Sacramental Discourses Before and After the Lords Supper, Discourse 5
The Fifth Diſcourſe, Before The LORD's SUPPER. THE Sin and Danger OF Unworthy Receiving.
From 1 COR. XI.xxix:
He that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf.
SO deep and General is the Corruption of Mankind, that it may truly be ſaid of very Many, whoſe Carriage and Converſation is fair and unſpotted, that they are rather reſtrained by the Fear of Puniſhment, than of Guilt; of being Sufferers rather than of being Criminal. Such an Errour, it is true, is injurious to the Dignity of the Divine Law, and to the Honour and Authority of God's Government: Nevertheleſs God doth ſo far Accommodate himſelf to our State, as to Rule us by Moral Arguments, that are proper to Influence our Hopes and Fears; and therefore employs Threatnings as well as Promiſes, and puniſhes ſome, as Examples of Severity, to warn others from the like Tranſgreſſions.
This Method the Apoſtle makes uſe of, in this and the foregoing Chapter, when he deſigned to Reform the ſcandalous Abuſe of the Lord's Supper, which theſe Corinthians were guilty of. After he had Explained the Nature of the Inſtitution, and opened the Deſign and End of it, he had Repreſented it, as the Communion of the Body and Blood of Chriſt: He tells them what moſt manifeſtly follows from thence, viz. The Greatneſs of the Sin, to eat of that Bread, and drink of that Cup unworthily; that if they do it without Self Examination, they are guilty of the Body and Blood of the Lord; They offend againſt the Lord Redeemer, who hath appointed this Sacred Rite, and even againſt his Body and Blood, which are Signified and Repreſented by the Bread and Wine, as the Memorial and Sign of it.
This, to thoſe that have any due Regard to the Authority and Love of a dying Saviour, one would think ſhould be Argument enough; But leaſt it ſhould not, beſides the Declaration of their Sin, he Denounces the Puniſhment of it in theſe Words; That ſuch do eat and drink Damnation to themſelves.
Wherein we have Firſt, The Deſcription of their Puniſhment, who do unworthily partake of the Lord's Supper, That they eat and drink Damnation to themſelves. Secondly, the Reaſon of that Puniſhment, intimated in the Nature and kind of their Sin, That they diſcern not the Lord's Body.
Before I conſider the Puniſhment of Ʋnworthy Receivers, it will be proper to open a little the Nature of their Sin, mentioned in the latter part of the Verſe, Not diſcerning the Lord's Body. This may refer to the foregoing Expreſſion, of being Guilty of his body and blood; and the one Phraſe will give light to the other: Such as receive Unworthily, are Guilty of the body and blood of Chriſt, becauſe they do not diſcern, and diſtinguiſh it aright; They do not think of it as they ought; They do not carry it ſuitable to its Excellent Nature and Ʋſe; and ſo they eat and drink Judgment to themſelves, by not diſcerning the Lord's body; And thereby are Criminal againſt the Perſon of the Redeemer, as cloathed with Human Nature, and as giving the Memorials of his body and blood ſeparated, to betoken his Death and Sufferings. For ſo we remember a crucified Saviour in this Ordinance. It is therefore no wonder, if ſuch a Fault be ſeverely puniſhed.
That which we Tranſlate Diſcern, it is well known, ſignifies to make a difference between one thing and another; as Acts 15.19. So, not to diſcern the Lord's body, is not to difference and diſtinguiſh concerning it, to look no further than the outward ſenſe, not to make a difference between common and ſacramental bread, not to eye the body and blood of Chriſt, as ſignified by the Sacramental Elements; not to remember or conſider his cruel Sufferings, which this ſhould put us in Mind of. This, be ſure, is not to diſcern his body.
