The New Covenant, Book 3 · Chapter 2
CHAP. II. What the Lords Supper is.
AS we hauehave in the former chapter conſidered the names and titles attributed to this Sacrament: ſo now we wil ſee what the Lords Supper is. For we ſhall neuer vnderſtand the nature thereof, except we be able to define or deſcribe it. Therefore,aWhat the Lords Supper is the Lords Supper is the ſecond Sacrament, wherein by viſible receiuing of bread and wine, our ſpirituall communion with the bodye and blood of Chriſt is repreſented. This deſcription is plainely proued by thebMat. 26, 26.27. 1 Cor. 10, 16.17. 1 Cor. 11, 24.25. inſtitution of Chriſt, by the firſt celebration of it, and by other apparent teſtimonies of holy Scripture.
Firſt I ſay, it is the ſecond Sacrament, becauſe ſuch as hauehave intereſt in the Lord, Supper, muſt be firſt partakers of the other Sacrament: for Chriſt and his apoſtles miniſtred it to thoſe that were before baptized. And how ſhould they be continually nouriſhed and fed at his table, who are not knowne to be of his houſe, nor adm…tted members of his family? We muſt be receiued into his protection and iuriſdiction, before we ſit downe at his table for our refection. They then that are in the houſe muſt be fed and foſtered in the houſe: the ſeuerall parts of the family, hauehave the priuiledges of the family: it is not lawfull to take the childrens bread and giuegive it vntounto ſtrangers.
Now baptiſme is the true bath of our ſoules to clenſe our ſores, and an honourable badge whereby we are dedicated to the ſeruice of Chriſt, and hauehave intereſt in the priuiledges of the Church ſealed vp: being partakers hereof, we come with comfort to the Lords Supper. VnderUnder the law none vncircumciſedcExod 12, 4… were admitted to the Paſſeouer, as appeareth, Exodus 12. If a ſtranger will obſerue the paſſeouer, let him circumciſe all the male… that belong vntounto him. If then the vncircumciſed had bin admitted, the Paſſeouer had beene prophaned. Wherefore it is not enough for vsus once to bee baptized and admitted into the number of the people of God: we muſt alſo be partakers of Chriſts Supper. When as by baptiſme we are brought into the Church of God, wee are afterward nouriſhed by this heauenly banket to eternall life.
Againe, I ſay in the former deſcription, that by the bread and wine the bodye and blood of Chriſt are repreſented. Heerein conſiſteth the ſubſtance of this Sacrament: he was truely giuen for vsus, and his blood was ſhed for the remiſſion of ſinnes, leaſt our faith ſhould wander, leaſt our hope ſhould wauer. Therefore he ſaith to his Diſciples,dL…ke 22, 19.20. Mar. 14, 24. This is my body, which was giuen for you: this is the cup of the new teſtament, which was ſhed for you and for many for the remiſsion of ſinnes.
Vſe 1 Now that the deſcription of the Lords Supper is prooued, let the vſes thereof in the next place be declared. Hereby we learne, firſt, that God doth not lye nor dally with vsus when we come to his heauenly table, but doth truely offer thoſe benefits in Chriſt, which are repreſented to all that are admitted thereunto: and therefore the apoſtle ſaid,e1 Cor. 10.3, 4. they did all eate the ſame ſpirituall meate, and did all drinke the ſame ſpirituall drinke
Indeed many of them did receiue onelyonly the outward ſignes and did refuſe or neglect the ſpirituall grace ſo liuely repreſented and truely offered vntounto them, but the greater was their ſinne, who laboured for the meate that periſheth,f1 Ioh. 6, 27. but reiected the meat that endureth to euerlaſting life. Likewiſe, Chriſt in the adminiſtration of his Supper ſaith,gMat. 26, 26. take, eate, this is my body. When he biddeth vsus take, doth he not giuegive? When he chargeth vsus to eat and drinke, doth he not offer? When he commandeth vsus to doe this, doth he not apply the thing ſignified? If then we come to this Supper, and depart away without Chriſt and without comfort, the cauſe is in our ſelues, he is come neere vntounto vsus, he ſtandeth as it were at the doore knocking being ready to enter: he mercifully offereth himſelfe vntounto vsus, but we refuſe him, we will none of him, we bid him depart from vsus, and ſhut the entrance of our hearts againſt him.
Vſe 2 Againe, we ſee heere the excellent price and preheminence of the Lords Supper, howſoeuer to thoſe whoſe faith it doth not nouriſh, whoſe aſſurance it doth not confirme, and whoſe ſaluation it doth not further, it is turned into moſt hurtfull and deadly poyſon: yet it is an holy banket for the Lords gueſts, an inſtrument of grace, a medicine for the ſicke, a pledge of ſaluation, a comfort for the ſinner, an aſſurance of Gods promiſes, a ſeale of our faith, an helpe for the weake, meate for the hungry, drinke for the thirſty, and a refuge for the diſtreſſed in time of tentation. Is not this a worthy dignity? Is not this a great priuiledge and an high prerogatiue? So that we muſt highly regard and reuerently eſteeme this myſtery of our religion, and badge of our profeſsion, to the glory of God, and our owne comfort. He that is not moued heereby to a reuerent regard thereof, hath no ſparke of Gods Spirit in him, but lyeth in darkneſſe and diſcomfit.
Let vsus then make good vſe of it all the dayes of our lifes, and not abuſe it to our deſtruction. It is not enough to ſeeme religious, and pretend reformation of our euil waies what time we do receiue it, and to hang downe our heads like a bulruſh for a day, and immediately after to runne into all exceſſe of riot. We ſee how many abuſe themſelues and the Sacrament, giuing themſelues to feaſting, and banketting, and ſurfetting, and hauehave ſoone forgotten where they hauehave bin, what they hauehave done, whom they hauehave ſerued, and how they hauehave appeared before the preſence of the eternall God. We ſee alſo in others, how contentions and brawlings breake out (which ſeemed ſmothered and ſuppreſſed for a time) like lightning and thunder out of a Cloud, or like fire couered vnderunder the aſhes, whoſe flame kindleth afterward with much greater force and violence. Theſe mē make not the ſupper an wholeſome preſeruatiue, and as it were the ſicke mans ſalue, as indeed it is by Gods inſtitution: but a ſnare to entrap them, a thorne to pricke them, and a ſword to wound them, through their owne corruption.
Thirdly, hereby the aduerſaries mouths are ſtopped, and Vſe 3 they are put to ſilence and ſhame, who accuſe vsus to deny the bleſſed preſence of Chriſt in the Sacrament. We confeſſe and beleeue, that we receiue the body of CHRIST verily, truely, and indeed, not a naked figure, not a bare ſigne, not an empty ſhaddow but euen that body which ſuffered death vponupon the Croſſe, and that blood which was ſhed and poured out for the remiſsion of our ſinnes. This ChriſthIoh. 6, 55, 56 53, 57. himſelfe teacheth, Iohn 6. My fleſh is meate indeed, and my blood is drinke indeed: hee that eateth my fleſh and drinketh my blood, dwelleth in me and I in him. And againe, verſe 33. Verily, verily, I ſay vntounto you, except ye eate the fleſh of the Sonne of man▪ and drinke his blood, ye hauehave no life in you. Hee that eateth me, euen he ſhall liue by mee. So then we teach, wee preach, we publiſh, we profeſſe, that there is no other ſubſtantiall food of our ſoules, and that whoſoeuer is not partaker of his body and blood, is void of life, of ſaluation, of grace, and of Chriſt himſelfe. Wherefore, we ſhall ſhewiChap. 10. afterward, that the difference betweene the Church of Rome and vsus is, not whether Chriſt be preſent in his Supper, but about the manner of his preſence; for we ſay, and will neuer flye from it, that as the outward ſignes of bread and wine are deliuered & receiued, ſo they repreſent and ſeale vp to eueryevery true beleeuer, God the Father offering and giuing, the church alſo taking, receiuing, and applying Chriſt crucified, with all the promiſes of his couenant ratified in him vntounto eternall life.
