The Covenant Sealed, Treatise · Chapter 7 · Section 13
SECT. XIII. Propoſition. 11.
The Lords Supper with the Word as an appendant to it, may be ſerviceable to bring a man of Covenant intereſt up to the terms of the Covenant.THere is nothing hinders but that the Lords Supper with the Word as an appendant to it, may be ſerviceable to bring up thoſe of Covenant intereſt, to the terms and propoſitions of the Covenant; may ſerve to work a man of profeſſion of faith, unto faith ſaving and juſtifying: a man in name the Lords, to turn unfeignedly and ſincerely to the Lord. This I ſhall endeavour by Arguments to confirm.
Firſt, Men of that intereſt, that baptiſme receives, as the intention of the work in order to ſalvation; theſe the Lords Supper ſerves, to carry on by ſanctification to ſalvation, as the end of the work likewiſe: But Baptiſme receives men of viſible profeſſion onelyonly, and viſible intereſt, as the intention of the work into the viſible Church in order to ſalvation: Therefore the Lords Supper carries on theſe by ſanctification, as the intention of the work to ſalvation. The Propoſition cannot be denyed, unleſſe we will without reaſon, bring in that vaſt difference between theſe two outward v…ble Ordinances, both intruſted in the hands of man, as that the one ſhall be of that latitude to receive men of viſible intereſt, and the other reſtrained to inviſible members; The one according to the mind of God ſhall let many into the Church for ſalvation, the other ſhall be in capacity to nouriſh, and bring on very few. The Aſſumption cannot be denyed, That Baptiſme receives men of viſible profeſſion and viſible intereſt in order to ſalvation, and hath been abundantly proved: we baptize infants upon the bare account of Covenant-holineſs, which is onelyonly a viſible intereſt: men of years were baptized, (and by juſt warrant yet may, in caſe not baptized) upon a viſible profeſſion. The concluſion then followes, that the Lords Supper carries on thoſe as the intention of the work, that Baptiſme receives to ſalvation.
Secondly, If it be the mind of God in the Goſpel revealed, that men of viſible intereſt having not yet attained to the grace of ſanctification ſhould have admittance to the Lords Table, then it muſt needs follow that it ſerves as an inſtrument with the Word to raiſe them up by faith, and ſanctification to ſalvation: But it is the mind of God in the Goſpell revealed, that men of viſible intereſt having not yet reached unto ſanctification, ſhould have admittance to the Lords Supper: The Lords Supper then ſerves to raiſe up men of viſible intereſt by faith and ſanctification for ſalvation. The Propoſition is clear, unleſſe we will make mens admiſſion (moſt mens admiſſion) meerly vain, having no power, nor any capacity to advance their happineſſe, but being wholly in a tendency to increaſe their judgement. Whatſoever the ſecret will of God (to us unknown) is, that in the event it ſhall prove; yet the work it ſelf muſt have a tendency and power, reſpective to thoſe for whom it is appointed, for edification, not for deſtruction. The Aſſumption is evident (that thoſe of viſible intereſt, having not attained ſanctification, according to the mind of God revealed in his Word, ſhould have admittance) by the barres that are aſſigned for mens excluſion. The alone barres that are ordinarily aſſigned, to hold men in Covenant-intereſt off from the Lords Table, are ignorance, Error, and Scandal: But many that cannot be charged with ignorance, error, or ſcandall, are yet ſhort of ſanctification: Many ſhort of ſanctification then have no barre to their admiſſion. Either viſible intereſt, with capacity to improve it, or ſaving intereſt in the Covenant muſt be the rule for admiſſion: But ſaving intereſt in …he Covenant cannot; then (to uſe Mr Cobbets words, Vindication, pag. 54. it would either neceſſitate Miniſters to come under guilt of ſin, or anomie, breach of rule; or for avoiding of that which they muſt needs do with ſuch breach of rule, never to adminiſter any Church ordinances, ſince they ſometimes ſhall break that rule in adminiſtring it to hypocrites; and albeit they do ſometimes adminiſter them to elect ones, yet not being able to know that ſecret infallibly, they obſerve not the rule in faith, but doubtingly, and ſo can have little comfort of any ſuch of their adminiſtrations. If any reply, that ſaving intereſt in the Covenant, is the rule, but we are not tied infallibly to come up to the rule, but as farre as our charity can judge men to be in grace, we muſt admit them to this ſeal of grace; To this I have ſeveral things to reply. 