Book 2, Chapter 10: The Lord’s Supper

Of the Lords Supper.

Thus much concerning the Sacrament of Baptism. Now we come to the Sacrament of the Lords Supper; concerning the use thereof, there are two principal questions moved.

1. Question. How far forth men have liberty, to use or not use the Lords Supper?

For the answering hereof, I propound three Rules.

The First. Every man of years, living in the Church, and being baptized, is bound in conscience by God's commandment, to use the Lords Supper. In the institution of the Supper, the Lord gave a sacramental word; whereof there be two parts; a commandment, and a promise. The commandment is expressed in these terms; Take, eat, drink, do you this. And it binds all men in the Church that are baptized, to the use of the Lords Supper.

The second Rule. Every man of years baptized, is to receive it often. As oft as you shall drink it in remembrance of me (1 Corinthians 11:26). The reason is, because we have need continually to feed on Christ. And herein the Lords Supper differs from Baptism; because by Baptism, a man is once only grafted into Christ; but being in Christ, he has need often and continually to be fed in him, to life eternal. And this often nourishment of the believer, is sealed to him, by the often use of this Sacrament.

The third Rule. Every man is to receive, and use the Lords Supper, according to the laudable custom of that Church, whereof he is a member, unless there be a just impediment. A just impediment is that, which bars a man from the use of the Supper, as suspension, contagious, and incurable sickness, absence upon a just and weighty cause, as when a man is in his journey, and such like.

The reason of the Rule is; first, if any man refuse to receive it, when he may conveniently, having no just impediment; so doing, he neglects and contemns the ordinance of God. Secondly, for a man to abstain, when he is called to receive it, though happily he may be excused, in regard of some reason inwardly known to himself; yet his abstinence is a bad example, and may give offence to others. Thirdly, the man that may receive, and yet will not, does in effect, suspend and withhold himself, from the benefit of this holy Sacrament.

Now these three Rules, as they serve directly to answer the question in hand, so they do plainly discover some errors and faults, in the practice of sundry persons in these days. Some there be, that think it sufficient to receive the Communion once by the year, namely at Easter time. Whereas on the contrary, it is to be used, as oft as may be; considering that it is nothing, but the showing forth of the Lords death till he come: which is not once or twice in the year, but often, yes continually to be remembered. Others there are, that take liberty to themselves, to come to this Table, and abstain at their pleasure; as if it were a thing arbitrary to themselves; which notwithstanding the Lord has enjoined by express commandment, as has been said.

But some allege for this their practice, that they are at variance with such and such persons, that have done them wrong, and whom they cannot forgive; and in this respect, they were better abstain, than come unprovided. To whom it may be said; that their unfitness in this and other respects, ought to be a strong motive to induce them, at least to use all holy endeavor, to prepare themselves every day, rather than a means to keep them back. For if a man should abstain upon every occasion of variance, discontentment, and infirmity, he should never receive, and so consequently have no benefit by this ordinance of God. Daily preparation therefore, is the more necessary, that when they be called, and have opportunity, they may come as welcome guests, to that heavenly banquet.

2. Question. How may a man rightly use the Lords Supper, to his comfort and salvation?

Ans. Three things are required thereunto; a right preparation; a right receiving, and a right use of it afterward.

Sect. 1.

That preparation is needful, the commandment of the Apostle plainly shows, which is directed to all communicants without exception. Let a man, that is, let every man examine himself (1 Corinthians 11:28).

Now that a man may be rightly prepared, he must bring with him four several things.

First, knowledge of the foundation of religion, specially of the use of both the Sacraments. That this is necessary to preparation, it appears by that, which Paul requires in a good communicant (1 Corinthians 11:26), to wit, the showing forth of Christ's death, which is done by confession and thanksgiving; and these two cannot be performed without knowledge.

The second thing required, is faith. For all Sacraments are seals of the righteousness of faith (Romans 4:11). Now faith is hereby discerned; when the heart of the believer, contents itself only with Christ, in the matter of salvation; and does believe, not only that there is a remission of sins in general, but that his sins are forgiven to him, in particular.

The third, is repentance, standing in a hearty sorrow for sins committed, in a hatred and detestation of the same, and in a resolved purpose of amendment, and obedience for time to come.

Here we must remember, that renewed repentance for sins committed, is principally required before the Sacrament. For the Apostle charges the believing Corinthians with unworthy receiving, because they came in their sins, without renovation of their repentance.