But few can be ſuppoſed ſo ignorant, as not ſpeculatively to diſcern and distinguiſh in this caſe. But practically to do ſo, is a greater matt…r; it Imports, to mind, to attend to, to eſteem, to honour; to apply, to uſe the body, and blood of Chriſt, and the ſign, and the Memorial of it, according to its Dignity and Excellency: And thereupon to compoſe the outward and inward Man, in partaking of this Ordinance, as thoſe that know we have to do with Chriſt himſelf, and that the body and blood of Jeſus Chriſt, is Refer'd to by the Bread and Wine. Such a diſcerning of his body would help to compoſe us to ſerious Reverence, would awaken ſuitable Affections. would excite the Exerciſe of Repentance, Faith, Love, Thankfulneſs and Joy, anſwerable to the Nature of this Feast of Love, upon the Sacrifice of Chriſt. This would Regulate the Behaviour of our Bodies, and the Temper of our Spirits, the Government of our Thoughts, and the Motions of our Affections, and make us Worthy Receivers. The Neglect of this, the not thus diſcerning the Lord's body, is the Sin here mentioned, and thereby they are Guilty of the body and blood of the Redeemer, i. e. They are Profanely Injurious to the very Perſon of Chriſt, they treat his ſacred body and precious blood unworthily, and with Contempt. It is a Guilt like theirs, that abuſed and crucified the Lord himſelf, when he was upon Earth; It is a Sin again… the body of Jeſus Chriſt, againſt his Humanity; which of all Creatures that ever were upon Earth, or that are now in Heaven, is the moſt Sacred. The Affront, Contempt and Injury, Redounds to the bleſſed Redeemer, as God Incarnate, as having our Nature now in Heaven: 'tis an Injury to the body of Chriſt: That Body wherein he bore our Sins upon the Croſs; wherein as a Sacrifice for Sin, he offered himſelf to God; That Body that was prepared for him, and formed by the Holy Ghoſt in the Womb of the Virgin; that was afterwards Gloriouſly raiſed from the Dead to a Divine Life, and is now in Heaven, the Wonder and Admiration of the bleſſed Angels, and Raiſed to a State of Glory there, as the Pledge and Earneſt of our Reſurrection and Bliſs. The not diſcerning the Lord's body, has ſuch a Guilt as this Implyed in it.
2. The Puniſhment of this Sin of Ʋnworthy Receiving, (expreſſed by not diſcerning the Lor'ds body,) is here ſet forth by Eating and Drinking Damnation to our our ſelves, or Judgment to our ſelves. That is, As ſure as he eats and drinks, if he do it unworthily; So certain it is, that Judgment ſhall follow; he eats and drinks Judgment to himſelf. That Addition, To himſelf, may denote two Things:
First, That the whole blame ſhould be laid upon our ſelves; If ſuch a Divine Inſtitution, deſigned for the Spiritual Good and Advantage of our Souls, do prove to our Detriment and Damage: In ſuch a caſe, it is we our ſelves that are the ſole Cauſe of it.
Secondly, The Expreſſion may Import further, That ſuch as Receive Ʋnworthily, they only hurt and defile Themſelves, but not other Men that communicate with them. You may partake worthily, and to Edification, while Another, by unworthy Receiving, that ſits in the ſame Pew, may Eat and drink Judgment and condemnation; but he eats and drinks Judgment to himſelf only, not to You. Epheſ. 4.5. Every man ſhall bear his own burden: Let every man prove his own work. It cannot be thought, that our Lord was defiled by coming to the Baptiſm of John, when there were ſuch a Generation of Vipers who came to it, as well as Chriſt: Or that our Lord and the Eleven Apostles were defiled by the company of Judas at the Paſſover-Supper: For there be ſure he was; The Lord's-Supper was at the cloſe of it: And for his being preſent at that alſo, many contend, though*See Mr. Charnock, Of the Lord's Supper, 2d. Vol. p. 7…3 Compared with Mr. Kettlewell, Of the Lord's Supper, 12o 1687. p. 387, 388, &c. The one for his being Preſent, the other againſt it. Others think it probable, that he went out before.
But the preſence of ſome unworthy perſons is made an Argument by many againſt their Partaking of the Lord's Supper, in ſuch or ſuch a particular Church, as if their preſence would defile and infect them.
This therefore I ſhall conſider as one Objection, which ſeveral are apt to make againſt the Performance of this Duty, Of frequent remembring the Death of Chriſt at his Table.
And then, Secondly, Conſider the other Objection, from this Text, viz. From the Danger of Receiving Ʋnworthily, leſt they ſhould Eat and Drink Damnation to themſelves. And,
Thirdly, What many more are wont to plead, That the Danger being ſo great, they durſt not Adventure, till they know that they are Believers, or ſuch as are Invited: For, it is Children's bread, and they durſt not come till they are Aſſured of their Regeneration and Adoption. I ſhall therefore enquire, Whether any ought to come to the Lord's Table, till they have Aſſurance, or while they want it.
1. It is Objected by many, That they do not Communicate, becauſe there are ſuch and ſuch Admitted, who ought not to come to the Table of the Lord: Such as walk diſorderly, who diſcredit their Profeſſion, and are as bad as any of their Neighbours, and Acquaintance. And the Apoſtle ſays, 1 Cor. 5.10. That with ſuch we ſhould not ſo much as eat. That we ſhould have no fellowſhip with the unfruitful works of darkneſs, Epheſ. 5.11. That we ſhould withdraw, and ſeparate, and have no free familiarity with ſuch. 2 Theſ. 3.6. 2 Tim. 3.5. 2 Cor. 6.17.