1. God never puts mens charity to this work, (as reſpective to admiſſion to ordinances) to judge, whether in grace or not, whether regenerate or in unregeneration. And indeed charity (which is aſſigned by ſome to that place) is moſt unfit to judge. A Judge, or Umpire in a buſineſſe muſt be impartial, and have nothing to byaſſe him on any hand. But charity would be ready to cover a multitude of ſins, which is no blemiſh of the grace, but a demonſtration that this is none of its office. If then man muſt judge, (as he is moſt unmeet) his reaſon, and not his love muſt take the chair for it, and go as high as conjecture can reach. 2. If charity or reaſon thus ſet up miſtake, then the rule is broke; which though theſe will ſay is not the admitters ſin, ſeeing the thing is not ſo ſcibile, or of poſſibility to be known, (and by the way we obſerve that he is therefore no competent Judge) yet a ſeal is by this meanes put to a blank, which is no ſmall prophanation, and the ordinance adminiſtred ſolely and neceſſarily for the receivers judgement. 3. Though we infallibly know a mans unſanctified condition, and were able to charge it; yet whileſt it is not open, and breakes not into ſcandal, we cannot upon this account (as is confeſt) exclude him from the Sacrament. That Judas received the Sacrament of the Lords Supper moſt of the Ancient held, as Maldonate on Matth. 7.6. obſerves; we have large liſts brought to our hands of names that go that way. The greater part of late Writers are of the ſame mind; Ravanellus as the laſt man, in verb. Sacrament is peremptory in it, and there concludes alſo the intereſt of all in Covenant, yet Judas was known to Chriſt, to be a thief, a Devil, and yet he receives him. Chriſt had doubtleſſe power veſted in him for his excluſion. The non-ſuſpition of the Apoſtles, nor the cloſe carriage of his treachery, could not then have excuſ…d his receiving, in caſe it had not been the mind of God that a man of viſible intereſt, though unſanctified, might be admitted. And to ſay that Chriſt acted here as a Miniſter, and it was not fit that he ſhould be both Judge and witneſſe, though it be a truth, yet it ſerves not to take off the Argument. Had it not been the mind of God that men of his intereſt ſhould be received, then Chriſt would not at any hand have knowingly gone againſt it, and given him admiſſion to it. And what he did, according to the mind of God as a Miniſter, by a Miniſter may be done. And to pronounce him at that time, that he received it, ſuch that had no right for admiſſion, yet to admit him, were ſuch a precedent as Chriſt would not have given. Chriſt would not truſt himſelf with ſome upon that account, that the knew what was in them, Joh. 2.23, 24. and he would not have truſted the Sacrament with ſuch a one, in caſe he had not known that it had been the mind of God, that men of that ſtanding ſhould partake of it. If it be objected, that Chriſt knew that Judas was not in a capacity to improve the Sacrament for ſanctification and ſalvation, being a reprobate: I anſwer, reſpective to his gifts wherewith he was endowed, he was in capacity of improvement. The Sacrament is of uſe to thoſe that were his inferiours, and an eye is had to the tendency of the work according to Gods revealed will, and not to that which is in Gods ſecret purpoſe. Let us ſumme up the argument briefly into this form, Miniſters muſt give the Sacrament, ſo as it may be to edification and not certainly to deſtruction: But they muſt give it to ſome not yet throughly ſanctified: Therefore ſome not throughly ſanctified may receive it to edification, and not to deſtruction.