Vſe 4 Laſtly, is this the matter and ſubſtance of the Supper, to offer and apply Chriſt for our wholeſome nouriſhment? Then we ſhould often deſire (if we hunger after Chriſt) to ſit downe at his Table, to come to his banket: to feede of his delicates, and to be preſent at his dainties. And why ſhould any be abſent that hauehave faith and repentance? Why ſhould they not ſhew that they are one bodyk1 cor. 10, 17 by eating all of one bread? Why ſhould not ſuch apply Chriſt to their iuſtification? We know the Apoſtles oftentimes prepared, offered, and deliuered the outward ſignes of the Lords ſupper, exhibiting Chriſt to all the faithfull, euen eueryevery Lords day, or firſt day of the week, and the people receiued oftentimes the ſame,lAct. 2, 41, 42. as we ſee Act. 2. There were added to the church about three thouſand ſoules, and they continued in the Apoſtles doctrine, and fellowſhip and breaking of bread and prayers: and cha. 20. The firſt day of the weeke the Diſciples came together to breake bread. And this was the order and ordinance of the Church many yeares after the apoſtles times. In ſome places it was receiuedmAuguſt. in Iob. tract 26. eueryevery day: in many placesnChryſoſt. in Eph 1. hom 26. eueryevery Sabbaoth day:oAug ad Ianuar. epiſt. 119. in all places often in the yeare: vntill through the negligence of the Paſtors in adminiſtring, and the ſlackneſſe of the people in communicating, theſe vſes were growne out of vſage, and a frozen coldneſſe in the practiſe of religion ſtopped in. For it cannot be denyed, but it proceedeth from the ſhoppe and inuention of the Diuell (whoſoeuer were the inſtrument) to bring in this corrupt cuſtome of once communicating in the yeare, and that for the moſt part for faſhiō ſake. Now to the end we might returne neerer to the ordinance of the Apoſtles, that the often vſe of the communion might be retained and maintained, and that the backwardnes of the people might in part be redreſſed: it was ordained by the Canons of many churches, that eueryevery one ſhould communicate at the leaſt thrice in the year, not that men ſhould do it no oftner, but leaſt otherwiſe they would not do it ſo often, or peraduenture do it not at al. And if a ſuruey and examination were made, I feare it would bee found to our great ſhame and beaſtly ſlothfulnes, that ſcarce the tenth perſon hath ſatisfied the law in this reſpect in many places, regarding no time of the yeare but Eaſter. But ſeeing it is ſo neceſſary a Sacrament let eueryevery one conſider of this holy myſtery, how fruitefull, profitable, and comfortable it is to be partaker thereof, and how dangerous to neglect and contemne the ſame. Is it not an vnkinde and churliſh part among men, when one hath prepared with great coſts and charges a rich banket, killed his Oxen and his fatlings, furniſhed his table with all prouiſion, bidden his gueſts, and ſet all things in order and readineſſe to entertaine them: were it not I ſay an vnkind and vncurteous part for thoſe that are called and bidden, vnthankefully and churliſhly to refuſe to come? Which of vsus in ſuch a caſe would not be moued, diſquieted, and diſcontented? Who would not thinke he had wrong and iniury done vntounto him? Wherefore let vsus take heed, leaſt by with-holding and with-drawing our ſelues, wee prouoke Gods wrath and indignation. When he calleth, are ye not aſhamed to ſay, ye will not come? When he ſaith,pProu. 9, 4, 5. Eate of my meate and drinke the wine that I hauehave drawne, wilt thou deſperately and diſpitefully anſwere thou wilt not eate, thou wilt not drinke, thou wilt not do it? Or wilt thou ſay thou art a greeuous ſinner, thou art vnworthy? I would aske thee when thou wilt be worthy? Wilt thou lye ſtill in thy ſinne, as a man in a deep pit, and neuer ſtriue to come foorth? Why dooſt thou not returne to God and amend thy waies? Why dooſt thou continue in thy hardneſſe, and heart thatqRom. 2, 5. cannot repent, and ſo heapeſt vp as a treaſure to thy ſelfe, wrath againſt the day of wrath, and of the declaration of the iuſt iudgement of God? Moreouer, if thou be vnfit and vnworthy to receiue this ſupper, thou artrChryſoſt. in Eph. hom. 3. vnworthy to pray, thou art vnworthy to heare: vnleſſe thou pray as a Parrat, and heare as an hypocrite. Conſider therefore ſeriouſly, and weigh earneſtly with your ſelues,ſNumb. 9, 13. how little ſuch fond, fained, and friuolous excuſes ſhall preuaile with God. When Moyſes called Corah and his company to come vp vntounto the Lord, they anſwered preſumptuouſly,tNum. 16, 12. We will not come. When the King in the Goſpell had inuited his gueſts, they began all with one minde to excuſe themſelues, and ſome refuſed, ſaying,uLuk. 14, 20.24. I cannot come. So in theſe dayes of ſinne, albeit the ſupper be prepared, the gueſts called, and the table couered: many men make light account of it: and what with ſome that reply careleſly, we cannot come; & what with others that anſwere deſperately, we will not come, the feaſt is vnfurniſhed, God is diſhonoured, the people are vnprepared, & all the exerciſes of religion are lightly and ſlightly regarded. I ſay vntounto you, that none of theſe men which were bidden ſhall taſt of his Supper. Againe, another ſort are as prophane as theſe, which ſtand by as gazers and lookers on vponupon them that do communicate, and yet communicate not themſelues. What is this elſe, then a further contempt of God? Truely it is great vnthankfulnes to depart away: for theſe depart away from the Lords table, they depart from their brethren, they depart from the heauenly anker of their ſoules: but their fault is much greater, when they ſtand by in contempt, and wil not be partakers of this communion: What can this be elſe, but to hauehave the Miniſter of Chriſt in deriſion? It is ſaid to all that are preſent, Take ye, eate ye, drinke ye, doe this in remembrance of me: With what face then, with what countenance, or rather conſcience, can ye heare theſe words ſound in your eares, and not bee touched? Let vsus therefore be drawne and perſwaded to this duty, by the benefit that redoundeth to the worthy receiuers and fruitefull partakers thereof: and on the other ſide, feare to offend by ſtaying and ſtanding ſtill while the faithfull are partakers of this Sacrament of the Lords Supper. Hence then are many careleſſe Chriſtians reproued, that altogether neglect this duty and intermit often comming to the Sacrament, as if it were an indifferent thing and an arbitrary matter; for whereas they are content to heare the word oftentimes, they will not come to the Table of the Lord ſo often as the lawe requireth; and as the ſluggard is wiſe in his owne eyes, ſo hauehave theſe ſundry excuſes, and diuers conceited reaſons to keepe them from the performance of this duty.Obiections of careleſſe men why they come ſo ſildome to the Lords Table. Let vsus therefore heare what they can ſay for themſelues, and examine the chiefe obiections vponupon which they ſtand, that ſo the truth may be cleared, the diligent reſorters to this Sacrament may be encouraged, the dul and backward may be prouoked and pricked forward, and all perſons may be inſtructed aright how to behaue themſelues touching this duty. The firſt obiection ob∣iection. The firſt is of ſuch as ſay vntounto vsus they are not prepared, what? would you hauehave vsus come before we are ready, and prepared to it? this were very dangerous, foraſmuch as he that receiueth vnworthily, maketh himſelfe guilty of the bodye and blood of Chriſt. I anſwere, Anſwere. this is to excuſe one ſin with another, and to add drunkenneſſe vntounto thirſt. For it is one ſame to neglect the Lords Table; it is another ſin not to be prepared to come vntounto it. Howbeit ſuch ſleeueleſſe and ſhameles excuſes will not go for currant payment, when the Lord of this feaſt ſhall viſite his gueſts. Neither do theſe men alledge their vnpreparednes by way of ſorrowing for it, but rather by way of boaſting in it as it were glorying in their owne ſhame. Chriſt Ieſus commandeth vsus to be ſo watchfull,Mat. 24, 44. that we ſhould alwayes be ready for his ſecond comming, and to meet him in the Clouds: how then ought eueryevery ſoule among vsus, to be prepared and prouided with oyle in our lampes, and with the wedding garment on our backes, with our loynes girded, and our lights burning, that we may meete Chriſt in his ordinances, and enioy his gracious preſence in the Sacrament? If then it be euill to be vnprepared, then know that this is an idle excuſe, like Adams figge-leaues that could not hide his nakednes from God, or like the ſlothfull ſeruants pretence, who receiued iudgement from his owne mouth. Againe, others that are caſt in the ſame mould,The ſecond obiection. and ſmell of the ſame ſmoke, alledge for themſelues, or rather indeed againſt thē ſelues, that they are not in charity. Alaſſe ſay they, would you hauehave vsus come in this fearefull manner, when ſuch a man and I are not friends? hee hath wronged and abuſed me groſly, Anſwere. I cannot put it vp. Thus do theſe men notably bewray both their hypocriſie and their impiety. For dare