I Anſwer, Firſt, That the Separation from Wicked Men required in ſuch Paſſages of Holy Scripture, refers to our intimate Converſe and Familiarity with ſuch, who live in notorious and ſcandalous Sins, and do not Teſtifie their Repentance; We muſt avoid their company leſt we be Infected: And there is much more danger of Infection, by Familiarity with them in daily Converſe, than by joyning with them in Religious Duties. But we muſt be careful not to call thoſe Ʋngodly, whom we cannot prove to be ſo; we ſhould rather hope they are not, unleſs we can prove the contrary. What Sins are there, that even a good Man, by the ſurprize of a Temptation, may not commit, who yet mourns in ſecret, and truly Repents? It may be you may have heard of the Sins of many, of whoſe Repentance you have not heard; And yet they might truly Repent, and you might know it, if you would enquire. But where the mixture of the …ares and the Wheat is ſuch, that the one cannot be pull'd up without the other; both muſt grow together till the Harveſt. Such a Difference as God will make at the laſt Day, cannot now be made by us.
We may ſafer let the Righteous and Wicked go together, as if all were Righteous, when we cannot prove the contrary; And we do not therein make a falſe Judgment: we do not judge, that it is certain that ſuch and ſuch are Sincere, and truly Godly, but that it is probable they may be ſo. And we may have a ſtronger Confidence concerning the Sincerity of Some, while we have only probable Hopes of Others; yea with ſuch Hopes there may be ſome Fear of their Hypocriſie joyned, when yet there is not ſufficient Evidence againſt ſuch to bar them from the Lord's Table; much leſs to exclude them after once they are Admitted to ſuch a Priviledge. A ſeemingly ſerious Profeſſion, if not contradicted by a contrary Profeſſion of Words or Actions, is the Evidence of Men's Intereſt in Church-Priviledges, *See Mr. Baxter's third Diſput. Of Right to Sacraments, 410.in Foro Eccleſiae. Charity believeth all things, and hopeth all things.
2. You ought firſt in Charity to reprove the guilty Perſons, as you have opportunity, and to acq…aint the Paſtors of the Churches, that they may deal faithfully with them in order to their Repentance▪ and Several by ſuch means may be brought to give you Satisfaction concerning their true Repentance, and Amendment. But there are many who are ſo far from this, that, on the contrary, they ſolicit and tempt men to Sin, if they know they come to the Lords Table, that they may find occaſion to reproach Re…igion: and others applaud and conſent with ſuch as do this, that they may ſhame Religion by the Irregularities, and Exceſſes of ſome that profeſs it. Such have a dreadful Account to give to God. And ſo have they, who come to the Lords Table, and yet by their Drunkenneſs, or Unfaithfulneſs, their Worldlyneſs, or Unrighteouſneſs, or any diſorderly walking, do give occaſion to ſuch an Objection, and open the mouths of Enemies to reflect Diſhonour, and Reproach upon the Profeſſion of Religion in General, and upon that particular Church or Congregati…n, unto which they are joined. Such have a double Guilt to anſwer for, and woe be to them, if they do not Repent. Such as theſe we often warn not to come to the Lord's Table, till they give ſome good Teſtimony of their Repentance, and ſo far as they are known, they ought to be refus'd.
3. If you know of a purer Communion, where there are none but Saints, at leaſt ſuch as you are ſtrongly confident to be ſo; rather go and joyn with them, and communicate there, but do not live in the neglect and omiſſion of this Duty. For I am not pleading for any particular Church, or Society of Chriſtians, but only ſpeaking of the Duty in general, of all ſincere Chriſtians, to joyn ſomewhere, for the Participation of this Ordinance. If you are ſcrupulous as to the Company admitted in ſome Chriſtian Aſſemblies, and know of Others, which you think are purer, where you believe you can ſtatedly communicate more to your Edification, do it without Delay. You are allowed by God, (and at preſent by the Laws of the Land too) to chuſe your own Paſtor.
4. However you ought to conſider, That it is impoſſible but ſome Hypocrites, and falſe Profeſſors▪ will be Admitted to the Lord's Table. Not only as Pride, and Covetouſneſs, and Envy, and ſome ſuch Sins, are hard to be defined, ſo as to convince a particular Perſon, that in a prevailing Degree he is guilty of theſe: Not only as it is hard to determine what particular Acts, now and then, of groſſer Sins, are conſiſtent with true Grace: But becauſe the Tares and Wheat are mixt together in the viſible Church, and All are not Iſrael that are of Iſrael. If we will Communicate with none but Saints, there is no Church on Earth we can joyn with, without Fear and Doubting. So that if the Errours and Faults of the Paſtors, or of the People, with whom we joyn in the Worſhip of God, do defile us, and make us guilty,; or if our Communion with them upon that account, be a Sin, we ſhould joyn no where at all.
