The Right Administration and Receiving of the Lords Supper, Treatise · Chapter 21
CHAP. XXI. Whether the Lords Supper be a converting Ordinance?
Queſt. 3 §. 1 THe third Queſtion is, Whether the Sacrament of the Lords Supper be a converting Ordinance? There is a converſion of a regenerate man, from ſome Luk. 22. 32.fall or ſinne, as in that ſaying, When thou art converted ſtrengthen thy brethren, and ſo a man that's godly may be often converted, that is, raiſed up from lapſes and backſlidings. Of this the Queſtion is not; for this is but as the blowing in of the candle, when the flame is gone out, by exciting or wakening the fire that yet glows in the weeck of the candle, which may be done by this Sacrament; But the Queſtion is, Whether God doth offer or exhibit the firſt grace, for converſion of an unbeliever or unregenerate man; for as Davenant rightly ſaith, The firſt faith muſt be given to an unbeliever, as the first light is that which comes into meer darkneſs.
This Queſtion is but an upſtart among us, which hath riſen on occaſion of ſecluſion of ſome from this Sacrament, and indeed quite overthrows it, if the Sacrament be a converting Ordinance; for upon this ground we may invite the moſt wicked to the Table, as well as to the Word, namely for converſion; and it were a great ſin to prohibit any from the appointed means of their converſion.
§. 2 For anſwer to the Queſtion, I premiſe,
That, it is the Doctrine of Whitaker, that as the Word is the mean and inſtrument of grace, ſo is the Sacrament, in general, the one is applied to the ear, the other to the eye; This is the difference, The Word begins and works grace in the heart (For faith comes by hearing) but the Sacrament is objected to the eye, and doth not begin the work of grace, but nouriſhes and incReaſes it, for faith is not begotten by the Sacraments, but only augmented. Thus he. The Doctrine of phyſical operation is exploded by all the orthodox, Sacraments do not work grace, as a plaiſter cures a ſore, that's a blinde conceit of ignorant ſouls, but God by them, or in their Uſe imparts grace, as he did healing by the brazen Serpent. Now God by Baptiſm ſolemnly repreſents and ſeals to his people their planting into Chriſt, We are planted by Baptiſme into the likeneſse of his death, Rom. 6. 3, 4, 5. And by one Spirit we are all baptized into one body, 1 Cor. 12. 13. and therefore Baptiſm is called, the Sacrament of our implanting, ingraffing, incorporating into Chriſt, and ſo is a Sacrament of initiation, Ye are all children of God by faith in Christ; For as many of you as have been baptized into Chriſt, have put on Chriſt, Gal. 3. 2…. God was pleaſed to have his Covenant ſealed by Baptiſm, as to the firſt grace of that Covenant, as by Circumciſion alſo under the Law, and ſo we are ſolemnly liſted and admitted to be his, and called by his name; But then as to the grace of education of his children up unto maturity and ripeneſſe by confirming them, and ſtrengthning and cauſing them to grow, &c. He hath ordained another Sacrament, which is called the ſecond, becaUſe it preſuppoſes the firſt, as Paſſeover did Circumciſion, and that is the Lords Supper, of which learned Hooker ſaith, The grace Eccleſ. pol. l. 5. pag. 536.which we have by it doth not begin, but continue grace or life, no man therefore receives this Sacrament before Baptiſm, becaUſe no dead thing is capable of nouriſhment; That which groweth muſt of neceſsity firſt live: And to this purpoſe all our learned Divines have given their ſuffrage; And the Papiſts, though Concil. Trid. Seſſ. 13. c. 2. & 7. Can. 5. & 11. Bellarm. de Euch. c. 17. l. 4. Catech-ſub fin. Confeſ. cap. de Sac. c. 29.they differ from us in denying remiſſion of ſinnes in this Sacrament, in favour to their Sacrament of pennance, yet they hold it to be an Ordinance of nutrition, and ſo do all their Schoolmen; and ſo doth the Church of England, The ſtrengthning and refreſhing of our ſouls, &c. I need not number Authours or Churches. It is ſo plain a caſe, that I wonder they that have ſtood up in defence of it as a converting Ordinance, have not taken notice of it; There is an Army to a man againſt them, and the ancient Chriſtian Churches are ſo clear in it, that they admitted no convert from the Heathen to either Baptiſm or Supper, till they had teſtified their faith and repentance, nor were they called fideles, till they were baptized and admitted to the Supper, whatſoever knowledge, faith or repentance ſo ever they ſhowed before.
