The Larger Catechism
Question 172
172. Q. May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s supper?
A. One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof;[1102] and in God’s account hath it, if he be duly affected with the apprehension of the want of it,[1103] and unfeignedly desires to be found in Christ,[1104] and to depart from iniquity:[1105] in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians[1106]) he is to bewail his unbelief,[1107] and labor to have his doubts resolved;[1108] and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.[1109]
Scriptural Support and Exposition
[1102] Isaiah 50:10. Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God. 1 John 5:13. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. Psalm 88. O LORD God of my salvation, I have cried day and night before thee: Let my prayer come before thee: incline thine ear unto my cry; For my soul is full of troubles: and my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength: Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah. Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth. Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee. Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah. Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction? Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee. LORD, why castest thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off. They came round about me daily like water; they compassed me about together. Lover and friend hast thou put far from me, and mine acquaintance into darkness. Psalm 77:1-4, 7-10. I cried unto God with my voice, even unto God with my voice; and he gave ear unto me. In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. Thou holdest mine eyes waking: I am so troubled that I cannot speak…. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah. And I said, This is my infirmity: but I will remember the years of the right hand of the most High. Jonah 2:4. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. [1103] Isaiah 54:7-10. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee. Matthew 5:3-4. Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Psalm 31:22. For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. Psalm 73:13, 22-23. Verily I have cleansed my heart in vain, and washed my hands in innocency…. So foolish was I, and ignorant: I was as a beast before thee. Nevertheless I am continually with thee: thou hast holden me by my right hand. [1104] Philippians 3:8-9. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Psalm 10:17. LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear. Psalm 42:1-2, 5, 11. As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?…. Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance…. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God. [1105] 2 Timothy 2:19. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. Isaiah 50:10. Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God. Psalm 66:18-20. If I regard iniquity in my heart, the Lord will not hear me: But verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me. [1106] Isaiah 40:11, 29, 31. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young…. He giveth power to the faint; and to them that have no might he increaseth strength…. But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Matthew 11:28. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Matthew 12:20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. Matthew 26:28. For this is my blood of the new testament, which is shed for many for the remission of sins. [1107] Mark 9:24. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. [1108] Acts 2:37. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Acts 16:30. And brought them out, and said, Sirs, what must I do to be saved? [1109] Romans 4:11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also. 1 Corinthians 11:28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.
Introduction
This question ranks as one of the best in the whole Larger Catechism because of its great tenderness and deep spiritual concern. I am not saying that the other questions lack such characteristics but this one stands out for its pastoral insight. All of us have struggled with our doubts before partaking of the Lord’s Supper. Doubting believers can and should partake of the Lord’s Supper. The answer offers helpful guidelines and most doubting believers will be able to see themselves described in the answer.
Before looking at the LC answer point by point, we need to dispense with an idea found among some Presbyterians in our generation. Some have argued that we should not ask ourselves the preparatory inquiries set forth in the previous LC question. They believe examining oneself as described in the previous question only fosters the concerns raised in this LC question that is before us. In short, they argue that LC 170 breeds unhealthy introspection and that creates the scenario envisioned in LC 171 (doubting believers). To obviate this supposed problem, they teach that as long as you are a communicant member in good standing, you need not concern yourself with any preparatory inquiries. Since you have been admitted by the church, you should partake of the Lord’s Supper each week without any serious scruples. Rather than querying about your spiritual state, take comfort in the objective reality that you are a member of the church of Jesus Christ. That is what some have proposed.
Differing nuanced positions have been advanced by these proponents but in general terms, I believe the above paragraph fairly summarized their viewpoint. In answer to this, let me offer four responses. One, their view diminishes the gravity of the Lord’s Supper. As we have shown, believers fellowship with their Lord through the Lord’s Supper. Since we participate in the body and blood of our Lord, we cannot haphazardly approach the Lord’s Supper. Those preparatory questions help the believer to seriously consider what comes before him. To assume all is well because one is a church member fails to consider what the human heart can do. These preparatory questions challenge the heart. Remember, the Corinthians were members of the visible church and look happened to some of them (1 Cor. 11).