'Tis true, If the Doctrine, Ordinances, and Worſhip of any Church be ſo corrupted, as that the Subſtance of the Worſhip is unlawful, Separation is a Duty: For when any Thing ſinful is required of us, as neceſſary to our Communion; in ſuch Caſes, Separation is a Christians Duty. *See Mr. Vines, On the Lord's Supper, Chap. 20.But to keep from the Ordinance, becauſe ſome come unworthily to it, hath no Order or Command of Chriſt to warrant it. Though he had many Things againſt the Seven Aſian Churches, Rev. 2.3. yet he did not call them to ſeparate; but there are Promiſes to them, if they keep themſelves pure.
5. If it be unavoidable to Communicate with ſome ſuch, as are not ſincere Chriſtians, then to do ſo is not unlawful. Every one is to Examine himſelf; ſo ſays the Apostle to theſe Corinthians, among whom there were ſo many unworthy Communicants; and if they Eat and drink unworthily, they did Eat and drink Judgment to Themſelves. Though the Apoſtle ſpeaks of the Prophanation of that Ordinance by Some, he does not bid Others Withdraw, and Separate upon that Account. Chriſt hath commanded thee to Examine thy ſelf, and ſo eat; but it is not neceſſary thou ſhouldſt Examine and know the fitneſs of all Others. How would you know when to Communicate, if we may not do it, till Others be prepared as well as we. Great Strictneſs, and Severity ſhould be uſed in Judging of our ſelves, and our own Caſe; but we muſt uſe Great charity, and tenderneſs, as to the caſe of Others; and not conclude them Hypocrites, when we cannot tell but they truly Repent. But if they do not, their Preſence cannot pollute me, if I endeavour to diſcharge my Duty, by perſonal private Reproof; and then if that be unſucceſsful, with Others, and afterwards by acquainting the Paſtors of the Church, &c.
If I have Right to come to the Lord's Table, ſhall the coming of Another that has none, bar my Right? Shall I ſin in keeping from the Ordinance, becauſe another ſins in coming to it? Or becauſe the Church, or the Paſtor ſins in not Exclu…ing of him? The power of the Keys is not in my hand, I have no Authority to caſt out ſuch a Member. And though that particular Paſtor, or Church ſhould be faulty in not doing of it, it is not yet a ſufficient ground o… my Separation, Rev. 2.14.15.20. It I have a Wedding Garment, I will come to the Marriage Feast, though there ſhould be Others there that have none. Should not I offer my Gift at the Altar, becauſe my Neighbour comes there with me, who ſhould firſt go, and be reconciled to his brother? I may reliſh and digeſt my Food, though there is one who ſits by me, who hath a weak Stomach and a bad Digeſtion. If I am duly prepared, it will not hurt me that Another is not: Whilſt I partake not of other Mens Sins, ſurely I may joyn with them, in the Performance of neceſſary Duties.
I ſay not, That the Wicked and the Ʋnregenerate ought to come; you often hear me declare the contrary, ſuch are forbidden to come. But if they will come under a falſe profeſſion, and ſhew of Religion, after having been forewarned of their Danger, and been faithfully told their Duty: It is at their own Peril, and they eat and drink Judgment to themſelves, and to no body elſe: For, neither a Minister of Chriſt, nor a private Chriſtian, can deny Communion with ſeveral perſons, who if they would judge righteous Judgment concerning themſelves ought to tarry away: As having no Right before God to come to the Table of the Lord, as the Caſe is with them at preſent.
In ſhort. It is unlawful to Communicate with Wicked Men, if they be ſo bad, and their Number ſo great, as that it is our Duty to forſake ſuch a Church: If Hereſie and Impiety be juſtified by the Major Vote, and bare down Faith and Godlineſs, then that particular Society is uncapable of the Ends of Church-Communion, and ſo to joyn there would be ſinful. But in Caſes of leſſer Irregularity, if we do not ſin by the Neglect of our Duty, it will be no ſin of ours to Communicate with that Church, though Unworthy Perſons be Admitted. The Sins of the Paſtor, and of particular Delinquents, are not ours; much leſs may we refuſe Communion upon the account of other Men's Faults, when we have not done our Duty in order to the Remedy and Cure of them.
2. Object. But others will ſay, I am truly afraid to venture; the Danger of Ʋnworthy Receiving is ſo very great, that it makes me tremble to conſider it. I have been many years frighted with your Text, That he that Eats and Drinks Unworthily, eats and drinks Damnation to himſelf.