Thirdly the Law and Goſpel in their joynt ſtrength, applyed in power to the underſtanding, may work men of Covenant intereſt up to the terms, conditions, and propoſitions of the Covenant: may work men of profeſſion of faith, to faith ſaving, and juſtifying: may work a man that is onelyonly in name the Lords, to be truely and ſavingly his. This none can deny, if Law and Goſpel cannot do it, in the way of inſtruments, and ordinances appointed of God, there is no way on earth in which it can be done: But in the Lords Supper there is Law and Goſpel, the epitome and ſumme, the ſtrength and vigour of Law and Goſpel, applyed in power to the underſtanding: Therefore the concluſion followes, that the Lords Supper may work men of Covenant intereſt up to the terms of the Covenant, men of profeſſion of Faith to Faith ſaving and juſtified. The Aſſumption is clear, that in the Lords Supper there is Law and Goſpel, the epitome and ſumme, the ſtrength and vigour both of Law and Goſpell. There we have the curſe of the Law in the higheſt degree held out, Chriſt made a curſe, and bearing all that the Law denounces againſt ſin, even all that which ſinne according to the Law did demerit. There are ſins bruiſes, tranſgreſſions wounds. There we have the ſumme and ſubſtance of the Goſpel held out, Chriſts death for remiſſion of ſinne laid open. There we have Chriſt a curſe, which is that which the law inflicts upon tranſgreſſion. There we have Chriſt a ſacrifice, which is that which the Goſpel doth promiſe; all brought home, and applyed to the underſtanding of the communicant.
Fourthly, That which is high in the aggravating of ſinne to the conſcience, and clear in holding out the pardon of ſinne, may work a man of Covenant intereſt up to the terms and conditions of the Covenant, may work men of profeſſion of Faith to a Faith ſaving and juſtifying. This is clear, which way elſe are men brought up to faith and ſanctification but upon the ſight of ſinne, in its aggravations, and Goſpel tenders for the removal of it? The Aſſumption, that ſin is in this ordinance in the higheſt way aggravated, and the removal of it held out, is alſo clear, and may eaſily per partes be proved. 1. The higheſt aggravation of ſin to the breaking of the heart, and the melting of the ſoul is the looking upon him whom our ſins have pierced, Zach. 12.10. They ſhall look upon him whom they have pierced, and they ſhall mourn for him, as one mourneth for his onelyonly ſonne, and ſhall be in bitterneſſe for him, as one that is in bitterneſſe for his firſt-born; and that we thus look upon him in the Sacrament; I ſhall chooſe to ſet it out in the words of the Miniſters, and Elders met in the Provinciall Aſſembly of London in their Vindication, where ſpeaking to thoſe that joyn with them at the Lords Table, pag. 104. You muſt ſo remember Chriſt, as to find power coming out of Chriſt Sacramental, to break your hearts for all the ſins you have committed againſt him. Chriſt is preſented in the Sacrament, as a broken Chriſt, his body broken, and his blood poured out. And the very breaking of the bread, underſtandingly looked upon, is a forcible Argument to break your hearts. Was Jeſus Chriſt rent and torn in pieces for you, and ſhall it not break your hearts that you ſhould ſin againſt him? Was he crucified for you, and will you crucify him by your ſins? And beſides, the breaking of the bread is not onelyonly ordained to be a motive unto brokenneſſe of heart for ſin, but alſo in the right uſe to effect that which it doth move unto. And, pag. 105. You muſt ſo remember Chriſt Sacramentall, as to find power comming out of Chriſt, to ſubdue all your ſins and iniquities, as the diſeaſed woman felt vertue coming out of Chriſt to cure her bloody iſſue: ſo there is power in an applicative and fiducial remembrance of Chriſt at the Sacrament, to heal all the ſinful iſſues of our ſoules; there is no ſin ſo ſtrong but it is conquerable by a power derived from Chriſt crucified. And, pag. 106. You muſt continue in remembring Chriſt in the Sacrament, till your hearts be wrought up to a through contempt of the world, and all worldly things. Chriſt inſtituted the Sacrament when he was going out of the world: and when he was crucifying, the whole world was in darkneſſe and obſcurity: and he is propounded in the Sacrament, as a perſecuted, broken crucified Chriſt, deſpiſing, and being deſpiſed of the World. And if you do practically remember the Sacrament of his death, you will find vertue coming out thereof to make you dead to the world, and all worldly things. And, pag. 107. Ceaſe not remembring Chriſt, till you be made partakers of the rare grace of humility. Of all the graces that were in Chriſt in which he would have Chriſtians to imitate him in, humility is one of the chiefeſt, Matth. 