The Covenant Sealed, Treatise · Chapter 7 · Section 11
SECT. XI. Propoſition. 9,
THe Sacrament of the Supper (no more then other Ordinances) is not limited to thoſe that have received a new life in Chriſt by the Spirit, that are actually regenerate, and in grace; The Lords Supper is not limited to thoſe that have received a new life by the Spirit.others as they may be admitted without ſin, ſo they are in a capacity and poſſbility, to receive benefit from it. This I am not ignorant that ſome will queſtion: But let theſe conſider before they cenſure.
Firſt, That it is an external Ordinance as hath been ſaid, Arguments. a priviledge of the Church as viſible, put into the hands of thoſe for edification, that are not able to diſcern men of ſpiritual life, and inviſible intereſt. And though there be characteriſticall differnces, whereby a man in grace, and he that is ſhort of it, may be diſtinguiſhed; whereby all bad ground at the beſt may be differenced from that which is good: yet they are ſuch, whereby a man is to make trial of himſelf, onelyonly they are Spirit-works; and none knowes them in any man ſave the Spirit that is in him, and therefore no marks for any others cognizance. For a Miniſter of Chriſt to diſpence by command the Sacrament to many, when he knowes that it is of poſſible uſe and benefit to ſome few, unto theſe it is food and nouriſhment unto life; unto the others as Rats-bane, Poyſon, and onelyonly for death; is ſuch a ſnare that may hold him in his adminiſtration, in all horror and amazement. A fad dilemma, either to lay aſide an Ordinance of Chriſt, and ſo never come up in his place to the whole of his duty; or elſe to deliver to them that which will inevitably be the ruine and deſtruction of ſo many of them. I know no poſſible way that can be ſuppoſed, or ſo much as pretended for avoidance; but in the Name of Chriſt, to give warning to all, in whom this new life by the Spirit is not, to abſtain every man and woman not actually regenerate, on their peril to keep off. Let them ſay, ſome know their danger in the higheſt terms that can be uttered, and then if they come, their blood is on their own heads, and the Miniſter of Chriſt hath by this means delivered his ſoul. But to this I have three things to ſay, 1. That it is, (as I ſuppoſe) without all Scripture-precedent, to warn men upon account of want of a new life by the Spirit, wholly to keep off from this, or any other Ordinance of Chriſt. I know we muſt warn men of their ſin, and the judgement hanging over their heads for ſin (in which let it be our prayer, that we may be more faithful) but that we ſhould warn men upon this account, upon this very ground, to hold off from all addreſſe to Ordinances, I have not learnt. 2. I ſay, this doth preſuppoſe that which is wont to be denyed, unregenerate men to be in a capacity to examine themſelves reſpective to this Ordinance. How can we warn them upon want of juſtifying faith, and the ſaving work of repentance, to hold back, when they are in an incapacity upon trial to find themſelves thus wanting? 3. Shall we not hereby pluck the thorne out of our own ſides, and as much as in us lyes, thruſt it into the ſides of many of our hungry, thirſty, and poor in ſpirit people? How many may we ſuppoſe are in grace, through a work happily begun on their ſouls? yet for ſeveral reaſons are not able to ſee this grace, or reach to any diſcovery of it. Sometimes by reaſon of the infancy of the work upon their hearts, being yet babes, or rather embryo's in grace. The firſt that appears upon light received, is an army of luſts and potent corruptions, as we know Paul ſets it out. This cloudes for preſent any other weak work, that as yet in preſent is wrought. In this time Satan is not wanting, he did not ſhew ſo much artifice before to leſſen their ſin, but he now makes uſe of as much to aggravate it: and as he was induſtrious before to ſeduce, now he is as buſie to accuſe. He led the inceſtuous man to incontinency, 1 Cor. 7.4. And we know Paul feares, leaſt upon continuance of the Church-cenſure, he would gain advantage to ſwallow him up in overmuch ſorrow, 2 Cor. 2.8, 11. Theſe perhaps as yet are not able to give an account of the nature of faith and repentance, or their genuine fruits; much leſſe are they able, by a reflex act to conclude the truth of them in their ſouls. Sometimes by reaſon of ſome ſharpe conflict of temptation, being under the ſhock and aſſault of it, and therefore whatſoever they have ſeen of grace heretofore, or the favour of God, now it is under a cloud (which I believe was Pauls caſe, when a meſſenger of Satan was ſent to buffet him, and a thorne in the fleſh given him,) ſeeing it is put in oppoſition to the abundance of revelations that he