they preſume to pray vntounto God, or to heare his word, breathing out malice and threatnings againſt their brethren? All ſuch hearing is in vaine, all ſuch prayers are abhominable: they are ſacrifices no more acceptable to God, then to offer Swines fleſh, or to cut off a dogs necke, Eſay 66.Eſay 66, 3. What folly then and ſottiſhnes is it to come ordinarily to the word and prayer & yet to refuſe to come to the Sacrament? Doth not God hate and his ſoule abhorre thy comming to his word without charity, as well as thy comming to his Supper without charity? And how canſt thou be fitte to come to the throne of grace, that art not fitted to come to the Table of the Lord? Theſe men will ſeeme to hauehave ſome horrour of ſinne in them, and to hauehave a tender conſcience toward God, as if they durſt not offend him, or once meddle with the holy Communion: howbeit they do but dally with God, and deceiue themſelues. For who taught them, or where hauehave they learned to make ſcrupple of conſcience, onelyonly when they come to receiue the Sacrament, & to be altogether careles and diſſolute of their behauiour when they reſort to the houſe of God, and performe other exerciſes of religion? Either are they ſo ſimple to imagine that God looketh to our comming to his Table, but regardeth not in what manner we come to his word? But to paſſe from this point, let them carry away theſe few rules, Firſt, that one ſinne cannot excuſe another. One ſinne may aggrauate another, and increaſe the iudgement, (for ſinne ioyned to ſinne maketh the ſinner more ſinfull) but one ſin can by no meanes make another ſin to be no ſin at all, and therfore neuer excuſe through thy want of charity thy neglect of Gods holy ordinance that willeth thee to come often to his Supper. Secondly, the louelove of God cannot dwell in his heart that beareth no louelove to his brother. Hence it is that the apoſtle Iohn ſaith, 1 Iohn 4.1 Ioh. 4, 10. If any man ſay, I louelove God, and hateth his brother, he is a lyar: for hee that loueth not his brother whom he hath ſeene, how can hee louelove God whom hee hath not ſeene? Thirdly, ſo long as they liue in this eſtate, the worſhip that they performe is not performed to GOD but to the Diuell; foraſmuch as they are his ſeruants, and his workes they do, and to him they yeeld obedience, and of him they muſt looke for their reward. They cannot pray aright, no not ſo much as ſay the Lords prayer, and if they do, they ſin in it and prouoke Gods iudgements againſt thē, ſo long as they liue in hatred and malice. I ſpeake not this as though I would hauehave men to do nothing, to abſtaine frō all duties, to refraine from hearing, and forbeare from praying: but becauſe I would hauehave them carefull and watchfull ouer themſelues, to make conſcience of all ſinne, and then they may looke for a bleſsing at the hands of God. Thirdly, there is another ſort that is not aſhamed to affirme,The third obiection. that this often receiuing is more then needs, as if forſooth it were a worke of ſupererogation.
Thus they open themſelues to the whole world, Anſwere. and ſhew manifeſtly of what prophane ſpirit they are. For we hauehave not onelyonly the word of God requiring vsus often to eate of this bread and to drinke of this cup, 1 Cor. 11.26.but our owne weakenes and wants crying out aloud vntounto vsus, that we hauehave great cauſe oftentimes to come to his Table. And ſurely if theſe men had euer found any ſweetnes in this Sacrament, and taſted how gracious the Lord is,1 Pet. 2, 3. they would neuer argue thus abſurdly, I hauehave often receiued, therefore I need receiue no more. If thou wouldſt reaſon in this manner touching thy bodily food as thou dooſt of this that is heauenly, I hauehave eaten meat before, therefore I need not eate againe, there would follow the ruine of the body, foraſmuch as it muſt periſh through famine: ſo if we will not come to this ſpirituall food becauſe we hauehave often already eaten of it, it muſt needs bring the deſtruction of the ſoule. As then they that are in health hauing eaten liberally and plentifully of one kind of meat to day, do come with a good appetite vntounto it to morrow: ſo ſhould it be with vsus touching this dyet of the ſoule, the oftner we hauehave eaten of it, the more we ſhould deſire it. Theſe are like thoſe carnall Iſraelites that loathed the Manna that God gaue them in the wilderneſſe,Num. 11, 6. ſaying, Our ſoule is dried away, there is nothing at all beſides this Manna before our eyes: ſo hauehave we a multitude among vsus that regard not their ſoules nor the food of their ſoules, but are like thoſe that Salomon ſpeaketh of, Pro. 27.Prou. 27, 7. The full ſoule loatheth an hony-combe, but to the hungry ſoule eueryevery bitter thing is ſweet. If theſe deſpiſers of holy things would with diligence and without partiality examine their owne hearts, they ſhould finde much prophanes and great corruption to lurke in the hidden corners of it, or elſe they would neuer make it a needleſſe and ſuperfluous thing to come often, but would rather thinke they come too ſildome, and therefore deſire it againe and againe. There is none almoſt ſo abſurd as to ſay, I need not come to the word becauſe I hauehave heard it already: nor I hauehave prayed to God therefore I need not to pray any more: now it is no leſſe vnreaſonable to reaſon thus, I hauehave receiued oftentimes, therefore I need receiue no more. But as he that knoweth what it is to heare aright, & hath found the word ſweeter to him then the hony and the hony-combe, and more to be deſired then much riches, the more he heareth,Pſal. 19, 10. the more hee longeth to heare: ſo if at any time we had taſted the ſweetneſſe of that glorious worke of our redemption, or the bitternes of the fearefull eſtate of mans tranſgreſsion and corruption, wee would come verye often to this Sacrament, which is a liuely remembrance of his death and paſsion whereby we are redeemed. Let ſuch then as care not for their redemption, neither eſteeme any thing of their ſaluation, neither thinke they ſtand in need of Chriſt to be their iuſtification, let ſuch I ſay tell vsus they need not come oftentimes to the Supper of the Lord: but if eyther Chriſt be needfull for vsus, or his word powerfull in vsus, or if we hauehave found that God hath beene mercifull vntounto vsus, let vsus not deſpiſe his bountifulnes, nor neglect the ſweet pledges of his goodnes offered vntounto vsus. Others tell vsus plainely,The fourth obiection. they hauehave gone further then the former, they hauehave receiued oftentimes, and come to the Table of the Lord againe and againe, and looked for ſome fruite and benefit by it, but yet they could neuer finde or feele any profit, any comfort, or any good by it. This is becauſe thou art not good: Anſwere. for it argueth intollerable ſtupidity and hardnes of heart in many that come to the food of the ſoule, and are partakers of the Supper, yet hauehave no more ſence of Gods ineſtimable mercy then very blockes, and ſtockes, and ſtones. Woe vntounto ſuch prophane wretches, their owne mouths ſhall ſerue to condemne them. They neuer go to the Table of their neighbours and to an ordinary feaſt of common meat, but they find refreſhing of their ſpirits, and ſtrengthening of their members, and nouriſhing of their bodyes, and ſuſtaining of their liues, and maintaining of all the parts in good eſtate: but they reſort to the Table not of men but o… God, to a moſt coſtly banket, not of earthly but of heauenly food, euen to eate of the bread of life which came downe from the boſome of the Father, and yet are neyther afraide nor aſhamed to affirme that they can finde no benefit, and can reape no comfort by it. And it is very fitly ſaid to be a coſtly banket. For Chriſt Ieſus who of God is made vntounto vsus wiſedome, and righteouſneſſe, and ſanctification, and redemption, 1 Cor. 1, 30. Ioh 6, 55.hath giuen vntounto vsus his owne fleſh to eate, and his precious blood to drinke; foraſmuch as it was not ſiluer & gold, and ſuch corruptible thi…gs that could redeeme vsus. It coſt him deare, euen his life to make vsus this feaſt and will we neglect it? His ſoule was heauy, to make vsus merry & chearefull, and will we not come to this feaſt? He was troubled, that we might be comforted.Eſay 53, …. He was wounded, that wee might be healed. He was deſpiſed and reiected of men, that we might be honoured of the Father. Hee was caſt downe into the depth of ſorrow, that we might be exalted and lifted vp. He was brought as a Lambe vnſpotted to the ſlaughter, that our mouths and our hearts might be filled with laughter. He was ſmitten with ſtripes, that we might be ſpared. He was afraid, and aſtoniſhed, and amazed,Heb. 5, 7. Mar. 14.33. that we might be cheared vp and refreſhed. Finally, he was crucified and put to death, that we might be deliuered and reſtored to life. This is the rich and royall feaſt that he hath made vsus: this is the coſtly banket that he hath prepared for vsus, and yet nowithſtanding wretched and miſerable men can finde no profit at all in this dainty and delicate food, that coſt the