11.29. Learn of me, for I am humble. And Chriſt in the Sacrament is preſented, as humbling himſelf to the death of the croſſe for our ſakes. And what a ſhame is it to remember an humble. Chriſt with a proud heart? The practical remembrance of the humility of Chriſt Sacramental, when ſanctified, is mighty in operation to tame the pride of our hearts. And, pag. 110. To endeavour that your eyes may affect your hearts, when you are at the Sacrament. For as Chriſt in the Miniſtery of his Word, preacheth to the ear, and by the ear conveyeth himſelf into the heart: ſo in the Sacrament he preacheth to the eye, and by the eye conveyeth himſelf into the heart. And therefore it is well called a viſible Sermon. What can be more plain then this to ſet the out the power of the Sacrament to ſoul contrition, true humiliation, and mortification? Too many that profeſſe Faith have their hearts lift up, and live not by faith. Here is a way to bring them down, when they ſee ſin to be of ſuch a provoking nature, that onelyonly the ſufferings of the Sonne of God are able to ſatisfie, that their demerit doth put him upon a neceſſity of all theſe woes. Theſe are certainly heart melting conſiderations. If it be yet objected, that the Provincial Aſſembly at London ſpeak to their own communicants, whom they ſuppoſe to be in grace. To this I reply, that in caſe that ſhould fail, and ſome at leaſt ſhould have their predominant luſts lurking, and treachery againſt the Covenant (as in Judas againſt Chriſt) harboured, it can be of no danger, to ſay that here is a means to work them on to humiliation, and brokenneſſe of ſpirit. 2. If any yet ſay, that their thoughts are otherwiſe of this Sacrament: I anſwer, their words beſt ſpeak their thoughts, and we ſee what they ſay. The very breaking of the bread (ſay they) underſtandingly looked upon, is a forcible Argument to break your hearts, and the breaking of the bread may be looked upon underſtandingly by an unſanctified man: if there be truth in their Propoſitions, as I doubt not but they are moſt true, then my Concluſion is true likewiſe. We may make up (if you pleaſe) this part of the Argument thus: A ſin aggravating ordinance is an heart breaking and ſoul humbling ordinance: But the Sacrament of the Lords ſupper is a ſinne aggravating ordinance: Therefore it is an heart breaking and ſoul humbling ordinance. For the other branch of the Aſſumption, that this ordinance is the holding out of the pardon of ſin, needs no proof. This is my blood in the New Teſtament ſhed for you, and for many, for the remiſſion of ſinne, Matth. 26.
Fifthly, That which is annext to the Word to ſecond it, in that very thing, which works the ſoul unto converſion to good, may bring the perſon of Covenant intereſt, up to the termes of the Covenant; may work one of profeſſion of faith onelyonly, unto faith ſaving, and juſtifying. This none can deny: being added to the Word, as it's ſecond in ſuch a work, it well may have an hand in the working of it: But the Sacrament is annext to the Word, to ſecond it in that very thing, which works the ſoul unto converſion to God. The Aſſumption is manifeſt: If we conſider what the Word does for converſion, and the whole, in which the energy and power of it (as an Ordinance) is exerciſed, then we ſhall ſoon ſee, that this Sacrament is added, as a ſecond in that work. The Word converts, in holding out ſin in its defilements and danger; in the diſcovery of the loathſome nature of it, and the curſed effects that follow upon it; together with Chriſt in the promiſes to ſave from it. I know no other way that the Word hath to bring a ſoul in ſin to God, but in ſetting forth the loſt and undone condition of it, and ſo to bring to conviction, compunction, and enquiry what to do; and then to make tender of Chriſt. In this method, ſouls (as we find on record) have been brought home to God, of which there might be frequent inſtances. Now that this Sacrament is added to the Word, for further diſcovery of ſin, in the defilement and danger: to hold out Chriſt in his death, taking away ſin, need not to be proved. It is true that the firſt detection of ſin is by the rule of the Law, and therefore the Apoſtle ſayes, By the Law is the knowledge of ſin. In caſe the queſtion be put, whether this, or that act be ſin? then neither the tender of Chriſt in the Goſpel, nor yet the Sacrament can have any hand in the determination of it; but they both ſerve for the aggravation of ſin, to lay it open in the dimenſions and danger of it. Sin is no where ſo ſeen in its height, as in the ſorrowes and ſufferings of Chriſt, as is by all affirmed, and theſe ſufferings we know the Word holds out for converſion from ſin. And the viſible Word of the Sacrament ſeconds the Word in this very thing, to ſet out Chriſts death, to lay before our eyes Chriſt broken for us, both for the aggravation of ſin, and for the pardon of it. Thus if you pleaſe you may put the argument; If the Sacrament doth the ſame thing as the Word doth in converſion, then the Sacrament cannot be denyed to have an hand in converſion: But the Sacrament (as we ſee) does the ſame thing as the Word; it ſerves to the heightning of ſin, and the ſetting out of the pardon of ſin: Therefore it followes that the Sacrament may have an hand in converſion.