Two, their view jeopardizes the souls of those partaking of the Lord’s Supper. Since we do commune with our Lord through this appointed means of grace and since the fullest recorded account of the Lord’s Supper after its institution highlighted the devastating abuse of the Corinthians and the subsequent judgment from the Lord, we should not hazard the souls of those partaking of the Supper by presuming all is well because of some formal profession of faith. Too much remains at stake; the souls of the partakers may fall under God’s judgment.
Three, their position fosters a misplaced sense of security. To assure the anxious inquirers by notifying them that they are members of the local church would lead them to place their trust in their membership in a visible church rather than helping them to focus on the Lord Jesus Christ. Rather than encouraging them to place their faith in Jesus Christ, the focus shifts toward an external marker, namely, their membership in a local church. This can only breed formalism and will not foster earnest piety or deep godliness.
Lastly, their teaching kills the soul. Because the person ends up relying on his membership and focusing on his formal connection to the visible body of Christ, there is little to stir him to maturity. Man’s wicked heart always tends toward formalism and this view engenders it in spades. Their view can only have a deleterious impact on the soul and the longer the person remains in that situation, the greater his spiritual decay. Paul never wrote to the churches encouraging them to remain content because they were part of the visible church. Exhortations, challenges, encouragements, rebukes, etc. abound in his writings. Our souls grow from such teachings.
The Westminster divines believed that a godly man could receive the Lord’s Supper unworthily. Just like those circumcised Jews who found themselves “unclean” and unable to participate the Passover (though they may be have been godly), so the Corinthians “contracted epidemical judgments” because of “their undue and unfit coming to the Lord’s Table…” wrote Richard Vines † (1599/1600-1656).[1] The divines would have found the above position an affront on the sacrament itself.
For those who lack assurance and remain hesitant about participating in the Lord’s Supper, the LC encourages them to participate but not without some specific provisions. Again, this answer reveals their true pastoral insight which encourages the weak and does not encourage the hypocrite.
Lack Assurance
The answer first addresses those who lack assurance. “One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof… may and ought to come to the Lord’s supper, that he may be further strengthened.” Some believers struggle with their assurance and wonder if they are truly in Christ and others believe they have not properly and sufficiently prepared for the Lord’s Supper. They conclude that perhaps they should not partake of the Lord’s Supper.
The LC answer intimates that the person in question may have erred in assessing his true estate. He “may have true interest in Christ, though he be not yet assured thereof.” Assurance is not of the essence of faith, that is, a sense of assurance need not be present in order for a person to truly have faith.[2]
Numerous examples in Scripture reveal that true saints have doubted their relationship with God. They felt deserted, bereft of God’s comfort and care. We find the best example of this in Psalm 88 (the divines cite the entire Psalm as one of the proof texts for this LC question). The Psalmist cries out, “O LORD, why do you cast my soul away? Why do you hide your face from me?” (v. 14) He lists his plight before the Lord, “I suffer your terrors; I am helpless. Your wrath has swept over me; your dreadful assaults destroy me. They surround me like a flood all day long; they close in on me together. You have caused my beloved and my friend to shun me; my companions have become darkness.” (vv. 15-18) He prays to God complaining that God was destroying him and had cast him off. The last three verses just cited end the Psalm. Of this Psalm, Derek Kidner says, “There is no sadder prayer in the Psalter.”[3] Spurgeon said, “Assuredly, if ever there was a song of sorrow and a Psalm of sadness, this is one.” In the Psalmist’s bleak position, he still cries out to God, the very God from whom he feels estranged and the very God who seems to be destroying him. William Nicholson † (1591-1672) said of Ps. 88:14, “Even the best of God’s servants, have been brought to that strait, that they have not had a sense of God’s favor: But conceived themselves neglected, deserted by him, and discountenanced.”[4] The Psalmist did not believe God favored him but believed God opposed him and hid his face from him. He was in doubt as to his own standing before God and yet still he pled with God (cf. Jonah 2:4). The only place where he implies some relationship with God is the beginning of the Psalm, “O LORD, God of my salvation…” (v. 1). He never says, “My God” or “My LORD”. One finds a similar lament and feelings of destitution in Ps. 77:1-4, 7-10.