Let me firſt clear the ſtate of the Queſtion, and then give you the Reaſons.
For the firſt.
Firſt, I do not deny that a man having ſome knowledge of the Goſpel, and viſibly profeſſing it (for I do not think that any doth imagine that the very popping of the elements into a meer Heathens mouth may convert him) may be truly and really converted at the Sacrament, for who ſhall lock up the hands of the Spirit, ſo as the Laver of Regeneration, and the renewing of the holy Ghoſt? Tit. 3. 5. The work of the Lord, and a mans eating and drinking may not be together; Or do we think that this time and converſion are incompoſſible? No, I think not ſo: Nor do I Queſtion or doubt that the Word of God adjoyned to the Sacrament, it being accompanied with the Goſpel-promiſes, and the lively painting forth of Chriſt may not work coverſion, for why the word out of a Pulpit, and the word at a Table, or in any other place, ſhould not have this ſame effect, I ſee not; You will ſay, This is the cloathed Uſe of the Sacrament, the adminiſtration being accompanied with the Word, and ſo ſtill it is the Word that converts. But what will you ſay to the naked Uſe and application of the ſignes, that is, the act of diſtribution, Taking, Eating, Drinking, Do theſe convert or confer the firſt grace? I anſwer, I am not curious in delivering the very nick of time of mans converſion, I affirm not, that ſo it is, nor deny that ſo it may be, The winde blows when and where it liſteth. This yet is not the Queſtion; "But whether there be found any declared intention, any inſtitution and appointment of God, that this Ordinance ſhall convert ſouls, or hath made it apt for that purpoſe, ſo as we may look for ſuch efficacy from it by vertue of Gods inſtitution thereof to this end? For it is a meerly poſitive Ordinance, and the effect or efficiency muſt be expected in vertue of the appointment and inſtitution, and I cannot aſſent, that the inſtitution of the Supper promiſeth this effect.
Greg. de Valentia, and others of the Schoolmen, De efficacia Euch punct.diſtinguiſh between the primary, and per ſe effects of the Lords Supper, and theſe that are per accidens, not of inſtitution, among which he inſtances the conferring of the firſt grace, and ſo Vaſquez ſaith, that he doth not hold, That this Sacrament conveys Vaſquez. Tom. 3. Diſp. 205.the firſt grace by vertue of inſtitution or appointment to that end, and yet cites Bonaventure, that the firſt grace may be given here ſecundum miſericordiam of Gods meer mercy, not ſecundum inſtitutionem according to the inſtitution of the Ordinance; And this I ſay in anſwer to the Queſtion. But doth it follow hence, that therefore all may come, be invited, or admitted, becaUſe we ſay that which God can do, not what he hath promiſed or declared that he will? Prater intentional or accidental effects give no ground to ſeek them at ſuch a caUſe as is not ordained to work them, though haply ſome have been converted at that time. Muſt a man that ſeeks a Kingdom be ſent to ſeek his fathers Aſſes, becaUſe Saul heard ſuch news at ſuch a time? Muſt we run a man thorow with a ſword to ſave his life, becaUſe one did ſo once, and let out a ſecret impoſtume? BecaUſe ſome Miniſter hath been converted at his Ordination, Is therefore the laying on of hands inſtituted for that purpoſe? BecaUſe a man hath been converted at his marriage, where the Sermon and benediction have wrought on him: Is therefore marriage a converting Ordinance? I might adde a great deal more for illuſtration of this point, if I Queſtioned your apprehenſion.