Anſw. 1. The Word which we tranſlate Damnation, ſignifies only Judgment, or Puniſhment in the general, and ſo is uſed in ſeveral places. What Judgment therefore is meant, the Context muſt determine; And that ſpeaks principally of Temporal Puniſhments; for ſuch are mentioned, Verſe 30. as inflicted on the Corinthians, for the Profanation of this Ordinance. For this cauſe ſome of you are ſick and weak, and many are fallen aſleep. Beſides, the Reaſon that is aſſigned for theſe Puniſhments, or Judgments, was, That they might not be condemned with the World, Verſe 32. For when we are judged, ſays the Apostle; It is the ſame word; it may be as well Rendred Damned, as that in the Text, Damnation. But when we are judged, we are chaſtned of the Lord, that we may not be condemned with the World. God did thus judge, or puniſh the Corinthians in this World, that they might be Reformed, and not periſh Eternally. So that he who Eats and drinks unworthily, may fear leſt his Contempt and Profanation of the Ordinanance, be followed by ſome Remarkable Jugdment of God, at leaſt it was ſo in the Apoſtle's time.
2. Conſide… … That the Diſorders committed by the Corinthians, and occaſioned by their Love Feaſts that preceded the Lord's Supper; They were ſuch as were peculiar to thoſe Times, and are now Aboliſh'd and diſus'd. Chriſtians then Feaſted by themſelves in their Religious Aſſemblies, in Imitation of what the Heathens did in their Idol-Temples. The Rich ſent in their own Proviſions, and every one contributed to this Feaſt, by bringing ſome Portion; but there they banded into ſeveral Parties as they came, without tarrying one for another, and feeding lovingly together: Every one fell to that Portion of Meat which he brought, as if they were at home, when it ſhould have been divided in Common, and the Poor have had their ſhare: Whereas, ſays the Apoſtle, Some are hungry, and others intemperate, and drunken. This they are taxed with in the 22. Ver. What, ſays he, have ye not houſes to eat and to drink in? They made little or no Difference between theſe Love-Feaſts, and the Lord's Supper at the cloſe of them; between theſe Sacred Symbols of our Lord's Body, and Blood, and common Food and Drink. They were in the Houſe and Worſhip of God, juſt as in their own, and made no Diſtinction between this and a common Meal. Nay, it was worſe, They turned this Ordinance into a drunken Club, or a Riotous Entertainment, making it an Inſtrument and Occaſion of Debauchery. This was Eating and Drinking Ʋnworthily indeed; and no wonder if God did ſo ſeverely puniſh them for it. The Apoſtle Jude taxes theſe Love-Feaſts, Verſe 12. But there is no danger of ſuch Exceſſes at the Lord's Table now, or of eating and drinking Ʋnworthily in the ſame manner as the Corinthians did.
3. If we take Damnation for Eternal puniſhment, which Ʋnworthy Receiving does without Repentance expoſe to: Yet conſider, that the Wages of every Sin is Eternal Death. And you have the ſame Reaſon to be afraid of Other Sins, becauſe you run the ſame Hazard. The Sacrifices of the Wicked God abhors; And the very Prayers of the Hpocrite, are an Abomination to him. But,
4. Conſider, That by eating and dri…king his own Damnation, the Apoſtle does not mean, that every ſuch Perſon ſhall certainly and inevitably be damned; but that (without Repentance) it is a damning Sin: Unworthy eating is ſo, and ſo is ſinful abſtaining too, without Repentance: And why ſo much Tenderneſs in the one Caſe, and not in the other? No Man needs be blamed for being unwilling to Damn himſelf: But why ſhould Men be fearful of it in this Inſtance, and not in others? Infidelity, Diſobedience, and Impenitence, will as certainly expoſe a Man to Damnation, without the Sacrament, as with it. And they cannot fairly urge the Fear of Damnation againſt coming to it, who are not reſtrained thereby from other ſins, as damning as this.
5. That therefore which the Apoſtles words will moſt properly infer, and direct us to is this. That ſi…ce we are required, i… Obedience to Chriſt, to do this in rememb ance of him, and yet ſuch ſevere Puniſhments are threetned to thoſe that do it unworthily; The plain conſequence is this, That we ſhould not omit it, beca…ſe of the Command; nor yet careleſly undertake it, becauſe of the threatned Ju…gment. But it will by no means excuſe, or plead for the total neglect, and omiſſion of it.
'Tis plain, the Apoſtle never thought that the ſin and danger of doing a Duty amiſs, might be made an Exception againſt the doing i… at all; or …hat threatning Damnation to eating a d drinking unwo thily, ſhould f…are Men from eating and drinking at all. He takes what care he can, that the Duty may be perform'd▪ and the Err r in doing it, may be effectually prevented: But never makes the Danger of the one a Diſpenſation from the other. He tells them of the ſin, to eat and drink unworthily and of the puniſhment it makes 'em obnoxious to, but he doth not therefore tell 'em, they may ſtay away from the Sacrament, for fear of committing the ſin, or of incurring the Danger: Not even in that caſe, where they were actually Guilty, and really Puniſht.