A person can feel deserted by God and yet still be united to Christ: “So in the derelictions that a believer is subject unto, there may be a separation in regard of the comfortable manifestation, and shining forth of the beams of God’s love, but no interruption in regard of his union with Christ.”[5] A believer may sense the separation “in regard of the comfortable manifestation” and yet his union with Christ will not be affected. Isaiah 50:10 serves as the general guide to those who remain doubtful: “Who among you fears the LORD and obeysthe voice of his servant? Let him who walks in darkness and has no light trust in the name of the LORD and rely on his God.” That is, even though you lack light and seem to be walking in darkness and doubt, nonetheless trust in the Lord, rely upon Him. Scripture gives examples of those who lack assurance and yet sought the Lord and called upon Him. So, lacking assurance does not automatically disqualify the person from partaking of the Lord’s Supper. In fact, Vines added that the “worthiest communicants are to their own eye the worst” and that “a proud confidence… [is] a greater cause and sign of unworthy receiving, than humble fear and sense of imperfection…”[6] In a sense, one should not be surprised if most believers feel most unworthy to partake of the Supper.
May Have True Interest in Christ if…
Not all doubters should be lumped together. Some doubters remain indolent and use their doubt to justify neglect. They wait for something to happen to them (suggesting that God must do something to them before they will take any steps towards Him). This passive approach denies their responsibility to use the appointed means of grace with all diligence and in turn implicitly fault God for their condition. Other doubters occasionally get serious about their condition and tend to the means of grace but with very little diligence and earnestness. The divines did not have them in mind. The doubters the divines had in mind are those dear tender Christians who doubt but nonetheless continue to do what God calls them to do. They list three indicators that point to the reality of their genuine faith: “and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity…” The phrase “in God’s account hath it” means that these doubters do “have true interest in Christ” because of the following three indicators. If they exhibit these three characteristics, then “in God’s account” they have a true interest in Christ. They put those signs or indicators of being a true believer in conditional terms, “if he be…”
One, if the person is “duly affected.” The phrase “if he be duly affected with the apprehension of the want of it” means that the doubting individual really desires to be assured. It truly disturbs him because he lacks assurance. He prizes assurance and earnestly desires it. He genuinely wants to know that he truly is in Christ. Many doubters simply do not care and remain content with their ambivalence. Our Lord did say, “Blessed arethe poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted.” (Mt. 5:3-4) The doubter’s mourning fits what the beatitude teaches. The doubting person mourns over his lack of assurance. Jeremiah Burroughs † (1601-1646)[7] encourages such people to look to the promises of the Gospel offered to them so they could gain some comfort. In fact, he states that the Gospel “has a power to draw the heart” and that there “is a quickening in the grace of the Gospel when it is beheld.”[8] That is, as the gospel is the power of God unto salvation, it also has the grace to quicken the souls of those who believe and look to the Lord in faith. God uses the truth and the power of His Word to quicken their souls. That concern, that distress over not being fully assured or not knowing his true interest in Christ points to a work of God’s grace in the soul. It indicates that he has a true interest in Christ.
Two, if the poor individual “unfeignedly desires to be found in Christ.” This second indicator should be obvious to all readers. The doubting individual really wants to be united to Christ. Such a person is like Paul who wanted know Christ and to “be found in Him” (Phil. 3:8, 9) or the Psalmist who panted after God (Ps. 42:1-2). This desire does not come from nature but from God’s grace. Jesus said, “No one can come to me unless the Father who sent me draws him.” (Jn. 6:44) The person’s desire to be united to Christ can only happen by the work of God in his or her soul.