had being taken up into the third heavens, 2 Cor. 12.) and therefore had need of Ordinances for ſupport. Sometimes on a ſoyle received by temptation, of which his own heart, and not the Church is witneſſe; and therefore is at a loſſe of the joy of his ſalvation, and ſtands in need of ſtrength for recovery. Sometimes by over-much ſloath, and ruſt contracted on his graces through negligence, which is ſuppoſed to be the caſe of the ſpouſe indulging her ſelf too much in carnal eaſe, Cant. 5.2. I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? Sometimes God out of prerogative, withdrawing the rayes of his Spirit, and refuſing to teſtifie with our ſpirits, in which caſe the ſoul that is moſt upright with God, and ſincere in his feare, walks in darkneſſe and ſees no light; in which there is need of all communications from God, and attendance upon him in Ordinances. When theſe ſhall hear all in whom the work of grace is not in truth, thus warned to keep back, and told of the high danger of approaching to this Table in ſuch away aggravated, will not they put in their name, and ſay their ſouls are now ſpoke to? They muſt therefore abſent themſelves, and ſo the ſmoaking flax is quenched, and the bruiſed reed broke. There, have not been a few hungry ſad ſouls that I have known, that have born the terror of the Lord, ſeparate themſelves for this reaſon. But it will be replyed by thoſe that give this warning, that they mean not theſe, they are not at all intended in their ſpeech; theſe they would tender, and with all endeared affection of love encourage, as thoſe that have moſt need, and are moſt fit to receive food, for their ſtrength. But all of this helps not, when this Propoſition is laid down, That no man in whom juſtifying faith, and a new life by the Spirit is not wrought, may dare, otherwiſe then on the peril of his ſoul, to draw nigh hither: will not ſuch a ſoul, neceſſarily aſſume? A new life through the Spirit is not wrought in my ſoul; I am conſcious to my ſelf that I am carnal: whatſoever endeavours I have uſed to believe, yet how far am I from faith in ſtrength and truth? I find my ſelf all over doubts and fears, and plunged in unbelief. And though I have made it my buſineſſe to keep off from ſin, yet how far am I from a true change by repentance? I find my heart hard, obdurate, even as an adamant; yea, the poor deſerted ſoul will take to it ſelf the ſtate of Cain, the condition of Judas: If there be any other high in wickedneſſe, they have matched, yea, they have exceeded them. They are to put it to the queſtion, whether they are in grace or no? whether they have a new life wrought, or as yet are ſhort of it? This they muſt either determine in the affirmative, that they are in grace, at leaſt there are thoſe hopeful ſigns in preſent, that they cannot but conclude it, and then they ſafely may come, upon ſight of this they may with cheerfulneſſe make their addreſſe; or elſe they muſt carrie it in the negative, all that is yet wrought is not life, is not grace, is not faith in its power, is not repentance in truth, as they can do no other that walk in darkneſſe, and ſee no light; that ſay, God hath forgotten to be gracious, and ſo they muſt keep off from the Ordinance, and debar themſelves from thoſe cordials, thoſe apples, thoſe flagons that are there tendered: and ſick of love, yet dare not intermeddle with the Lords tokens that are tendered to them: or in the third place ſuſpend, and ſo ſit down in doubtful fears, whether they have grace or no; and then that of the Apoſtle, Rom. 14.23. He that doubteth, is damned if he eat, becauſe he eateth not of faith, for whatſoever is not of faith is ſin, will ſoon come into their thoughts, and ſo all that are ſhort of fulneſſe of aſſurance, muſt in dreadful horror ſeparate themſelves.
Secondly, This Sacrament, in that it is a Sacrament, hath the name and nature of a ſeal, (as we ſee in the text, and God willing ſhall be ſhewn) a viſible ſeal, intruſted in the hands of man; and therefore muſt needs be of a more different latitude and large extent, then that ſeal which God reſerves in his own keeping, the ſeal of the Spirit, The Lord knowes them that are his, 2 Tim. 2.19. But man is to ſeek who are the Lords, God knowes how to put to his ſeal to his own; man who hath not this knowledg muſt needs be here allowed a greater latitude; either men entruſted with it, muſt have the knowledge of God as to this particular, who they are in whom a new life is, and grace wrought; or elſe they muſt be allowed a greater latitude to take in men that make profeſſion of God, and as members in Church-Communion may be edified by it: I know this argument is carried another way, and that we conclude the contrary upon a double account.
