but a prophanation of the Lords ordinance, becauſe herein wee ſerue not God but our ſelues; which is a fearefull thing; for God is not as man, that hee ſhould bee deceiued; neither ſeeth he as man ſeeth; for man judgeth onelyonly according to the outward appearance, but God ſearcheth the very heart & reynes; and will one day as certainly puniſh the prophaners of his ordinance, as the contemners thereof. Wherefore, as wee ought in the firſt place to be fully perſwaded of the neceſſity; ſo ſhould wee in the ſecond by all meanes labour to come to the knowledge of the right manner of receiving; which is the next thing to be conſidered.