6. You ought to conſider, That you will but increaſe your Sin and aggravate your Damnation, by all the other Duties of Religion, and other parts of Divine Worſhip, if you continue Impenitent. You are often told, that you ought not to come to this Table, till you Repent, and turn to God in Chriſt with all your heart and give up your ſelves intirely to be the Lord's: But if you do not Reſolve to do ſo, the ſame Argument will hold for the neglect of Prayer, and other parts of Divine Worſhip: All theſe will aggravate your ſin; But the Poſſibility of doing other Services of Religion amiſs, is not counted a ſufficient Reaſon for the not doing 'em.
After all ſuch pretences and excuſes, there is too much Reaſon to think, that the moſt are afraid of coming to this Ordinance, leſt the preparing for it, and the conſequent Duties which they know are required, ſhould interrupt their Senſual Pleaſures, or their inordinate Proſecution of the World, and oblige them to leave their ſins, which, as yet, they have no mind to part with. Such as theſe ought not to come indeed, they have other work firſt to do: They are firſt called to Repentance, and Faith in Chriſt, and afterwards to the Communion of his Body and Blood. They are called to underſtand and own their Baptiſmal Covenant by the Anſwer of a good Conſcience, and then to renew it at the Table of the Lord; This Priviledge belongs not to them, till they have truly repented, and forſaken ſin, and yielded themſelves to be the Lord's.
3. Object. But others are ready to ſay, I would come, and have had many a Thought about it; But I doubt of my own Sincerity, and the truth of my Grace; I know it is Childrens Bread, and I am not certain I am one of that number. And does not the Apostle tell us, That he that doubteth, is damned if he eat? Now I doubt whether I am paſſed from Death to Life or no; May ſuch a one as I venture to come, who have no Aſſurance that I am in a State of Grace? Are all thoſe unworthy, and unfit to come, who come in any other State of Soul, than they think they may ſafely dye in?
Several things may be ſaid in Anſwer to this.
1. That many miſtake the Nature of true Faith and Sincerity, and think, if they have not Aſſurance of the Love of God, that therefore they have no true Faith. They make ſaving Juſtifying Faith to conſiſt in believing the ſpecial Love of Chriſt to their Souls, in believing that their ſins are pardoned, and that they are in Chriſt. But this is a dangerous Miſtake, which one would wonder, under ſuch clear Light as we enjoy, ſhould be ſo common.
For how unſpeakable is the Difference between the Truth of Grace, and the Knowledge of its being true; between a hearty Conſent to the Terms of the Covenant, and the Reflex Act of Faith, ſo as to be able to ſay, I know my Intereſt in the Covenant. Many a falſe Profeſſor may flatter himſelf, that his Faith is true, when it is not; and many an Ʋpright Chriſtian may doubt and queſtion, Whether he be one or no? But the Latter ſhall one Day be aſhamed of their Fears, as the Former of their Hopes. The Lord knoweth who are his, when many that are His, do not know it themſelves. And if a Miniſter of Chriſt will ask a few home cloſe Queſtions of ſuch doubting, trembling Chriſtians, by which their hearty conſent to the Covenant may be judged of: Their Anſwers plainly ſhew, That they believe in Chriſt, and love him above all the World, and regard no Iniquity in their hearts; And yet will continue to doubt of their Integrity, though the Bent of their Hearts, and the Endeavours of their Lives, do abundantly prove that they are Sincere.
2ly. However, it may ordinarily be known whether your Faith be of the right kind or no; and whether you are Ʋpright towards God or no. We are bid to Examine, and Search, and try, and prove our ſelves, in order to it; that we may find the Mark and Impreſs of God upon our Souls, the Fruits of the ſanctifying Spirit there, and ſo have Rejoycing in our ſelves, and not in another. It is ſo far from being unlawful to collect Comfort from the Marks and Signs of our Sanctification, and to prove our Ʋnion to Chriſt, and Juſtification that way; that it is the very Method of the Gospel, to direct us to know our State towards God, by thus looking inward, to find the Image of Chriſt upon the Soul, and by obſerving the Fruits of the Spirit in a godly Converſation.
Such doubting Chriſtians would do well to Conſult ſome Faithful Miniſter of Chriſt, and Repreſent the State of their own Caſe, what they feel; that ſo they may be told what it doth ſignifie, and be help'd to judge of themſelves.