1. Theſe ſeales of God (outward and inward) ſhould anſwer each to other. Thoſe that have the outward ſeal, they are to have the inward; thoſe that take into their hand the ſeal of the Sacrament ſhould have the impreſſe of the Spirit on their ſoules. To which I anſwer, That the writing of the Word with Inke and Paper in the Bible, and the writing in the heart by the Spirit, ſhould anſwer each the other: that is, every Chriſtian ſhould make it his buſineſſe, to hide that Word in his heart, that by the Miniſtery ſounds in his ears: and yet Chriſtians are not warned, not to take a Bible into their hands, till the impreſſe of that which is there is put on their hearts. The Word is delivered in a greater latitude, and ſo alſo muſt the Sacrament.
2. Some ſay, this Sacrament ſeales Goſpel-promiſes, onelyonly they therefore that can claime the promiſe, and have their intereſt in it, can claime the ſeal, otherwiſe the ſeal is put to a blank; there is a ſeal where there is no Covenant-promiſe. 1. I anſwer, this argument thus carried, ſpeaks ſadly to the hearts of all diſpenſers of the Sacraments: they muſt ſee there is a Covenant-promiſe, or elſe they muſt not dare to put to a ſeal. To put any mans ſeal to a blank paper where nothing is written, is a vain uſe of that ſeal; It ſtands there as a cypher: Now to put Gods ſeal to a blank where nothing is written, doubtleſſe is as vain, and an high taking of Gods Name in vain: according to theſe the Covenant is written in non-legible and inviſible characters. (This inward work is that white ſtone with a new name written, which no man knoweth ſave he that receives it) Revel. 2.17. and ſo the diſpenſers too often againſt convictions of conſcience (allwayes at hap-hazard) muſt deliver them, any thing written or not written, whether a blank or filled up, they cannot tells, but are all at uncertainties. 2. I anſwer, as is the ſeal, ſo is the Covenant, both of them external, and one muſt anſwer to the other: Now theſe in queſtion (as hath been demonſtrated at large) are in Covenant, An outward Covenant is by few queſtioned, and ſo the ſeal is put to no blank, but given to one intereſted in Covenant. It ſeals the grace of the Covenant, and mercy tendred in the promiſe on Gods termes and propoſitions. So that the different latitude of the ſeal of the Spirit, and of the ſeal of the Sacrament, do conclude that men of no more then viſible Church-intereſt may partake of it.
3. The Church de facto hath injoyed it in this latitude, not to inſtance in ſome ages following the times of the Apoſtles, in which the Paſtors called all their people to daily Sacraments, and the uſe of it in Auſtins time, when wicked ones in the Church were ſo numerous, that they durſt not deal with Church-cenſures; but look into the Scripture, though we are kept much in the dark concerning their practice, (little mention being made of the adminiſtration after the inſtitution) yet we know that this Sacrament was the priviledge of viſible members then in being, and it is clear enough, how far many, even then were ſhort of ſincerity. If that of 1 Cor. 11. be well weighed, we may well believe that the Primitive times were not acquainted with the rigour of ſome perſons.