Three, if he “unfeignedly desires… to depart from iniquity.” The phrase “unfeignedly desires” should go with the second infinitive (“to depart”). Many things could be said about this third point. Let me just make only a few points. The divines recognized that our love for sin changes once we are united to Christ. As Obadiah Sedgwick †(1599/1600-1658) said, those who have truly embraced Christ “will let all your sins go, and yourselves go so that you may have Christ.”[9] That effect can only happen from being drawn to Christ. Though numerous motives may compel an individual to want to leave sin (fear of judgment, consequences, fatigue and weariness, shame, etc.), one who has been truly affected by God’s grace desires to leave sin ultimately for Christ’s sake. Paul said to Timothy, “But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”” (2Tim. 2:19) Departing from iniquity means the person has truly embraced Christ. The doubting person knows God will not hear those who regard iniquity (Ps. 66:18-20). Though the doubting believer cannot perfectly desire to depart from iniquity, he earnestly desires it — it remains uppermost in his affections.
The very influential Westminster Divine Richard Vines said that “grace is more apt to see sin than itself”,[10] that is, true humble believers tend to be more aware of their failures and sins than the true work of grace in their lives. They do earnestly wish to depart from their iniquities and grieve deeply over the fact that they have progressed so little. Vines believed such a person should partake of the Lord’s Supper.
For the Relief Even of Weak and Doubting Christians
The sacrament of the Lord’s Supper has been instituted to grant relief to all kinds of believers. The answer shifts from the condition of the doubting believer to what they must do in their condition. Before detailing that, it makes a positive statement about one of the purposes of the Lord’s Supper: “in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians)…” That is, the Lord’s Supper has been instituted to help weak and doubting Christians. This point is deduced from the kind and tender nature of our Lord Jesus Christ who feeds His flock and would renew the strength those who wait for Him (Is. 40:11, 29, 31). He beckons those who are weary and heavy laden to come to Him (Mt. 11:28). As the meek and tender Lord, he will not break those who are as a bruised reed nor will he quench the smoking flax (Mt. 12:20). The blood that was shed was for the forgiveness of sins to which the Lord’s Supper points (Mt. 26:28). If our Lord is so tender and meek, then surely He will have regard for those weak and doubting believers. Surely He instituted the Supper while being perfectly mindful of the weak and doubting! Our Lord’s tenderness did not abate at the institution of this sacrament. As Richard Vines said, a “sick people may be nourished and strengthened with that meat which they cannot taste or relish in their mouth”[11] so weak and doubting believers can be nourished and strengthened as they partake by faith.
Obadiah Sedgwick †, in another treatise, encourages the doubting person to “be in the ways of strength.” That is, use the means that strengthens their faith. He says, the way God strengthens us “is revealed in his ordinances; for God does not call us, nor change us, nor strengthen us, nor save us without means.” Of course, one of the means of strengthening believers are the sacraments. Sedgwick illustrates the importance of strengthening those who doubt with the example of a baby. “A child which cannot stand when it is born, may yet go by the use of the breasts; but that person who is weak, and wants [lacks] strength, if he feeds not, will abate more, and before long will want life itself.”[12] That is, a weak baby can get strength by feeding on his mother’s breasts and those who do not feed will get weaker and could actually die. So a doubting believer should partake of the Lord’s Supper to feed his soul. To neglect it can only weaken him. Remember, the answer spells out the purpose of the Supper: “that he may be further strengthened.”
Bewail and Labor
So if the above three characteristics can be found in the doubting believer, he should do two things before he comes to the Lord’s Supper: “he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.” The doubting believer must “bewail his unbelief” like the father who cried out to Christ in behalf of his son, “Lord, I believe; help thou mine unbelief.” (Mk. 9:24) Unbelief is not good and it should never be tolerated, excused, or nursed. We should decry it and beg the Lord to help us to believe. Vos says, “Lack of assurance is not to be complacently tolerated; we are always to strive to attain and retain the full conscious assurance of our personal salvation. Doubts may be unavoidable, for the time being, but we are never to regard them as legitimate tenants of our mind.”[13]
The answer also says the person should “labor to have his doubts resolved.” Some effort should be made to resolve the doubts. Those convicted under Peter’s sermon asked, “Men and brethren, what shall we do?” (Acts 2:37) and the Philippian jailer cried, “Sirs, what must I do to be saved?” (Acts 16:30) So the doubting individual should ask and make effort to resolve his struggles. Read a good Christian book that deals with the issue, like Obadiah Sedgwick, who offers fourteen “cures” to resolve doubt.[14] The true believer who doubts will not rest content but will avail himself of all the God appointed means to overcome this. To despair and give up will only deepen the dejection. Once again, Johannes Vos’s comments help us here:
Spiritual doubts are very real to the person who has them. They cannot be disposed of by a wave of the hand and a pat on the back. Such a person should face his own troubles frankly and seek relief Study of God’s Word, prayer, and conference with godly, experienced Christians will help. And as the catechism rightly affirms, the Lord’s Supper itself is intended for the spiritual help of weak and doubting Christians.[15]
The divines assumed that these doubting people were quite earnest though fearful. This exhortation to resolve their doubts did not apply to everyone. Thomas Ridgley adamantly argued that these exhortations must not be applied to those who are indifferent and uncaring.
