A Preparation to the Receiving of the Lords Supper, Chapter 11
CHAP. XI. By what meanes in receiuing this Sacrament, men become guiltie of the Body and bloud of Chriſt.
THe means by which wee become guiltie of the Body and bloud of Chriſt aforeſaid, is; By receiuing this Sacrament vnworthily.
To receiue the Sacrament vnworthily, is; To come to the Table of the Lord, and there to preſume to eat this bread, & drinke this wine, without any due reuerence or reſpect of the Myſtery that is contained in them; or of the End why they were ordained; or of the Perſon, by whoſe Authoritie they were ordained; or without taking any care, or thought before hand, to bee ſuch kinde of Perſons, as this Sacrament was ordained and appointed for. The beſt of men, canot be ſaid (in themſelues) to be worthy to receiue this Sacrament; Yet, how vnworthy ſoeuer we are in our ſelues, if Chriſt deeme vsus as worthy, and we be (in ſome meaſure) ſuch perſons, as hee hath ordained this Sacrament for; & if we do our vttermoſt to receiue it in that manner, with ſuch hearts and affections as hee requires; wee may be ſaid (how vnworthy ſoeuer otherwiſe wee be) to be worthy Receiuers of this Sacrament.
The ordinary and moſt cōmon cauſes, & meanes of vnworthy receiuing, are theſe which follow.
The firſt (that which wee noted in the beginning) is, Ignorance: when men will preſume to pertake theſe Myſteries, before they vnderſtand, or hauehave learned (in any reaſonable ſort) the true meaning & vſe of them. Such muſt needs receiue, hand ouer head, they know not, nor care not what. And how then can they poſſibly be worthy Receiuers of ſo high and heauenly Myſteries?
The ſecond is, Want of ſpeciall Faith; when men pertake of the outward Elements, but yet do not beleeue, or expect any ſuch ſpeciall fruit or benefit, from the receiuing thereof, as is promiſed by the Word.
The third is Superſtition; when one commeth to the Sacrament, in a … …ceit and imagi… that hee ſhall re… … her manner of b… …nd benefits by it, then is reuealed in the Word, or promiſed, or intended by Chriſt.
The fourth is Senſualitie; when men ſo ſatiate and pamper themſelues with the delight & pleaſures of the world, and the fleſh, as they cannot, nor care not to taſte of things ſpirituall. And therefore they bring no other hearts, nor affections vntounto this Sacrament, then vntounto ordinary meat and drinke; and ſometimes worſe.
The 5. is Careleſnes & ſecuritie; which is, when we come with ſuch affections and diſpoſitions, vntounto this Sacrament, as to a matter, that we neither looke to receiue any good by, or feare to receiue any hurt by. And therefore care not, ſo we receiue it, how wee receiue it.
The ſixth is Preſumption; when we neuer care in what manner wee receiue; and yet preſume to receiue (as much fruit and benefit by the Sacrament) as thoſe who are moſt carefull to fit and prepare themſelues therevnto.
The ſeuenth is Vncharitablenes; when our ſoules are ſo full of bitter hatred and malice towards our neighbour, & by meanes therof ſo vexed and diſquieted, with diuelliſh perturbations, that they cannot receiue, or taſte the ſweet comforts repreſented and offered in this Sacrament.
The 8. is Temporizing; wch is, when the only, or main ground, for wch we come to receiue this Sacrament, is; The faſhion & cuſtome of the times and places in which wee liue. And (when without any further examination) we thinke wee hauehave done enough, if we hauehave (in that outward forme and manner) receiued that others doe.
The ninth is Inconſideration, or an vnſtaied and wandring minde; when either we conſider not what wee are about, or hauehave our thoughts (during that action) buſied about other matters.
The tenth is Profaneneſſe; when wee bring ſuch hearts to the receiuing of the Sacraments, as (out of that acton at leaſt) diſpiſe Religion, and make a ſcorne of all true practiſe and profeſſion of piety.
Other meanes and cauſes there are of this ſin; but the conſideration of theſe may ſuffice. As therefore we deſire to be worthy receiuers of this Sacrament: and ſo to hauehave our hands free from the bloud of Chriſt; let vsus with all care and ſtudy, practiſe the contrary vertues.