4. There is no reaſon that this Ordinance ſhould ſtand alone, that in all other Ordinances there ſhould be a greater latitude, (and men in an unregenerate ſtate admitted, and not held out with limit to men, in whom a life of Sanctification through the Spirit is found) and this alone pent up in ſo narrow a compaſſe. I know ſomewhat is ſaid for the latitude of ſome Ordinances, that all are received to them, becauſe they are Ordinances appointed for converſion of men unconverted. But this Plea in many will not ſerve; unregenerate mens admiſſion to prayer, to thankſgiving, to faſts, hath been (that I know) queſtioned by few: And thoſe that deny that the Lords Supper hath any influence to converſion, have not aſſerted theſe to have any ſuch efficacy or power: unregenerate men then muſt be admitted to the Supper, or elſe they muſt be denyed to come to faſts, thanks-giving and prayer. Here ſome do diſtinguiſh between duties naturally Moral, and thoſe that are of meer poſitive inſtitution. Moral duties, as prayer, thankſgiving, &c. are confeſt to belong in general unto all, but it is not ſo (as is objected) in duties of poſitive inſtitution; they are given with limit to ſome, and are not of univerſal obligation. To which I anſwer, 1. By way of conceſſion, poſitive Precepts bind not all, becauſe they are not given to all: the Gentile Nations were not tied to the Law of Ceremonies given to the Jewes, and meer Heathens are not now tied to our Sacraments. 2. For a poſitive anſwer I ſay, Poſitive Precepts were never given in charge with any ſuch diſtinction as to bind the regenerate, and to exclude men in unregeneration. Men under ſin, and in nature, are bound to the affirmative part of the ſecond Commandement, to obſerve every way of worſhip that ſhall be inſtituted by God: all of which are onelyonly of poſitive right. All Iſrael were tied to ſacrifice, as well as to hear, and pray; it was a ſin not to ſacrifice, as not to fear an oath, Eccleſ. 9.2. And all Chriſtians are now under an obligation to the Law of the Sacraments, as they are to other duties. And as to the thing in hand, this diſtinction of Moral, and Poſitive duties (as I conceive) is of no uſe; for the poſitive Command being given, there is a Moral tie to yeeld obedience. Inſtance may be given in purely Ceremonial Precepts, that are ſeconded with this ſanction, I am the Lord, Levit. 19.23, 24, 25. So that when a Precept meerly Ceremonial was broke, immediately, yet the firſt Command was broken interpretatively, and by way of neceſſary conſequence, the Law of nature tied Adam to abſtain from the forbidden fruit, when God had given him a Precept not to eat of it; and the young man in the Goſpel was alſo bound to ſell all that he had, and give it to the poor, when Chriſt had manifeſted that it was his pleaſure. There are texts indeed produced, ſeemingly taken of men under ſin, from the performance of poſitive duties, as, Math. 5.23, 24. and as much may be ſaid concerning thoſe that are Moral, Ezek. 14.2, 3.20.2, 3. We read that the ſacrifices of the wicked are an abomination, Prov. 15.8. & 21.27. and as much is ſaid of their prayers, Prov. 28.9. All which text… ſufficiently imply Gods diſlike, when they are acted by ſuch hands; but none of them imply mans diſobligation.
Fifthly, This limit of the Lords Supper to regenerate perſons, as on the one hand it will take with the conſciences of many ſanctified Chriſtians, to hold them back, as hath been ſaid, even with all that ſtand ſhort of aſſurance of grace; ſo on the other hand it will give encouragement to many unſanctified ones, to make addreſſe to it: Broken hearts under the body of ſin having not yet attained to the light of Gods ſmiling face, will be ſo ſevere in their own cenſure, as to hold themſelves back. The generation of formal Profeſſors pure in their own eyes, and not yet cleanſed from their filthineſſe, Prov. 30.11. will flock to it. So that we muſt either find ſome other more ſure rule, or elſe the hearts of many precious ones, whom God would not have made ſad, will be ſadned, and the hands of many in ſin, upon their admiſſion, will be ſtrengthned.
Objections anſwered.I know there are Objections even without number multiplyed, againſt this that I have here delivered, and ſuch that have taken with very many, to carry them to determine the Point in hand in a contrary way: And in caſe I had not ſeen that the weakneſſe of them is more and more diſcerned, and that by men of eminent parts and integrity, I ſhould have been by the multitude as well of Objections, as Objectors, diſcouraged to appear againſt them. The duties of the Lords Supper are ſuch, (ſay ſome) that onelyonly the ſincere ſervants of Chriſt, that are ſanctified by Chriſt, are able to perform. The mercies of the Sacrament are ſuch, as they onelyonly can receive; and therefore onelyonly theſe are the fit ſubjects of it. And theſe are driven on very far. The duties preparatory to the work, cannot be done by others, (as is objected) as ſelf-examination, ſelf-judging. The duties executory cannot be done, that accompany the work it ſelf. How ſpecious ſoever this argument appears, and I doubt not but it is with all ſincerity of heart and integrity urged, yet I deſire it may yet be further conſidered,
Firſt, That this Argument, thus urged, doth diſable all men not ſanctified from all other duties by the command of God incumbent upon them, as well as from this duty; they muſt upon this account exclude themſelves from every Ordinance enjoyned of God as well as from this; put the argument into form, and this will eaſily appear. They that cannot do the duties charged upon thoſe that are put upon a work, nor receive the mercies given in promiſe to it, are to be excluded from it: Now as theſe aſſume, An unſanctified man cannot diſcharge the duties, nor receive the comforts of a Communicant; ſo will I with equal reaſon aſſume, That an unſanctified man cannot perform the duties charged upon the hearers of the Word, upon him that calls upon the Name of God, or returns thanks to him; He cannot perform the duties that are charged puon him; that is, to ſanctifie the Sabbath, to meditate, to inſtruct his family, rebuke his brother, give almes, follow the duties of his calling. No unſanctified man does all that is required in the performance of any of theſe, neither is any fit to receive the mercies of theſe duties, that is unfit to receive the mercies of that duty; Therefore it followes that he muſt neither hear, pray, give thanks, ſanctifie the Sabbath, inſtruct or reprove any, give almes, labour in his Calling, or any other work. If any think to come off by way of diſtinction, That there is difference between this and other duties; Then the diſtinction ſhould have been put into the Propoſition, and it not delivered in that generality; and whenſoever that diſtinction ſhall be put, I ſhall not doubt but an anſwer in the diſtinction will be ſuggeſted.