Secondly, There is difference to be made between the qualifications of a man to his admittance to this Sacrament, and the qualifications of him unto the inward grace, benefit, or effect of it: If one be a baptized perſon, a knowing profeſſour of the Goſpel, againſt whom there lies no barre of notorious ignorance or ſcandal, though it appear not that he is truly regenerate and ſincere in grace, yet he hath admittance, he claims upon ſuch a right, as the Church cannot juſtly diſallow, no more than an Iſraelite circumciſed and clean could be debarred the Paſſeover; but as to the effect and benefit of the Supper to his ſoul, there is required more than ſo, even true faith in Chriſt, and regeneration, that he may exerciſe ſuch graces as the benefits are promiſed unto, and come to the Seals of the Covenant with the condition of the Covenant; The wiſe Virgins cannot forbid the fooliſh from waiting with them, for they have lamps as well as they, but the Lord ſhuts the door againſt them from entring in with him, for their oyl was out. Glory not in this, that the Church admits you to the Table, but labour for the grace to feed upon the dainties ſet upon it, many have the liberty to Uſe it, that have not the benefit or effect of that Uſe; many have a hundred times taſted bread and wine, that never once taſted the body and bloud of Chriſt.
§.4. Reaſons proving the Lords Supper not to be an Ordinance appointed for converſion.
§. 4 The Reaſons proving the Lords Supper not to be an Ordinance appointed for converſion.
Tom. 3. Diſp. 205. c. 4.The firſt is that of Vaſquez, No effects can be aſcribed to this Sacrament, which fall not under the ſignification of it; they cannot, doe not exhibit any grace, but what they ſignifie or figure out; the ſign and the thing ſignified are not ſuch ſtrangers, as that one thing be ſignified, and another wrought; The Rock that followed them doth not ſet forth Chriſt for meat, nor doth the Manna ſet forth Chriſt for ſpiritual drink, What can be expected in Circumciſion, but the cutting off native corruption or concupiſcence? What in Baptiſm of water, but the waſhing away the ſordes or filthineſſe of our nativity, or fleſhly birth? Now the: converſion of a ſinner is not ſignified in this Sacrament, or ſealed, there is no outward element that ſets it forth to us, and why ſo? BecaUſe it is inſtituted: in bread and wine, eating and drinking, and is it not evident that all this ſpeaks growth, nouriſhment, comfort, ſtrength, but it ſpeaks not the giving of life? Doth bread and wine give life to one that is dead? Can they congruouſly ſignifie the firſt grace of ſpiritual life? It's againſt ſenſe and Reaſon: but life is preſerved and cheriſht, and continued by them, and therefore this Sacrament is ſet forth (ſaith Durand) Durand. lib 4. Diſt. 7. qu. 1.under the form of nouriſhment; If you ſay, But here is Chriſt ſet forth, who is our life as well as our meat, he gives, and he maintains it in us, True, but he is ſet forth in this Sacrament as the one of theſe, he doth both, he begins life in us, but in this Ordinance, which is a Supper, his body and bloud are ſet upon the Table for refection and nouriſhment of men that take, and eat, and drink, and they are living men: Meat is not ſet before dead folks, My fleſh is meat indeed, my bloud is drink indeed, ſaith Joh. 6.he, and ſo is Chriſt here ſet forth. As the Uſe of corporall food is not congruous, but to one that lives corporally: So, &c. Durand. ubi ſupra.