The fourth, is charity towards man. For this Sacrament is a communion, whereby all the receivers, jointly united together in love, do participate of one and the same Christ. And therefore, as no man in the old law, might offer his sacrifice, without a forehand agreement with his brother; so no communicant may partake with others at this Table, without reconciliation, love, and charity.

Now further touching preparation, there are three cases of conscience to be resolved.

1. Case. What shall a man do, if after preparation, he finds himself unworthy?

Ans. There are two kinds of unworthiness; of an evil conscience, and of infirmity. Unworthiness of an evil conscience is, when a man lives in any sin, against his conscience. This we must especially take heed of. For it is proper to the reprobate; and he that comes to the Table of the Lord unworthily, in this sense, questionless he shall eat his own judgment, if not condemnation. The unworthiness of infirmity is, when a man truly repents and believes, and makes conscience of every good duty, but yet sees and feels wants in them all, and in regard hereof, himself unfit to the Supper. Such unworthiness cannot justly hinder a man, from coming to this Sacrament, neither is it a sufficient cause to make him to abstain. The reason is, because the Lord requires not therein, perfection of faith, and repentance; but the truth and sincerity of them both, though they be imperfect.

If it be demanded, how the truth of faith and repentance may be known? I answer, by these notes. 1. If our faith be directed upon the right object, Christ alone. 2. If there be a hungering and thirsting, after his body and blood. 3. If we have a constant and serious purpose, not to sin. 4. If there follow a change in the life. Thus we read, that many of the Jews, in the days of Hezekias, came to Jerusalem, and did eat the Passover, which had not cleansed themselves, according to that which was written in the Law. And yet, for those among them, that had prepared their whole hearts, to seek the Lord, the text says, that God heard the prayer of Hezekias, and healed the people, though they were not cleansed, according to the purification of the Sanctuary (2 Chronicles 30:18, 19, 20).

2. Case. Whether it be requisite to preparation, that a man should come fasting to this supper?

Ans. It is not necessary. For in the Primitive Church, Christians did first feast, and at the end of their feast, received the Lord's Supper. And if receivers bring with them, attentive minds, reverent and sober hearts, it matters not, whether they come fasting or not. The kingdom of God, stands not in meats, and drinks, as Paul says (Romans 14:17).

3. Case. Whether such persons, as are at contention, and go to law one with another, may with good conscience, come to the Lord's table? The reason of the question is, because men think, when they go to law, that they do not forgive.

Ans. There be three kinds of forgiveness; of revenge, of the penalty, and of judgment. Of revenge, when men are content to lay aside, all hatred and requittal of evil. Of penalty, when being wronged, they are content to put the matter up, and not proceed to revenge by inflicting punishment. Of judgment, when a man is willing, to esteem and judge things badly done, as well done; and to judge a bad man, no evil person, nor an enemy, though he be an enemy.

Of these three, the first is always necessary. A man is bound in conscience, to forgive the revenge, and leave that to the Lord, to whom vengeance properly belongs. But to the forgiveness of penalty and judgment, we are not always bound. We must shun and decline injuries offered, as much as possibly we can; but when they be offered, we may with good conscience, seek a remedy of them, and use any lawful means, to defend ourselves.

Therefore I answer to the question thus: That if a man, going to law with another, forgives him in regard of revenge, when he comes to the Lord's table; he does his duty. For doing that, he is not bound to the other, as has been said.

Sect. 2.

The second thing, in the right use of the Lord's Supper, is the right receiving of it. Wherein there be two things required.

First, the renewing of our knowledge, or general faith. And then secondly, the renewing of our special faith in Christ.

Let the reason of both be observed. This Sacrament contains many particular signs; as not only the bread and wine, but the actions about the same. The signs may be thus distinguished. Some of them are representing signs; some are signs applying.

Representing signs are such, as do lively set forth to us Christ, with his benefits; as the bread and the wine, the breaking, and the pouring. Applying are those, that do appropriate the same; as, the giving, and receiving of the bread and wine. The first sort serves properly to renew our knowledge. The second, to confirm the same by application.

Now answerable to the scope of the Sacrament, must be our right receiving, which consists, in renewing of our knowledge and faith, in the mystery thereof.

Our knowledge is renewed principally, by meditation in the use of the Supper, after this manner.

First, when we see two signs to be received, we must call to mind that Christ is our perfect Savior, that is, both bread and water of life.

Secondly, when we behold the bread and wine, set apart by the Minister, and consecrated, by repeating the promise, and prayers made for that end; we must remember, that Christ was ordained and appointed by God, to be our Mediator and Savior (John 6:27; Acts 2:23, 36).