It is granted, that you know how it is with you, better than any Miniſter can do: For, as*Mr. Baxter. One well expreſſes it, A Patient knows better than any Phyſician what he feels; but a Phyſician when he hears it, can tell from what Cauſe it comes, and what is the Nature of the Diſeaſe, and what is like to come of it, and what is the proper Method for a Cure.
There is a great deal of Reaſon, why you ſhould expect and hope for the Reſolution of your Doubts in ſuch Caſes, by conſulting ſome Miniſter of Chriſt; eſpecially him, under whoſe Miniſtry you have choſen to place your ſelves, as the Helper of your Faith, and Joy.
3. The Penitent Chriſtian, though he want Aſſurance, is Accepted of God, and hath Right to this Ordinance, whether he believe it or no. If you unfeignedly conſent to the Covenant of Grace, and with an humble penitent Senſe of your paſt Sins, are willing and deſirous to cloſe with Chriſt, on the Terms of the Goſpel, That God ſhall be your God, and Chriſt your Redeemer and Lord, and the Holy Spirit your Sanctifier and Guide; If you are willing, heartily willing, to give up your ſelves to be inſtructed, ruled, and ſaved by him: This is the very Heart of ſaving Faith. And if this be your Character, you are the Members of Chriſt, and ought to come to the Lord's Table: For though your timorouſneſs, and preſent Scruples may make you Suſpend for a-while, they cannot deprive you of your Right to the Ordinance; nor diſoblige you from the Duty of coming to it. For All ſuch who unfeignedly conſent to the Covenant, they may, and ought to come, to ſignifie their Conſent, and to receive the Seal of the Covenant.
4. Every Chriſtian ought to endeavour to know his State; leſt they be diſtracted between the Hopes of God's Acceptance of them on the one hand, and the Fears of coming Ʋnworthily on the other. Becauſe they doubt of their Worhtineſs, they fear to come: And becauſe they have ſome good Hope, they dare not ſtay away, leſt they neglect their Duty.
The proper Remedy, is to Reſolve Unfeignedly to pleaſe God, and obey him in this, and all other Inſtances; and then do this in Remembrance of Chriſt, as what all his Followers are obliged to do. It may be that Ignorance of thy State, from whence thy Doubts proceeds, is owing to the Neglect of Self Examination, and the uſe of proper Means to know thy Self.
5. It may yet be Adviſeable for ſome melancholy tempted Perſons, under ſome perplexing Doubts, to ſtay away for a-while, till they have competently over-come their Fear; leſt they ſhould get more hurt than good, and be even ſwallowed up with Desperation, ſhould they come; while they uſe better Means to be acquainted with themſelves. It is better for them to do ſo, than that all the Hypocrites, and Impenitent perſons in the Congregation, ſhould be told it is their Duty to come to the Lord's Table, if they can but make themſelves uncertain, whether they be Impenitent or no.
6. However, he that, upon the beſt Search and Examination of himſelf, as to his Heart and Life, can ſay, That it is true, I am not certain, that my Heart is ſincere with God in his Covenant; yet I must ſay, (and bleſſed be God that I can ſay it,) that as far as I know my own Heart, I think I do truly Repent of all my paſt Sins, and that I do unfeignedly conſent to the Covenant; I am not fully ſure, but ſo far as I know my own Heart, I do. Such a one may come to the Lord's Table, and find Welcom.
And the Truth is, if None ſhould come but ſuch as have full Aſſurance, and a Certainty of their Salvation; I think in moſt places there would be very few Communicants: very many of you that do come would tarry away, and ought to do ſo, and I ſhould be one of the Number.
7. As to the Apoſtle's Expreſſion, Rom. 14.24. He that doubts is dam…ed if he eat. In the Original it is, Is ſelf condemned. But it is not meant of eating at the Lord's Table, but of eating Meats, which he doubts whether it be lawful to eat of, when at the ſame time he knows it is lawful to forbear. In caſes of ſuch indifferent things, the ſafeſt courſe is to forbear; but in a caſe of Duty, your doubting alone will not diſoblige you: Elſe Men might give over any Duty, without ſin, if they are but blind, or erroneous enough to doubt whether it be a Duty. If thou art a real upright Chriſtian, though a doubting one, thy doubts will not make the neglect of this Ordinance not to be a ſin.
8. Be ſure of this, He that endeavours not, to know his State, and to be prepared to come to this Ordinance, he lives in continual ſin. Let them conſider it, who fright themſelves with the danger of coming unworthily, but ſeldom think of the ſin and danger of not coming at all. He that continues in his ſin, and will adventure to eat of this Bread, and drink of this Cup, he ſhall be judged and puniſhed; and ſo ſhall he that ſtays away, and will not pay this part of Homage and Worſhip unto Chriſt, which he requires of all his Followers, in Remembrance of his dying Love: He who is not fit company for Chriſt, and the Faithful, at this Feaſt of Love, cannot be in a good and ſafe condition; his Buſineſs is to Repent, and to get Ready.