This advice is not given to stupid sinners, or such as are unconcerned about their state, or never had the least ground to conclude that they have had communion with God in any ordinance,—especially if their distress of conscience arises rather from a slavish fear of the wrath of God, than from a filial fear of him, or if they are more concerned about the dreadful consequences of sin, than about the intrinsic evil of it; I say, this advice is not given to such. But it is given to those, who, as formerly described, lament after the Lord; earnestly seek him, though they cannot, at present, find him; and have fervent desires for his presence, though no sensible enjoyment of it; and appear to have some small degrees of grace, though it be very weak.[16]
After bewailing and laboring, the answer says, “and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.” He may come to the Lord’s Supper because he finds those biblical requirements in him and has subsequently bewailed his unbelief and labored much to overcome it. He also ought to come because if he is so qualified, why would he avoid it? To partake would only strengthen him: “that he may be further strengthened.” The Word of God said, “But let a man examine himself, and so let him eat of that bread, and drink of that cup.” (1 Cor. 11:28) He has examined himself and so he should eat and drink!
[1] Richard Vines, A Treatise of the Right Institution, Administration, and Receiving of the Sacrament of the Lords-Supper (London, 1657), 285-286.
[2] See William Spurstowe † (d. 1666), The Wels of Salvation Opened: Or, a Treatise Discovering the Nature, Preciousnesse, Usefulness of Gospel-Promises, and Rules for the Right Application of Them (London, 1655), 170ff. Spurstowe develops the point that assurance is not the essence of faith.
[3] Derek Kidner, Psalms 73–150: An Introduction and Commentary, TOTC (Downers Grove: InterVarsity Press, 1975), 348.
[4] William Nicholson † (1591-1672), David’s Harp Strung and Tuned (London, 1662), 254
[5] William Spurstowe, The Wels of Salvation Opened, 173-174.
[6] Vines, A Treatise of the Right Institution, 287-288.
[7] Dr. Chad Van Dixhoorn dates Burrough’s birth to be 1601 (when baptized) but remains uncertain. Other references have his birthdate to be 1599.
[8] Jeremiah Burroughs, The Saints Happinesse (London, 1660), 137-138. Burroughs says that even though the person feels unsure, he should by faith cling to the promises: “though thou hast it not in sense, thou mayest have it in faith, and therefore exercise faith, and fetch it in that way, set faith on work in the promise” (111).
[9]Obadiah Sedgwick, The Fountain Opened (London, 1657), 425.
[10] Vines, A Treatise of the Right Institution, 288. Cf. Vines contributed a lot to the Assembly, see Chad Van Dixhoorn, ed. The Minutes and Papers of the Westminster Assembly, 1643-1652, 5 Vols. (Oxford: Oxford University Press, 2012), 1:141-142.
[11] Vines, A Treatise of the Right Institution, 288.
[12] Obadiah Sedgwick, The doubting beleever (London, 1641), 131-133. Sedgwick deals with doubting believers in this treatise. The section cited does not directly deal with the Lord’s Supper but the point he is making applies to what the LC teaches.
[13] Johannes G. Vos, The Westminster Larger Catechism: A Commentary (Phillipsburg, NJ: P&R, 2002), 498.
[14] The doubting beleever, 110ff.
[15] Vos, The Westminster Larger Catechism, 498.
[16] Thomas Ridgley, A Body of Divinity, vol. 2 (New York: Robert Carter & Brothers, 1855), 537.