The Covenant Sealed, Treatise · Chapter 7 · Section 10
SECT. X. Propoſition. 8.
FOr the Sacrament of the Lords Supper, No ſuch vaſt difference between baptiſme and the Lords Supper: that the one ſhould be a priviledge of the Church viſible, and the other peculiar, to the Church inviſible.there cannot be that vaſt difference and diſproportion between it and baptiſme, that the one ſhould be a priviledge of the Church viſible, and the other peculiar and proper to the Church inviſible: that all in the outward adminiſtration of the Covenant (as ſome ſpeak) ſhould be intereſſed in the one, and onelyonly thoſe that come up to the termes of the Covenant ſhould have any intereſt in the other. Chriſt gave order that Diſciples ſhould be baptized, Matth. 28.19. and he delivered his Supper to Diſciples, Matth. 26.26, 27. and it is more then ſtrange that diſciples ſhould be taken in that aequivocall way, as to hold out all in outward profeſſion, confoederation. and viſible Church communion, in the one, (as is almoſt generally agreed upon between Paedobaptiſts and their adverſaries) and to be reſtrayned to thoſe that anſwer to their profeſſion in the other; ſo that in the adminiſtration of the one, the diſpenſers have a firme rule to lead them, viz. viſibility of intereſt (as Mr. Cobbet hath largely ſhewn in his Vindication, pag. 52. Cou. 4.) and in the other can have nothing for their guide, but an inviſible work, left to their charity to conjecture. Diſciple therefore reſpective to either of the Sacraments (which are outward viſible ordinances and viſible Church priviledges) can be no more then a man of viſible intereſt. When Chriſt ſate down to the Paſſeover, it is ſaid he ſate down with the twelve, onelyonly they had right to eat of it in his company, Exod. 12.3. being of his family; And, as he was eating he gave the Supper, but then the phraſe is changed, he gave it to his Diſciples, onelyonly the twelve were occaſionally there, but it was inſtituted in behalf of all Diſciples, of which the number could not be ſmall; conſidering how many John had made and baptized, and Chriſt had made and baptized more then he, though not in perſon, but by his Diſciples, Joh. 4.1, 2. A reverend brother makes this practice of Chriſt at the firſt inſtitution and adminiſtration of the Supper, to be a directory for future, to receive ſuch onelyonly to it, as are the Diſciples of Chriſt. To which I willingly condeſcend, provided that the word be aright underſtood. I know the word is ſometimes taken in a reſtrayned ſenſe, for thoſe that indeed do the duty of diſciples, Joh. 8.31. If ye continue in my word, then are ye my Diſciples indeed; and, Luke 14.33. Whoſoever he be of you that forſaketh not all that he hath, he cannot be my Diſciple. As the word Iſraelite is ſometimes taken for thoſe that do the duty of Iſraelites, and are ſuch as Iſraelites ought to be, Joh. 1.47. Behold, an Iſraelite indeed, in whom there is no guile; when reſpective to fruition of Church ordinances (of what nature ſoever) all that were of Iſrael according to the fleſh or viſible Church-Members in Iſrael, are expreſſed by it. Diſciple, or Iſraelite, is a man of outward Covenant intereſt. The latitude of it, according to Scripture expreſſions, I have ſhewen, Treatiſe of the Covenant, pag. 208. All that were Chriſts family Diſciples, did eat of the Paſſeover with him, Matth. 26.18. even Judas, as is acknowledged, and ſcarce to be doubted of but he did eat of the Supper. It is more then ſtrange, that as a Diſciple he ſhould be taken into the Paſſeover, and a few houres after, as no Diſciple ſhould be put from the Supper. The Lords Supper is for the building of thoſe that Baptiſme takes in; But Baptiſme takes into the Church viſible. Viſible Church members have then intereſt in the Supper. When Sacraments are in their uſe diſtinguiſhed, one for admittance into the Church, and the other for growth; one as the Sacrament of our birth, and the other our nouriſhment, moſt underſtand the firſt of admiſſion into the Church viſible (well knowing that regeneration is not tyed to baptiſme,) but the growth many will have to be in the Church inviſible, which inharmonious diſcord between Ordinances of the ſame kind cannnot be ſuffered. To give notes of the Diſciples of Chriſt, for diſcovery of a Diſciple in the former ſenſe, by their affections to him, and ſuffering of affliction for him, are of ſingular uſe: Chriſt himſelf hath gone before us in it. But upon the notation of the word, becauſe Chriſt gave the Bread and Cup to Diſciples, to make the ſubject of that Sacrament to be onelyonly thoſe that reach theſe markes, is beſides the holy Ghoſts intention. All outward Ordinances are for the Church in fieri, and not onelyonly in facto, for the bringing of it on to Chriſt. I ſhould deſire to know where any outward ſenſible Ordinance is made, or how in reaſon, and according to Scripture, it can be made the proper peculiar right of inviſible members.