Thirdly, when we see the bread broken, and wine poured out; we are to meditate of Christ, that was crucified for us, and broken, both by the first death, and pains of the second, whereby life and righteousness was procured to us.

Fourthly, the giving of the elements into the receivers hands, offers to our meditation, thus much; That God does truly and really give Christ, with his merits and efficacy, to every believing receiver.

On the other side, our faith is renewed, by apprehension and application, in this manner. When the Minister gives the bread and wine, and the communicant receives them; at the same time, are we to lift up our hearts to heaven, to apprehend Christ by faith; believing him, with all his benefits to be ours; that he was made man for us, that he suffered, and died for the remission of our sins. For these outward symbolical or sacramental actions, serve to no other end, but to signify to us, these inward actions of the mind and will, whereby we apprehend and receive Christ, to our salvation.

Here by the way, two cases are propounded.

1. Case. What is to be done, if a man, after often receiving, still doubts, whether he has faith or no?

Ans. He must strive against doubting, and endeavor to believe; being heartily sorry for the weakness and infirmity of his faith. And let him withal consider and remember, that God has not only given his promise, but set apart this Sacrament, to be a special sign and pledge of his mercy contained in the promise, for the upholding and strengthening of man's faith.

But some man will say; Mine endeavour is nothing, if doubting prevail. It is not so. For if a man can be heartily sorry for his infirmity; if he strive to believe; if in heart he hungers and thirsts after Christ, faith is begun, and he in some sort does apprehend Christ. The poor beggar by the high way side, enjoys the alms that is given him, though he receive it with a lame and leprous hand. The stomach that loathes physic, if it receives into it at the first, but one drop of the potion prescribed, and that in very weak and fainting manner, it will be able at length to take benefit by a greater quantity, and in the mean time it receives good. The man that is in close prison, if he sees but one little beam of the Sun, by a small crevice; by that very beam he has use of the Sun, though he sees not the whole body of the Sun. In like manner, though our faith, the hand of our soul, be mingled with weakness and corruption; though we feel never so little measure of God's grace in us; yes though our knowledge be never so small; yet it is an argument, that the Spirit of God begins to work in our hearts, and that we have by God's mercy, begun to lay hold on Christ.

It will be said further; If I feel not Christ given to me by God, I do not, no, I cannot believe. In nature it is true, that experience begins first, and then follows assurance; but in spiritual and divine things, there is a contrary course to be taken. For here, we must begin with faith, and in the first place, simply believe God's promises; and afterward we come, by the goodness of God, to feel and have experience of his mercy. This point was notably practised by Jehoshaphat, who being in a great extremity, and seeing no way to escape, practised his faith in the first place, and said, Lord, we know not what to do, but our eyes are towards you (2 Chronicles 20:12). And the like he taught the people at the same time (ver. 20): Put your trust in the Lord, and you shall be assured. Thus Abraham is said, above hope, to believe under hope the promise of God, even against sense, reason, and experience (Romans 4:18).

Case 2. If in the very instant of receiving, a man feel his heart so hard, that he cannot lift it up to God, what is then to be done?

First, hardness of heart is twofold, sensible, and insensible. The insensible hardness of heart, is a great and dangerous judgment. But the sensible and felt hardness, which is in God's children, and which they feel and bewail in themselves, is rather a blessing, than a curse. Of this, the people of God complained (Isaiah 63:17). And it must not discourage any communicant, but rather comfort him, because it is a sign of grace. For if there were no grace in the heart, corruption and hardness could not be felt.

Secondly I answer, that the benefit of the Sacrament, is not tied to the very instant of receiving; but if before and after, a man lift up his heart to God, he shall find comfort, though for the present, he has not so lively sense and feeling thereof, as he desires. This always provided, that the same party be displeased with himself, that he cannot do that which he would, and ought, nor in that measure, that is required. And such a one, must consider this to his comfort, that though he does not apprehend Christ, yet Christ apprehends and accepts him.

Sect. 3.

In the third place; After the receiving of the Sacraments, two things are required.

First, that thanks be given to God, not only in word, but in every action of our life, for Christ, and all his benefits. Secondly, that not only for the present, but ever afterward, still we renew our faith, repentance, and obedience.

But what is a man to do, if after receiving, he find no comfort? First he must examine, whether he has truly believed and repented, yes or no; if he has not, then the fault is in himself, and not in God's ordinance. If he has, let him not be dismayed, for the joy of the Spirit is sown in his heart; and though it lie hid for a time, yet at length it will show itself (Psalm 97:11).