heart blood of Chriſt, before it could be dreſſed and prouided for vsus. Howbeit we dare not ſo hardly cenſure al that ſay they can feele no ſuch comfort at the Communion, as we perſwade is to be reaped by it; we hope better things of many of them, albeit we thus ſpeake. For howſoeuer they do not at the preſent time and in the act of receiuing feele comfort, yet neuertheleſſe they may finde it and hauehave it. Wherefore conſider with me, and beare away with thee theſe fiue things. Firſt, if thou ſhouldſt vtterly abſtaine from the Supper of the Lord, it is not to be doubted, but that albeit thou feele not thy ſelfe any whit the better by thy cōming to it, thou ſhouldſt feele thy ſelfe many degrees the worſer. And albeit thou feele not thy ſelfe after thy receiuing to be ſo good as thou deſireſt, yet if thou camſt not at all thou ſhouldſt finde thy ſelfe to be worſe then thou art. Now it is ſome good to hinder that which is euill, and to keepe from vsus that which is worſe.. Thus it is with many that come to the word of God, albeit it do not worke their conuerſion yet it keepeth them from much corruption that otherwiſe they might and would fall into. Secondly, it is one thing to hauehave grace, and another thing to feele grace: for a man may hauehave grace, and yet not feele it, eſpecially in time of tentation, as a man likewiſe may hauehave life in him, and yet not feele it. And although he do not feele it through violence and extremity of the diſeaſe, yet we cannot truly conclude that he is dead & without life: ſo albeit we do not feele any comfort in our hearts, it is a falſe concluſion, that therefore we are without comfort, we liue by faith, not by feeling.Heb. 2, 4. We may beleeue though we do not preſently perceiue it. God doth oftentimes giuegive faith, and yet will hauehave vsus waite a long time for the feeling of it. Dauid had loſt his feeling, as alſo the inward ioy of the Spirite, yet euen then he ceaſed not to hauehave faith, and the Spirite the worker of faith, Reſtore to me the ioy of thy ſaluation, and take not thy holy Spirit from me. Pſal. 51, 12.So then faith goeth not alwayes with feeling. Thirdly, eueryevery man muſt ſubmit himſelfe with conſcience to Gods ordinance, and then he may be aſſured he ſhall in his good time finde comfort. Let vsus be ready to do for the good of our ſoules as we are content to deale for the recouery of the health of our bodies. Such as are ſicke and want health, make haſt to hauehave the helpe of the Phyſition, and they continue to vſe his counſell, albeit they finde not preſent helpe. Let vsus do likewiſe in ſeeking the health of our ſoules; we muſt proceed to vſe the meanes carefully which God hath ordained for comfort: and albeit helpe come not by and by out of Sion, yet we muſt not be diſcouraged but waite with patience for the appointed time. We ſee touching our ordinary meate in ſicke perſons, though they feele ſmall ſtrength and corroboration by it, yet no doubt they are ſtrengthened through it, and receiue ſome nouriſhment from it, euen while they know it not, and feele it not, or elſe they could not liue: ſo may it be with vsus, wee may hauehave ſome ſtrength of the inner man. ſome guift of faith, and ſome comfort of the Spirite, albeit we do not ſuddenly feele it and preſently perceiue it. Fourthly, we muſt ſet downe this as an infallible rule that neuer faileth, no man was euer made better by with-drawing himſelfe from the Sacramēt. For be it that we hauehave vſed often-times the Supper of the Lord,No man can be made better by abſtaining from the Supper. and hauehave found no comfort in it, nor fruite by it: do we thinke to reape any benefit by abſtaining from it, and neuer comming to it? It was neuer heard of from the beginning of the world, that any hath growne either richer in grace, or ſtronger in faith, by keeping himſelfe from any of Gods holy ordinances. This is as poſsible as it is to ſee in the darke time of the night, by keeping himſelfe from the light of the Candle, and abſtaining from the place where it is ſet in the Candle-ſticke to giuegive light to them that are in the houſe.
Laſtly, we muſt not ſtint God, nor limit him a time when to make vsus feele comfort, like the vnruly patient that will not be cured, except he be cured out of hand. He will try our faith and patience, whether we wil depend vponupon him or not. Our Sauiour ſaith, The winde bloweth where it listeth, and thou heareſt the ſound thereof, but canſt not tell whence it commeth, and whether it goeth: ſo is eueryevery one that is borne of the Spirite, Iohn 3, 8.…. 3, 8. We know not how or which way the Spirite worketh in vsus, but in time we ſhall perceiue the worke what it is, to our great and endles comfort.
Now we proceed to another obiection:The fift obiection. Some ſay that often receiuing will breed and bring forth a loathing, as in our common prouerbe we ſay, too much familiarity often breeds contempt. I anſwere, Anſwere. theſe perſons that thus obiect, may ſeeme to be great friends to the Sacrament, and to be very iealous of the honour of it, as if they could by no meanes abide to hauehave it diſgraced or deſpiſed▪ and yet they are deadly enemies vntounto the Supper, vntounto themſelues, vntounto the Saints of God, yea to God himſelfe, and ſeeke cunningly & craftily vnderunder a colour of deliuering it from contempt, to rob the Church of the comfortable vſe of it. Theſe would hauehave it to be as the fruites of the earth that come but once a yeare. Thus do ſome others alſo ſecretly vndermine the faith of Gods people, that could be content the word might no longer be preached vntounto them, and ſay that the common preaching of the Goſpell maketh it to be contemned. If this were ſo, yet the fault is not in the word, but in ſuch as are of the common ſort of Chriſtians, who care not which end goes forward, whether they hauehave the word, or Sacraments, or prayers, or Churches, or religion, or Chriſt himſelfe, they do not greatly regard, neither trouble themſelues much with theſe things: but as Gallio anſwered the Iewes touching the worſhip of God, and ſaluation by Chriſt, Act. 18.Act. 18, 14.1… If it were a matter of wrong or wi…c…ed lewdnes, reaſon would that I ſhould beare with you: but if it be a queſtion of words, and names, and of your law, looke ye to it, for I will be no Iudge of ſuch matters. So do theſe men deale with God & his people touching the chiefe myſteries of Chriſtian religion, and the high ordinances of God appointed for our ſaluation, they eſteeme them as friuolous and ſuperfluous things that might well be ſpared. They regard nothing but the matters that concerne this preſent life, and ſerue to fill the purſſe, and to feed the belly. But as God hath dealt bountifully with vsus, ſo he would hauehave the word of the kingdome preached in ſeaſon and out of ſeaſon by his Miniſters,2 Tim. 4, … Col. 3, 16. and he would hauehave it dwell plentifully in all that are hearers, that they might be richly furniſhed with the knowledge of it. And the more we know it, the more we will reſpect it and reuerence it: and the deeper we ſearch into it, the farther we ſhall be from the contempt of it, and the more we ſhall learne to magnifie it and the author of it. So it is in the Sacraments, if once we know the vertue and value of them, we ſhall eſteeme them according to the dignity and worthineſſe of them. True it is indeed, that ouer-common vſe of temporall things breedeth contempt, becauſe the neerer we come vntounto them, & the more familiar we are with them and they with vsus, the more we ſee the imperfections of them, and the leſſe we ſee in them to admire them: but the neerer we come to ſpiritual things, the more we behold the excellency, and glory, and goodnes of them. Euen as it is in things that are viſible before our eyes, the neerer we are vntounto them, the greater they ſeeme, but the farther they be diſtant, the leſſe they do appeare: ſo the more we are conuerſant with heauenly things and hauehave them continually before vsus, the greater reſpect we will hauehave of them, and the more excellent they will ſeeme vntounto vsus: whereas the farther they are remoued from vsus, and we from them, the leſſe we will account of them, and they will ſeeme very ſmall to our ſight. Would wee then be in louelove with the word and Sacraments? and hauehave a reuerent account of them? Let vsus come oftentimes vntounto them, and neuer thinke our eſtate and condition better, then whē we are partaking of the one or the other. Neither let vsus feare by our often drawing neere vntounto them to run into the open contempt of them: for whether we do conſider the honour of the place where we meet, or the reuerence of the perſon before whom we appeare, or the worthineſſe of the myſteries whereof we partake, or the danger of the iudgements which we incurre by our careleſneſſe and negligence, all theſe are able to preſerue vsus from a ſociety and loathing of the Sacraments, and are ſufficient to bring vsus to hauehave a good ſtomacke to them, as the hungry man hath to his meat, and thirſty man to his drinke.