Sixthly, That which by frequent experience we ſee the Sacrament works toward, and for ought we are able to judge works unto, that we may well conclude, it is deſigned and appointed of God to work. This cannot fairly be denyed; yet if any think that this of it ſelf is not of full ſtrength, ſeeing our experience may deceive us, we may conceive what is not, Let theſe then joyn to it what hath been already ſaid. This experience added to ſo much evidence of reaſon, I doubt not but will be found to have ſtrength in it. And I put it for their ſakes that ſay, Let any give inſtance of any man or woman that hath at any time been converted by the Sacrament. And that there are frequent experiences of the Sacraments working towards this thing is plain. How frequent is it with men to have affrightings, ſoul-ſhakings, tremblings, ſtrong preſent reſolutions againſt ſin, upon their approach to this Ordinance? being convinced of it to be a duty, that they ought to go to it. How mightily are their ſpirits often affected in it? If we make that an argument of the power of the Word towards wicked men in the affrighting and aſtoniſhment of them, in the terrifying and amazement, ſtopping for preſent their full ſwinge in ſin and wickedneſſe, as we know it is ordinarily with thoſe that ſet out the power of the Word: ſee Dr. Reynolds on Pſal. 110. pag. 150. why then ſhould we not make the ſame effects that we ſee ordinarily produced by the Sacrament, to be evidences of the like power in the Sacrament? And as we read of an Ahab, a Felix, a Zedekiah, an Herod thus ſtartled by the Word: ſo we may ſee and know ſuch as theſe alike ſtartled and affected at the Sacrament. Superſtition perhaps works it in ſome: But we find the work in others, in whom ſuch ſuperſtition hath no place. It can be no other then the Majeſtie of the Ordinance, the high aggravation of ſin, and the glory of Chriſt ſet out in it. All this I confeſſe many times comes to nothing, it is a fit and ſo over; it hath not the ſtrength to bear down mens luſts to a full change, and through mortification, and ſo it is with thoſe alſo that hear the Word. They are many times Sermon-ſick, and yet all ſoon falls and comes to nothing; yet in the nature of the work it ſelf it hath a tendency towards a change. And that this ſometimes works thoſe of Covenant-intereſt unto a true change, and through work of ſanctification (ſo far as we are able to judge,) there are not few experiments; I have known ſome bred onelyonly for jollity and outward delights, that making addreſſe to the Sacrament have had thoſe ſoul-ſhakings and trembling amazements, that have put them upon a ſerious way of enquiry, and the ſpark ſo kindled by Gods bleſſing, hath been nouriſhed up into that burning heat, that their whole life hath been ſpent in zeal for God, and their name in life and death precious.
Seventhly, To theſe we add, the acknowledgement of eminent Divines of an oppoſite judgement, who will have all admitted, preſent at the conſecration of the elements, to ſee the bread broke and divided. And to what purpoſe is their preſence, if not for their profit? and what profit can an unconverted man find in any thing in a ſpiritual way, that works not towards his converſion, that is no wayes uſeful or improvable for it? What others may judge I know not; theſe arguments to which ſome other might be added, have taken with me to conclude the poſition before delivered.