The ſecond Reaſon is taken from the inſtitution, and the Schoolmen generally argue thence; for the end, Uſe, benefit, effect of a Sacrament are undoubtedly learned by the inſtitution, and the Reaſon ſtands thus, This Sacrament by the inſtitution of it appears to preſuppoſe thoſe that reap the ſweet and benefit of it to be converts, and in grace, namely to have faith in Chriſt, and to be living members, and if this be preſuppoſed by this Ordinance, then it is not firſt wrought by it. They muſt be in Chriſt, that have benefit by it, for them it is inſtituted and ordained, not for ſuch as are out of Chriſt to bring them in, but for ſuch as are in Chriſt to bring them up in him; To my apprehenſion that is clear, 1 Cor. 12. 13. We are by one Spirit baptized into one body, and then, we are all made to drink into one Spirit, and that's it which ye often reade in Divines, That the Baptiſm of Regeneration is preſuppoſed to the Supper of Communion, they are children whoſe bread this is, living members, and not wooden legs that are capable of this benefit; Unto admittance to the outward Ordinance, Regeneration is not neceſſary, but unto the inward benefit and effect it is pre-required in ſome meaſure, and preſuppoſed. The fatted calf is for the returning Prodigal; They are the friends of God that ſeed at this Table, Communis menſa ſymbolum amicitiae, ſaith Eſtius, who alſo Obſerves that ad cibi ſumptionem vita Eſtius in 4. ſen. cap. 12.requiritur in ſumente, Life is preſuppoſed to be in him that takes, and eats, and drinks, ſpiritual life in him that doth it ſpiritually. It is a communion of Chriſts body, and that preſuppoſes union; The graſs communicates not with the ſtock, untill it be knit, Why ſhall we think it ſtrange that God ſhould provide ſome Ordinances for thoſe that are in grace already, wherein he and his may have communion and fellowſhip, and his very proviſſion ſhows for whom he provides? It's abſurd to give meat and drink to dead folks, for they are no more nouriſht by it (ſaith Bellarmine) than ſtones; Chriſt promiſeth Bell. de Euch. cap. 18. lib. 4.to ſup with him, and he with me, When? When the door is open'd, the voice heard, and Chriſt let in firſt, Revel. 3. 20. And ſo ye ſee the grace of Converſion is preſuppoſed to the benefit of this Ordinance.
Object. If any reply, Here is Chriſt repreſented to us in his riches of Grace, his death and Sacrifice, and therefore this Ordinance may as well convert as confirm, and beget, as bring up.
Anſw. The inſtitution muſt limit the Uſe of Ordinances; This Ordinance of the Supper is a repreſentation of Chriſt, but quo modo of Chriſt, dying, not riſing or ſitting in heaven, ſo it exhibits Chriſt, but how? as meat and drink, and the end is not converſion, but Communion, ſo Chriſt was typified in the brazen Serpent, but how? as lifted up to heal the pierced ſoul of every one that believeth in him, becaUſe Chriſt is all in all things, for every Uſe, yet in ſuch and ſuch an Ordinance, he is of limited Uſe, and limited by the inſtitution to be received to ſuch an end, or elſe all Ordinances may be confounded and humbled together.
The third Reaſon may be to ſhew, That the Word is the only inſtrument of God to beget faith, or work Each Sacrament repreſents ſome reſpect or mode of the Covenant, but ſeals the whole Covenant. Ameſ. Medulla.converſion, and there are many expreſsions of Scripture, tending to prove it. But you will ſay, I doe but beg the Queſtion in affirming it only to be ſo, and ſo having ſaid enough already, I will not now ſtand to prove the excluſive, but only in a word, ſay, That the Word is the great Charter of Gods Covenant; His Covenant is to make us his, to entertain us as his, and ſo the Word is a ſeed of our new birth, and the milk or meat of our ſpiritual growth. Unto this Covenant or Indenture hang two ſeals, the one ſeals our engraffing and implanting unto Chriſt, and that is Baptiſm; the other ſeals our fellowſhip with, and building up in Chriſt, and that is the Lords Supper, the whole Covenant is ſealed by both, but reſpectively, the one looking at our firſt entrance and admiſſion, the other to our progreſſe and conſummation, and both the ſeals are applied only to them that are in Covenant for their certioration and comfort that they are lifted into the ſervice of Chriſt, and that they ſhall be kept in conſtant pay.