The ſixt obiection.Thus much we hauehave to ſay againſt thoſe cauillers: now we come to another ſort that pretend they hauehave a great deſire to come to the Lords Table; they ſay they are ſo farre from loathing it that they earneſtly long after it, howbeit their often infirmities and manifold imperfections do diſcourage them. Their meaſure of faith and grace is ſo little, that they are afraid of comming vnworthily, and therefore they thinke it better to ſtay vntill they may be better prepared. Anſwere. If theſe things proceed from an inward feeling of their wants and weakeneſſes, theſe men are not to be ſleighted as the former: but wee muſt put too our ſhoulders to helpe them beare their burden, and hold out our hands to raiſe them vp that are fallen, and to ſtay vppe ſuch as are ready to fall. This is true louelove and a right compaſsion to take pitty of the ſoules of our brethren. It is ſaide of Chriſt, Mathew 12, 20.Mat. 12, 20. A bruiſed reede ſhall hee not breake, and ſmoaking flaxe ſhall hee not quench, till hee ſend forth iudgement vntounto victory. Thus ought it to be with vsus we muſt by all good means nouriſh good things in thoſe that are weake in grace, and not altogether deſtitute of grace: as we muſt warne them that are vnruly, ſo we muſt comfort the feeble minded, ſupport the weake, 1 Theſ. 5, 14.and be patient toward all men. To this end and purpoſe I would hauehave them obſerue theſe foure concluſions. Firſt, that the feeling of the want of grace, with griefe for that want, is grace. For ſuch as are altogether grace-les and faith-les, do not finde at any time any defect of grace and faith in themſelues. The ſtep to true ſpirituall riches is to feele our owne pouerty,Mat. 5, 3. and ſuch Chriſt pronounceth to be bleſſed. Then are we righteous before God,Hier. lib. 1 cen…. Pelag. when we acknowledge our ſelues to be vnrighteous. The beginning of perfection is to know our ſelues to be vnperfect.Auguſt. ad ſimplici. If we be grieued inwardly becauſe we cannot pray, we do thereby pray indeed: foraſmuch as our ſighes and ſobs, the grones and gripings of the perplexed heart, hauehave the force and effect of prayer it ſelfe, and therefore the Apoſtle ſaith, The Spirit helpeth our infirmities for we know not what we ſhould pray as we ought, Rom. 8, 26.but the Spirit it ſelfe maketh interceſsion for vsus, w…th gronings which cā not be v…tered. The ſecond point is diducted out of the former, which is, that no man muſt pleaſe himſelfe in his owne wants, and nouriſh the weaknes that is in himſelfe. For albeit …od condemneth no man for his wants, neither withholdeth his graces from him for his imperfections, yet he muſt not make much of thē, nor delight in them, nor thinke himſelfe the better for them, but rather with might and maine ſtriue againſt them, and craue a ſupply of them.Mat. 11, …5 God reuealeth the knowledge of the Goſpel to the ſimple, howbeit no man ſhould pleaſe himſelfe in his ſimplicity: he maketh known the myſteries of his kingdome to Babes) howbeit no man muſt reioyce in his owne infirmities, nor purpoſe with himſelfe to continue in them.
The third meditation muſt be this, that it is a dangerous tentation of Sathan againſt our ſoules, when he councelleth and perſwadeth any man to with-draw himſelfe from the Communion for want of grace, if hee hauehave any in ſincerity, albeit it be the leaſt meaſure, albeit it be but as a graine of muſtard-ſeede. The Lord regardeth the truth of grace, more then he doth the meaſure of it: and if there be in vsus a ready and willing minde,2 Cor. 8, 12. he accepteth vsus according to that which we hauehave, not according to that which we hauehave not. This Supper of Chriſt was iuſtituted for the weake, not for the ſtrong: for the poore, not for the rich: for the hungry, not for the full: for the ſicke, not for the whole: foraſmuch as the Sacrament is as phiſicke to cure him, as balme to refreſh him, as a ſalue to heale him, as wine to cheare him, as bread to ſtrengthen him, and as a ſtaffe to ſtay him. Shall any reaſonable man then reaſon ſo vnreaſonably and abſurdly▪ that he will not eate, becauſe he is hungry? that he will not drinke, becauſe he is thirſty? that he will admit no plaiſter, becauſe he is wounded? that he will not take phiſicke, becauſe he is ſicke and diſeaſed? that he will not ſtay himſelfe with his ſtaffe, becauſe he is ready to fall? If we all ſee this to be a fooliſh conſequence, what vanity or rather impiety is it to yeeld to this falſe cō cluſion, which is no better then a diueliſh tentation, that becauſe we are weake in grace, therefore we will not come to the Sacrament to receiue ſtrength of grace, and increaſe of faith? whereas we ought to reaſon thus within our ſelues: I feele mine owne infirmities, and know how weake my faith, my hope, my louelove, my repentance, and all the reſt of the graces of God are in me, I will therefore repaire with all diligence to the Supper of the Lord, which he hath appointed for the increaſing and ſtrengthening of all good things in me. The laſt point neceſſary for vsus to conſider is this, that Chriſt came into the world to ſaue ſinners, and to redeeme them that were loſt, that is, ſuch as feele themſelues to be ſinners, and know themſelues to be as loſt ſheepe going aſtray, and deſiring to returne vntounto the ſhepheard and Biſhop of their ſoules, 1 Pet. 2, 25. True it is, God requireth that we ſhould come vntounto him as wel furniſhed with grace, and repleniſhed with faith as may bee, yet hee will reiect none that preſenteth himſelfe before him with any grace, albeit he hauehave neuer ſo little a meaſure, prouided that theſe two cautions and conditions be obſerued, that the faith & grace be true and ſound, not in ſhew and appearance onelyonly: Secondly, that there be in him an endeauor and ſtriuing for more grace and a greater faith. But if we thinke we hauehave enough and need no more, we hauehave iuſt cauſe to ſuſpect our ſelues that we neuer as yet knew what true grace meaneth. To conclude then, we muſt vnderſtand that it is not the weakenes of grace which is heere reprooued and reiected, but the contempt of grace; not ſuch weakneſſe of faith as is in the faithfull, but ſuch contempt of grace as was in the prophane heart of Eſau, who ſolde his birth-right and contemned the bleſsing, Gen. 25.Gen. 25.34.