9. Let weak Chriſtians, who have ſome Doubts remaining, conſider, That this Ordinance is appointed for an help to weak Faith. The Seals of the Covenant are for greater Confirmation to us, That the Heirs of the Promiſe might have abunddant Conſolation. In this Sacrament God ſpeaks more ſolemnly, more particularly, more affectionately to us, for the help of our Faith. A ſealed Pardon is here offered to every one by Name. That which is ſpoken in general by the preaching of the Word, is here particularly applyed to individual perſons. And uſually the ſincerely Penitent get Relief and Comfort, againſt their Doubts, and Jealouſies, and Fears, by Obedience to Christ in this Ordinance. To Allude to that Expreſſion, Luke 24.30. Chriſt was known to his Diſciples in breaking of Bread. I ſay Allude to it, for I queſtion whether that was Sacramental Bread; though*Dr. Bury, and others. ſome plead ſtrongly for it.
Laſtly, If we have any good Hope through Grace, notwithſtanding ſome Remaining Doubts and Fears; though we cannot come with Aſſurance, we may come humbly and penitently. We may give up our ſelves again to God in Chriſt as his Servants, though we cannot ſay certainly, that he is our Saviour. We are Sinners, and need a Pardon; we are penitent Sinners, and are deſirous of one. If we do not know we are pardoned Sinners, yet let us come penitently, humbling our ſelves before him, under the ſenſe of our Vileneſs, as knowing we need a Saviour to Reconcile and Juſtifie us. Let us look upon him as the Saviour, whom we have pierced whom we have crucified, if we cannot look upon him as Ours in ſpecial Covenant. Let us take ſhame to our ſelves, and acknowledge the Guilt of our Sin, though we cannot apply the Comfort of his Salvation. You may come (*Dr. Manton. ſaith One) with brokenneſs of Heart for Sin, when you cannot come with the Joy and Rejoycing of Aſſured Believers. You may hunger and thirst after Righteouſneſs, and have earneſt, eager, fervent Deſires after him; though you cannot, dare not, Glory in him as yours.
Let us therefore Apply our ſelves to him as we can, though we cannot Apply him to our ſelves as we would. Let us ſtir up the Grace that is in us, do our beſt, uſe the weak Faith we have, and ſay, Lord, I believe, help my unbelief. I cannot ſay, it may be, with the Apoſtle, That the Life I live, is by the Faith of the Son of God, who loved me, and gave himſelf for me: But I can ſay with the ſame Apoſtle, in another place, That this is a Faithful Saying, and worthy of all Acceptation, That Chriſt came into the World to ſave Sinners, of whom I am Chief. I cannot ſay as yet, My beloved is mine; But I muſt ſay, I will ſay, that I am his; I reſolve to be ſo, wholly, only, entirely, unreſervedly, everlaſtingly his. Lord, I am thine, ſays David; O ſave me, for I am thine. It would be more comfortable if we could ſay, Lord, thou art mine; Thou haſt accepted me in thy Chriſt, Thou haſt placed thy Image and Love upon me, and Adopted me into thy Family. But though I cannot ſay, Thou art thus mine; yet this I can ſay, I am thine by my own choice, I am thine by the Reſignation of my ſelf, and all I have to thee; I am thine by entire Devotedneſs to thee, and ſincere Deſire to pleaſe thee: I am thine, and if thou caſt me off, and reject me, and I periſh for ever; there ſhall one periſh that was heartily reſolved to be the Lord's; and this I hope, believe, and know, ſhall never be.
To conclude therefore, You that want Aſſurance, who are filled with Doubts and Fears concerning your State, and therefore keep from the Lord's Table, you muſt endeavour to come in this manner. For my own part, I muſt profeſs, (though I hope it is better with ſome ſtronger Chriſtians) that this laſt mentioned Particular is very often to me, the Support and ſtay of my Soul. And thanks be to God, if in the Sincerity of our Hearts we can reach this; we may then expect to meet with Welcome, and Conſolation. But if we do not, though we ſhould never have ſenſible Conſolation, and full Aſſurance, and raiſed Joys, at the Table of the Lord, never while we live; yet the Authority of Chriſt requiring us, To do this in Remembrance of him, ſhould be enough to determine our Practice, againſt all the little Cavils and Objections, that may be made againſt it. O let us not be wanting in our Duty, and the God of Love and Grace, who is the Father of Mercies, and our Gracious Redeemer, of whoſe Compaſſion we have had ſuch large and dear Experience, will never be wanting to thoſe, who diligently and ſincerely ſeek him.
THE END.