§ 5 I have given two Reaſons, the one taken from the ſignification, the other from the end of the inſtitution of this Sacrament, to prove that it is not ordained for a converting Ordinance, and have ſhown you, that though a man may be converted at this time, yet that proves not the inſtitution of it to that end no more than if a ſick man be to take a medicine, and prayer be made for the proſperous ſucceſſe of that medicine, and by ſomething ſuggeſted to the minde of that man by that prayer, whereby he is converted, therefore the medicine ſhould be called a converting Ordinance, becaUſe the inſtitution of an Ordinance leads on the denomination of it, and ſo have alſo ſhown you, that upon this ground miſ-laid and miſtaken, we cannot allow of all unconverted mens coming or invitation; The Word is indeed a converting Ordinance, and therefore thoſe that believe not, that oppoſe themſelves, that are dead in ſinnes, may be admitted and invited to it; If they come not with faith, they may come for faith; If they come unclean, they may yet come to be cleanſed; but the Lords Supper is not of that nature. It is a more inward Ordinance, and preſuppoſes ſome foundation laid by the Word, that it may have effect; the converting Ordinance muſt go before the confirming; the qualifications of a receiver are not the ſame with the neceſſary qualifications of a hearer; and (which I conceive Divines mean in part by requiring Baptiſm before the Supper) the grace properly ſealed in Baptiſme is neceſſary to the obtainment of that grace which is properly ſealed in the Supper; As Chriſt waſht his Diſciples feet before he celebrated and adminiſtred this Sacrament. It's true, God hath ſhewed us, that we ſhould not call any man common or unclean, as Act. 10. 28. that is, legally, or unclean by his Nation, as if the diſtance and partition wall between Jew and Gentile was yet ſtanding, but morally unclean there are ſtill, and we may call them ſo, or elſe we muſt call evil good, and this uncleanneſs is not proper to the ſinners of the Gentiles, but even Jews by nature; Chriſtians (as I may ſay) by nature are many of them unclean, wherein I would not confirm them, but endeavour to waſh them from it.
And there is yet another offer made to prove an univerſal acceſſe to this Table, without limitation or reſtriction afore-ſaid, and that is this, That the Sacrament ſeals to the veracity of God, the truth of his Covenant, the Articles thereof are true and firm, and the offer of them by God is ſerious and in good earneſt to induce our faith thereof, and our acceptance; this Ordinance was appointed as a teſtification of the truth, and reality, and of the offer of the Promiſes unto us, and therefore why may not all come, here is no ſeal to a blank; The ſeal is to Gods Covenant, not our inherent graces; The Promiſes are true, the offer reall whether we have faith or no.