The next obiection that theſe ſluggards vſe is,The ſeauenth obiection. that they ſay the Sacrament is as phiſicke to purge & clenſe the ſoule: and therefore as it is not good to take phiſicke often, ſo it is not good to take the Sacrament often. Surely theſe are Phyſitions of no value, that cannot diſcerne a difference betweene phiſicke for the body and phiſicke for the ſoule. It is dangerous to the body to be euermore purging and taking of pils, which giuegive no nouriſhment to the body, but take away good humors as well as bad. It is not ſo with the Supper of the Lord, it containeth holy and wholeſome nouriſhment in it, through the ordinance of God, and can neuer depriue vsus of any good guift and grace of the ſoule. Beſides, we are daily ſicke in ſoule, not in the body: and therefore we hauehave often need to ſeeke remedy for our ſickneſſes and infirmities. Furthermore, all phiſicke to the taſte of the body is bitter, and grieuous, and lothſome: it is not ſo with this phiſicke, it is moſt ſweet and pleaſant to the ſoule, and reioyceth the heart of eueryevery true beleeuer. This compariſon therefore is not to be vrged farther then the point wherein it may be compared, namely, that as they that are weake and ſickly vſe the meanes and remedy of phiſicke to very good purpoſe, euē for the recouery of ſtrength and health: ſo whenſoeuer we finde in our ſelues ſpirituall diſeaſes to abound, and weaknes of faith to aſſaile vsus, we muſt hauehave recourſe to this Sacrament to confirme & ſtrengthen vsus in the promiſes of ſaluation. The meaning then is not that as phiſicke is beſt when it is ſildome taken, ſo the Sacrament is beſt taken when it is ſildome taken. For as this Supper is truely called ſpiritual meat for vsus, becauſe as meat feedeth the body, ſo the Supper of the Lord nouriſheth the ſoule: yet we cannot conclude frō hence that we ſhould as often receiue it as we receiue our meat: In like manner, when it is reſembled fitly to phiſicke, the which being rarely taken, worketh moſt effectually, we may not conclude that therefore the more ſildome the Sac…ament is receiued, the greater fruite it will bring vntounto vsus, for then we conclude againſt our ſelues, and ſtretch the ſimilitude farther then the purpoſe and intent of it.
The eight obiection.The next obiection which I will touch is, that ſome ſay, a man by ſildome receiuing ſhall be the better prepared when he doth receiue: whereas if he ſhall preſume to come often, he cannot be ſo aduiſed as he ought, neyther ſo thoroughly examine himſelfe as he might by continuall exerciſing of himſelfe in this work. I anſwere, Anſwere. heere are another ſort that pretend great deuotion, zeale, reuerence, and louelove to the Sacrament, and with all great feare to come vnworthily: howbeit all theſe goodly ſhewes and colourable excuſes are but as Adams figge-leaues patched together to couer their ſhame. Theſe may be fitly compared to idle and ſlothfull Miniſters, who to excuſe their negligence in preaching, alledge for themſelues, that the more ſildome they preach, the more learned and profound Sermons they make, and the better they ſhall be prepared and furniſhed to ſpeake to the people.
Now as they deale with the people, ſo do the people deale with them. As they ſow ſparingly, ſo the people reape ſparingly, heare ſparingly, and receiue ſparingly. A careleſſe miniſtry maketh a careleſſe people. But as this colour of fitting himſelfe the better ſhall not excuſe the Miniſter in his negligence,… Tim. 4.2. if he preach not in ſeaſon and out of ſeaſon: ſo it ſhall not be allowed as a iuſt and lawfull defence for the people, to pretend that their ſildome receiuing is recompenſed by their ſufficient preparation when they do come. If this might be allowed and warranted for a good plea, then the moſt careles receiuers ſhould be the beſt receiuers:A falſe plea that the ſluggard vſeth. and ſuch as come moſt ſildome, ſhould aboue all others deſerue to be moſt commēded. So touching the reſt of the exerciſes of our religion, it would follow that ſuch as heare the leaſt, ſhould be the beſt hearers: they that pray moſt rarely, ſhould pray moſt reuerently: and they that reſort ſildome to the houſe of God, ſhould be chiefly commended; all which we know to be contrary to reaſon, truth, piety, and religion. If a man were dangerouſly ſicke and required the preſent helpe of the Phyſition, will this patient neglect his health, and go to him at his owne leyſure, vnderunder colour of comming better furniſhed and prepared to tell him what his diſeaſe is? Or will he not rather make all the haſt he can that he may the ſooner hauehave helpe? We are all of vsus as ſicke men, we hauehave many ſins as noyſome diſeaſes that hang about vsus and beſet vsus on eueryevery ſide,Rom. 6, 23. (the leaſt wherof are mortall) if they be not cured by the precious blood of Chriſt: ſhall we then delay to go to the Phyſition of our ſoules vnderunder pretence of giuing him better information of our eſtate? and laying open our ſins more throughly before him? Surely we do herein much deceiue our ſelues, while we go about to deceiue others and thinke to make them beleeue that we deſire nothing more then to come throughly prepared to this Sacrament, to which end let vsus marke theſe few points following. Firſt we muſt know, that he which will not be fit to day, ſhall finde himſelfe leſſe fit to morrow, his heart will more and more be hardned, and cuſtome will turne into another nature, and continuance in any thing bringeth a reſolution of the hart not to giuegive ouer. Whoſoeuer he be that beginneth not to remoue his corruptions ſpeedily which keepe him frō being prepared, ſhal ſee it much more difficult eueryevery day then other; wheras contrariwiſe, he that receiueth often ſhall be the more fit to receiue. For how vaine a thing is it for any to perſwade thēſelues that by delaying their repentance, they ſhall repent the better? or by delaying to take phiſicke, they ſhal be healed the better? or by ſuffering a diſeaſe to grow dangerous vponupon them, they ſhall be recouered and reſtored to health the ſooner? Thus much for anſwere to this obiection. Let vsus proceed. For albeit truth be one, yet error is manifold, and the by-paths of it hauehave no end.The ninth obiection. Some others obiect that the Iewes receiued the Paſſeouer but once a yeare, Exodus 12, 18. Leuiticus 22, 5. In the foureteenth day of th… firſt month at euen is the Lords Paſſeouer. Now the Paſſeouer of the Iewes and the Supper of the chriſtians is in ſubſtance the ſame, howſoeuer in outward rites they differ: therefore ſeeing they killed the Paſchall Lambe once onelyonly in the yeare, and then did eate it: why ſhould it not ſuffice vsus to take the Supper of the Lord once in the yeare and eate of it? I anſwere, Anſwere. we compare theſe two in this one particular point wherein they are not to be compared. For this was the ordinance of God to his owne people, that once in the yeare, to wit, in the firſt month, a Lambe without blemiſh ſhould be killed: but touching his Supper, it is his will it ſhould be adminiſtred and receiued often-times in the yeare. How then ſhould we make them like in that point wherein God hath made them to be vnlike? And if we will tye them to the ſame time, then it ought alſo to be celebrated the 14. day of the firſt month, for then was the Paſſeouer to be eaten. This communicating once a yeare was hatched in popery when ignorance preuailed in the Church, as darknes doth in the night ſeaſon: and is by no meanes to be followed of vsus. And albeit the Lord hath not tyed vsus to a certaine and ſetled time, neither limited vsus a certaine day or a certaine month, yet it ought not once only but often to be receiued of vsus,Reaſons why we ought oftten-times to communicate. to the end the death of Chriſt and his paſsion ſhould be ofttentimes remembred, that our faith ſhould be ſtrenghened, that the name of God ſhould be praiſed, and that mutuall louelove among vsus might be profeſſed. Hence it is, that the Apoſtle doth make mention of often eating this bread, and often drinking of the cup of the Lord,1 Cor. 11, 24.25. 