Secondly, Inabilities to perform duties, upon the bare account of natural corruption, in a right way, and in that acceptable manner, as to receive the comforts of them, do not diſcharge a man from obligation to the duty: In caſe indeed it could be proved, that God never gave the Sacrament in charge to an unſanctified man, but left this viſible Ordinance, as a Legacy or charge to an inviſible Society, whom none but themſelves, can diſtinguiſh, and few of them able to diſtinguiſh themſelves then the argument were of ſome force; but from the inability to reaſon againſt obligation to the duty, to take men off from it upon that account of weakneſſe through natural corruption, will take all men off that are unregenerate from all duties.
Thirdly, Thoſe that in this way diſable all men in nature from theſe duties which are given in charge to a Communicant, upon that ground to keep them from the Sacraments, yet confeſſe they may do this work in order at leaſt to their own excluſion; they cannot examine themſelves in order to receive, but they may and muſt examine themſelves in order to hold themſelves off from it. When the Apoſtle ſpeaks to the whole viſible Church of Corinth expreſſely, Let a man examine himſelf, and ſo let him eat of this bread, and drink of this cup. This few (ſay they) can reach; but to examine, and not to eat, is in the power of all the other.
Fourthly, Though theſe reach not the higheſt duties, and ſo come not up to the ultimate end of the Sacrament, yet they perform in their meaſure ſeveral duties, and reach the intermediate and ſubordinate end of it. They ſee Chriſt there evidently ſet forth, and crucified before them: There they ſee the higheſt aggravation of ſin, Chriſt wounded for ſin, bruiſed for tranſgreſſion, under the Fathers wrath for mans guilt, ſuffering for ſin, the juſt for the unjuſt. They ſee him bearing the ſins of many, and they cannot nor may not exclude themſelves from the number. They ſee there a ranſome paid for ſin, a diſcharge made to the Fathers Juſtice. They ſee Chriſt tendered, and offered: They may further oblige themſelves to all duties required, as well to the intereſting grace, which is faith, as to the qualifications of obedience; They do believe, Acts 2.12, 13. Luke 8.13. Joh. 12.42, 43. 1 Tim. 1.19. This faith is true in its kind, they do not onelyonly yeeld aſſent, but reach to ſome meaſure of joy, and delight, Luke 8.13. They are in Chriſt, their way of inheſion or implantation I ſhall not determine; But in the latitude as he is an head, he hath members that are inherent in him, he is an head of a Church viſible, and hath many members ſuitable, as the Reader may ſee in Cobbet of Infant-Baptiſme, Concluſ. 5. pag. 56. Whileſt thoſe hearers mentioned, Luke 8.13. believed, I cannot think it was the ſeeds-mans office, who had ſounded the Word in their ears, to have withheld the viſible Word from their eyes, or adviſed them to have withdrawn themſelves. And as they do duties incumbent on Communicants, ſo alſo they receive mercies, many intermediate mercies, though in that ſtate they receive not the higheſt and choiceſt mercies. They partake of the fatneſſe of the Olive, Rom. 11. even all that come into that ſtate that the blinded Jewes, and the worſt part among them did relinquiſh.