That the Sacrament ſeals the reality of Gods Covenant, and of his offer of, and propoſal thereof to us, I allow as proper and good; That the Sacrament ſeals not my having faith, or the truth of my faith, I allow too; but if this be all the Sacrament ſeals, then it ſeals no more to a believer than to any man in the world; no more to a receiver than a ſpectatour; For whether I believe or no by the relation that the ſeal hath to the Covenant, it confirms and ſeals it, even as it is inſtituted in the Word for that purpoſe; As the Seal of a Bond, Deed, Conveyance, ſeals the truth of that Bond to all men, to the Witneſſes, to the Jury, who are confirmed, that the Bond is true by the Seal; But there is a further ſealing, and that is the Sacrament ſeals the intereſt of a believer in Chriſt, unto or in the Covenant and Promiſes thereof; As the Seal of the Bond ſeals the ſumme to be paid to the Creditour, and the Seal of the Deed ſealſ the propriety and benefit and poſſeſſion of the State convey'd; I ſay, to a believer the Sacrament ſeals this, as to no man elſe, for thoſe words, Take, Eat, Drink, are part of the ſealing Uſe, or the applying Uſe, and which puts this out of doubt, it's ſaid, That this bread we break, This Cup we bleſſe is the Communion of the body and bloud of Chriſt; And what is that but participation? For as Chemnitius obſerves, Chem. exam. de Praeparat. ad caenam.The great thorn in a weak believer that diſquiets him, is this, Chriſt is indeed full and ſweet, the Promiſes true and precious, but have I any ſhare? Have I any portion in them? Have I any right or intereſt? Now this is that which is ſealed to a believer; and of it ſelf though no man believe it, ſeals (as was ſaid before) the truth and reality of the Promiſe, and of Gods offer; for I ſhall not deny that. Now if a man through want of faith be not capable of this effect or Uſe of the Seal, it is not for meer want of that capacity that he is prohibited the Lords Table, for then all unregenerate men, and all that are not converted ſhould be forbidden, which we teach not, but it is for ſcandalous and enormous ſin perſiſted in with Obſtinacy and ſcorn, it is becaUſe he hath not ſo much as a little beam of light, to know what he doth, or what danger he runs upon.
§. 6 Nor can it be ſaid, that confirming grace afforded in this Sacrament is in ſubſtance the ſame with converting, and that which is confirming to one may be converting to another, and ſo the Sacrament may as well afford one as another, Bell. de Euch. cap. 18. lib. 4.being but ſtill the ſame grace, for this is a meer fallacy, and a ſtrain beyond Reaſon; Let confirming grace be the ſame with converting, As every degree of heat or fire is the ſame nature as the firſt degree, yet this Sacrament affords confirming, and not converting grace, becaUſe it preſuppoſeth faith in the Receiver, whereby a further degree of grace may be beſtowed, and without that Faith, doth not impart any grace at all; As the life maintain'd by meat and drink is the ſame life; Doth it therefore follow that meat and drink may convey life into a dead man, becaUſe it maintaines it in a living? No: It's true, the ſame life in a dead man would make him live, but the life maintain'd in a man by meat and drink is therefore maintain'd, becaUſe there is a life in the man that can eat and drink, receive nouriſhment, by which the meat is made nutritive and lively, which otherwiſe could not be; And ſo there muſt be life in the Patient, elſe the Plaiſter or Medicine, if applied to a dead man, would not recover or ſtrengthen life: I deny not but if the Sacrament could convey the ſame grace to a dead man, as it doth to a living, that dead man would live, but that it cannot doe, becaUſe it works by way of nouriſhment, which the dead receive not.
Queſt. If niceties may be heard, we ſhall have no end; Suppoſe (ſaith one) a godly man fall into ſcandalous ſinne, and therein lie impenitent, Why doe you not forthwith admit him to the Sacrament, which, you ſay, may helpe towards his converſion from a fall, though it convert not a man from the ſtate of nature?
Anſw. I anſwer, That this Ordinanee doth excite and quicken grace, by which a Chriſtian may recover his fall; and yet, if I ſay, ſuch a Plaiſter is good to heal a ſore, it will not follow, that therefore it muſt forthwith be applied, for there is proud fleſh, and a rotten core firſt to be eaten out with corroſives, and then the Plaiſter may be Uſed: So if there be ſuch or ſuch a ſinne under which a godly man lies, there is another 1 Cor. 5.Ordinance of God firſt to be applied, for deſtruction of the fleſh, for to bring ſhame and confuſion, and that is the caſting of him out, the putting of him away from the ſociety of the faithfull, and when that corroſive hath wrought, than the Sacrament is to be applied for his ſtrengthning and refreſhing.
Having acquit my ſelf of this Digreſſion, I now returne to the Point which I propounded and explain'd, before I tooke the turne which I have travail'd, and am now in the ready way againe.