1 Cor. 11. This do yee as oft as ye drinke it in remembrance of me: for as oft as ye eat this bread and drinke this cup▪ ye do ſhew the Lords death till he come. But theſe men would not care if the remembrance of the death of Chriſt were quite buried & vtterly forgotten, and would not hauehave the Sacramēt of his Supper to be ouer common in vſe: whereas doubtleſſe they are all enemies to the ſufferings of Chriſt, that are enemies to the often remembring of his ſufferings, which is done in this Sacrament. True it is, they would be loth to be ſo cenſured, and wil be ready to tell vsus that their life conſiſteth in his death, and their ſaluation in his paſsion, but it skilleth not what they pretend, foraſmuch as they do deceiue themſelues and bar themſelues from all comfort to be receiued that way.The tenth obiection. And hereby appeareth the anſwere to another obiection, which is iuſt of the ſame nature and ſtampe with the former. For what need we ſay they, ſuch frequent and ordinary vſe of the Supper, ſeeing the Lord adminiſtred it once onelyonly in al his life. Now if there had bin ſuch a neceſsity to hauehave it ſo common, no doubt he would hauehave adminiſtred it oftentimes in the yeare, and ſo hauehave commended it by his owne example, and left it as a direction vntounto vsus. I anſwere, Anſwere. by this do theſe vngodly men bewray moſt notoriouſly the prophanes of their hearts. And indeed whereunto tend all that they hauehave ſaid, but to leaue eueryevery one to his owne diſcretion and diſpoſition, to aboliſh all good order out of the Church, & to bring in an horrible confuſion of al Gods holy ordinances among vsus. And whereunto do their allegations ayme, pretending that often receiuing will bring a loathing, that the Sacrament is as phiſicke which is not good to vſe too commonly, that a mā by ſildome receiuing ſhall come the better prepared, that the Paſſeouer the ſame in ſubſtance with the Supper, was ſolemnized but once in a yeare, and now laſtly that Chriſt the Lord of this Sacrament, celebrated it but once in all his life: whereunto I ſay do all theſe arguments and allegations tend, but to depriue vsus of the comfortable vſe of the ſupper, and to rob vsus of that good which ought to be more deare vntounto vsus then our liues? Thus doth all error and impiety (howſoeuer it be couered) leaue ſomewhat behind it, as a foule and filthy ſauor, wherby it may be diſcouered. For hereunto their talking of ſildome receiuing driueth as to an iſſue, that it ſhould be receiued but once a yeare or once in our life time: and this alſo they would make arbitrary, and not of neceſsity. Theſe will ſeeme to be very good Chriſtians, and to looke for ſaluation by the death of Chriſt, yet notwithſtanding they cannot abide the oftē vſe of that Sacrament which putteth vsus in minde of his death. But let vsus know and beare this away with vsus, that the more we hauehave a feeling of the fruite and benefit of his death, the more we will hauehave a deſire to do this in remembrance of him: 1 Cor. 11, 25.and contrariwiſe the leſſe we finde profit by the death of Chriſt, and the more hard we finde our hearts to be, the leſſe we will deſire to come to his Table. The comfortable feeling of the great worke of our redemption wrought for vsus, will make vsus ſo long to eate of this bread & drinke of this cup, as the hungry ſoule doth for meat to ſlake and ſatisfie his hunger. And therfore the Apoſtle layeth before vsus both the common and the continuall vſe of it. For as we muſt eate this bread and drinke of the cup of the Lord vntil he come again to iudgement, ſo likewiſe muſt we do it oftētimes, becauſe his death is oftentimes to be remembred, and the mercy of God toward vsus to be praiſed and commended. And if we would conſider the zeale and forwardnes of the former times, and compare it with the dulnes, and backwardnes, and coldnes of theſe men, that would be accounted Chriſtians no leſſe then they; we ſhall finde as great a difference and contrariety betweene them, as betweene heauen and earth. For the firſt and ancient Chriſtians neuer aſſembled together to heare the word, but withall they did receiue the Supper, as appeareth in the Acts of the Apoſtles, and the writings of Iuſtine Martyr and Tertullian. As for the example of Chriſt, he adminiſtred it no oftner, becauſe he did not inſtitute it before his death, to the end we ſhould know it came in place of the Paſſeouer, & that it might be the more regarded and the better remembred of vsus, being the laſt pledge of his louelove left vntounto the Church.The 11. obiection. Another obiection which ſome vſe to iuſtifie their ſildome reſorting to the Sacrament is this, that they hauehave very vrgent occaſion, and that it is not fit or decent they ſhould come at al times when others do. Chriſt our Sauiour hath appointed it to be common both to men & women: but you ſhall heare many men alledge for themſelues as ſome hauehave done to me: that their wiues are ſicke, or lye in, and that they purpoſe to come hereafter with them. Likewiſe ye ſhall meet with many women, that wil pretend that their husbands are from home, or not in health, but at their returne or recouery, they purpoſe to come with them. Thus they poſt off the matter particularly, and thinke they hauehave ſpoken wiſely, and defended thēſelues very ſtrongly. Anſwere. Howbeit all this is nothing worth. For our receiuing of the Sacramēt muſt not depend vponupon the receiuing of others, albeit they be neuer ſo deare vntounto vsus. When it pleaſeth God to lay ſicknes vponupon vsus, he requireth of vsus another duty then to come to the Sacrament, which is, to looke to our health, to the end we may come after he hath reſtored vsus: notwithſtanding, our ſicknes is no diſcharging or freeing of any other by what band ſoeuer they are ioyned vntounto vsus. Beſides, many there are that abſtaine from the Table of the Lord in regard of the ſicknes or abſence of their wiues or husbands, who make no ſcrupple to go to the tables of their neighbours without them whē they are inuited: they can go to a common ſupper abroad, who will not go to the Lords Supper: they make no matter at all of it to go alone to an ordinary feaſt, who cannot be intreated to come to the rich feaſt that God hath prouided: they ſtick not to be mens gueſts, that ſcorne to be the Lords: and run willingly to the houſes of men, that abſtain altogether from the houſe of God. Laſtly, if this would go for good payment, to abſent themſelues vntill their husband or wife can be preſent with them: then it ſhould as well excuſe vsus from comming to prayer and the hearing of the word vntil they might come together with vsus. But the husband is boūd to attend to Gods word without his wife, and the wife likewiſe without her husband. And we ſee the ordinary practiſe of this duty without tarrying one for another. Therefore alſo when God calleth vsus to his table, let vsus not delay the time, but anſwere readily & chearefully, Lord I am ready to come at thy call. The iuſt obiectionThe 12. obiection. which I will touch is this, that many ignorant ſoules ſay for themſelues when they are told of their negligence and wretchfulnes, They hope they do well, they beare as good a ſoule to God as the beſt of them all, they thanke God they louelove their Church and ſay their prayers duely; but indeed they were not wont to receiue their maker ſo often, they come at Eaſter as their honeſt neighbours do, and they thanke God they neuer miſſed. Theſe are they that euer ſtand at one ſtay, Anſwere. like thoſe labourers or rather loyterers that ſtood idle all the day, or like dull ſchollers that are alwayes in one leſſon and neuer proceed forward, or like to thoſe ſilly women which are euer learning, and are neuer able to come to the knowledge of the truth. 2 Tim. 3, 7.Where ye left them, there ye ſhall finde them: they will do that which they were wont to doe: ye ſhall find them I warrant you euermore the ſame. They were wont to bow downe to ſtockes and ſtones: they were wont to go on pilgrimage to this and that Saint: they were wont to worſhip a piece of bread: will they therefore do ſo ſtill? wil they be as ignorant as they were before? Let them not tell vsus what they were wont to do, but let them learne what they ought to do. This obiection is the ſame in effect with the ninth, pretending that the Paſchall Lambe was offered once onelyonly in the yeare, ſo theſe would tye it only to the time of Eaſter: ſauing that they ſtand beſides vponupon their blinde cuſtome, that for-ſooth they were euer wont to come at Eaſter, and at no time beſides, yet they thanke God they hauehave ſped as well as the beſt, and neuer receiued hurt by it, and that now they would be loth to change their cuſtome. But Chriſt Ieſus, from whom thou lookeſt for ſaluation ſaith, I am the truth: he neuer ſaith, I am cuſtome.Iohn 14. Euill cuſtomes are better changed then obſerued. The light is now come into the world, knowledge is diſcouered as the noone day; let not vsus ſhut our eyes that it ſhould not ſhine vponupon vsus, remembring the ſaying of the Apoſtle, when he exhorteth the Idolatrous Athenians to forſake their Idolatry and to turne to the liuing God, Act. 17.Act. 17.30. The times of this …gnorance God wincked at, but now commandeth all men eueryevery where to repent. Albeit then we hauehave liued and bin led blindly and ignorantly, let it be ſufficient that we hauehave ſpent the former courſe of our life in ſuperſtition, and after the traditions of our fore-fathers without all vnderſtanding, and let vsus walke as children of the light, being ready to learne what is the good and acceptable will of God. There are many that will ſay they hate the popiſh religion, who notwithſtanding cleane to popiſh cuſtomes, and will by no meanes depart from them. They thanke God they are no papiſts, and yet they leane too much to their reliques and rags that they hauehave left behind them. Let not vsus make much of their rotten traſh that is not worth taking vp, but let vsus know that we hauehave a ſure word of the Prophets and Apoſtles whereunto we muſt attend, and by which we muſt direct all our wayes. This is the rule of our faith; this is the line and leuell to ſquare our actions: if we preferre our owne bad and blinde cuſtomes before the word of the Lord, what wiſedome can there be in vsus, or how can we be aſſured to pleaſe God? Thus we hauehave run ouer and anſwered the fooliſh and friuolous obiections, that carnall minded men alledge in defence of their negligent comming to the Communion of the body and blood of Chriſt. Chriſt himſelfe is ready to entertaine vsus as his friends, to inuite vsus as his gueſts, to command vsus as his ſeruants to come to his Table: let vsus then make conſcience of this duty, and not bring this curſe vponupon our ſelues, to exclude our ſelues from his Sacrament and from his preſence. Excommunication is the greateſt and higheſt cenſure of the Church, which as a ſharpe ſword cutteth off offenders from the Church, caſteth them out from the communion of the faith-ful, and putteth out from among them: but theſe careles perſons that regard not to be preſent at the partaking of this Supper, do baniſh themſelues from the Citty, and excommunicate themſelues from the Church of God. They doe willingly and wilfully caſt out themſelues, and cut themſelues off from the ſociety of his people. To conclude this point, let all ſuch ſlothfull and ſluggiſh perſons take heed, they do not exclude themſelues from this comfortable Sacrament, vnderunder what pretence ſoeuer it be, leaſt they bee in the number of thoſe that draw backe vntounto perdition, of whō the Lord pronounceth, My ſoule ſhall hauehave no pleaſure in him. Theſe things being thus rightly waighed and conſidered, let vsus make conſcience of this duty, and come chearefully and comfortably to this Table. No man commeth vntounto it, but he departeth better away, if he come as he ought to do. He is filled with good things, if he hauehave an hand to receiue them. No man ſhall repent of comming vntounto it, if he repent of his ſins before he come. And when we come often, yet we ſhould be ſorry that we come not more often. It is Chriſts commandement, let vsus obey it: it is his will, let vsus do it: it is his counſell let vsus follow it: and his commandement, his will, his counſel, is not cumberſome or burdenſome vntounto vsus. If he ſhould require at our hands ſomething that were hard or heauy to fleſh and blood, ought we not with chearefulnes to vnderunder-goe it, ſeeing he hath made vsus, and not we our ſelues; ſeeing he hath redeemed vsus, and not we our ſelues; and ſeeing he hath ſanctified vsus, and not we our ſelues, ſo that all that is in vsus is the Lords? Howbeit, that which he willeth vsus to do, is not hard but eaſie: it is not a burden grieuous to be borne, to reſort often to his Supper, but light and pleaſing to them that are ſpiritually minded. It was well ſaid of Naamans ſeruants to their Maiſter when he turned away in a rage from the Prophet, My father, if the Prophet had bid thee do ſome great thing, wouldſt thou not hauehave done it? How much rather then when hee ſaith to thee. Waſh and be cleane? 2. King. 5, 12.2 Kings 5, 12. So if Chriſt our Lord and Maiſter ſhould command vsus to do greater things then theſe, and ſuch as were coſtly to vsus, ought we not to do them? How much more then when he ſaith vntounto vsus, Mat. 11.Mat 11, 30. My yoke is eaſie, my burden is light, and my commandements are not greeuous? 1 Iohn 5.3.1 Ioh. 5, 3. How much more when he ſaith, Eate O my friends, drinke and make you merry O my beloued, Cant. 5, 1?Cant. 5, 1. Surely he will do very little for a man, who being ſolemnly bidden, and friendly inuited to a feaſt by his neighbour, wil not go to his Table, but ſcornfully refuſe, and churliſhly reiect both the feaſt and him that called him. We cannot thinke he wil do any great thing for vsus, neither can we make any great account of his fauor and friendſhip, that will not come to ſupper vntounto vsus being kindly and curteouſly intreated. In like manner, what can we aſſure our hearts that we will do for Chriſt, that wil not feaſt with Chriſt? It is well ſaid of Cyprian, How will that man drinke the cup of Martyrdome for Chriſt, that will not drinke the cup of ſaluation with Chriſt? How will he ſuffer death for him, that will not reioyce with him, nor eate and drinke in his preſence? Remember therefore that the partaking of this Sacrament is to our great benefit: he that eateth of this bread ſhall not hunger againe: & he that drinketh of his blood ſhall neuer thirſt againe. Remember that he which findeth good by any thing that he doth, needeth no great inuiting, much leſſe compelling and enforcing. He needeth no law to inforce him, the louelove of it will ſufficiently allure him. It is enough to compell ſuch as feele no benefit by it, and hauehave no regard of it. But ſuch as louelove his laſt Supper and hauehave felt the benefit of it, and hauehave taſted the ſweetneſſe of this feaſt, need no compelling, nor deuiſing of excuſes to iuſtifie their abſence. Remember that God will not alwayes beare with our contempt, nor put vp the wrong that is offered vntounto him. He is indeed very patient, and a God of much long ſuffering: he is content to warne vsus oftentimes, and to with-hold his hand from puniſhing of vsus; but if we abuſe his patience, we prouoke him to plague vsus with diuers iudgements. If he ſend out his meſſengers, and we refuſe to come at the firſt call, he may forbeare vsus: or at the ſecond cal, he may peraduenture bear it at our hands in hope of repentance: but if we harden our hearts and ſtop our eares when he calleth, he hath paſſed ſentence vponupon vsus already, we ſhall not eate of his Supper. For when this feaſt is kept in his Church, Chriſt himſelfe commeth among them and ſurueyeth his gueſts, he looketh for vsus to meete vsus at his Table; if he ſee our places often empty, be ſure he will miſſe vsus, and aske for vsus, and not alwayes ſuffer it: euen as Saul did beare with Dauids abſence the firſt day of the feaſt, and ſpake not any thing,1 Sam. 20, … ▪ 27. but when his roome was empty the ſecond day, he held his peace no longer, and Ionathans excuſe ſerued not. God may beare with our dulneſſe and negligence for a while; but if we be abſent from day to day, and can alledge no iuſt excuſe for our abſence, we may be well aſſured he will not take it at our hands. For as a fearefull iudgement hangeth ouer his head that commeth vnprepared and eateth vnworthily: ſo is he guilty of iudgement that refuſeth to come at all. It is not enough to ſay, we come not vnworthily; for as wel negligence in not comming is a ſinne, as want of reuerence in our comming. We cannot be excuſed by pleading for our ſelues, I thanke God I am not as many others, I come not vnfitted and vnprepared to the Lords Table; I preſſe not in among his gueſts, I do not come ignorantly and vnworthily, without knowledge, without faith, without repentance, without aſſurance of the louelove and fauour of God, without a ſound reſolution to liue a liuely mēber of Chriſt, withou meditation of the benefits of his paſsion, & without acknowledgement of the greatneſſe of the mercy ſhewed toward vsus, by conſideration of the greatneſſe of the torment that was prepared for vsus: for all this we may do, and yet be condemned for not comming at all. And let vsus marke this as the laſt point and take it as a farewell, that the cauſe of all theſe excuſes and colourable pretences is, the ſuffering of ſome one maiſter-ſinne to raigne in vsus, there is one predominant or capitall ſinne that thus hath the vpper hand ouer vsus, the which till it be pulled vp by the rootes, will …euer ſuffer any grace of the Spirit, or duty of obedience to grow in vsus. This maketh our hearts heauy, and caſteth vsus into a dead ſleepe, that we cannot heare the voice of God. Let vsus therefore learne betimes to prepare our ſelues by humiliation, by confeſsion, by prayer, and by bewailing the want or weakeneſſe of grace in vsus, that ſo iudging our ſelues for our ſinnes, we may not be iudged of the Lord.