faith, and establishing their comforts, to wait on God in the ordinance
of the Lord’s supper, hoping for Christ’s presence therein; in which
many have found that they have been enlivened, quickened, and comforted,
while others, through the neglect hereof, have had their doubts and
fears increased. And this leads us to consider,
II. What is contained in the latter of the answers we are explaining,
which is applicable to those who desire to come to the Lord’s supper,
but are to be kept from it. Here it is taken for granted, that all are
not to be admitted to this ordinance, though it may be, they make a
general profession of the Christian faith, and are not willing that any
should question their right to it. These are described in this answer,
1. As being ignorant of the great doctrines of the gospel, and,
consequently, unacquainted with Christ, whom they never truly applied
themselves to, nor received by faith; and therefore they cannot improve
this ordinance aright, or have communion with Christ therein.
2. They are to be excluded from the Lord’s supper, who are scandalous or
immoral in their practice, whatever pretensions they make to the
character of Christians: These are described by the apostle, as persons
who _profess that they know God; but in works they deny him, being
abominable and disobedient and unto every good work reprobate_, Tit. i.
16. Such ought not to have communion with those whom the apostle
describes as _called to be saints_, Rom. i. 7. nor can they partake of
this ordinance aright, since they are not apprized of the end and design
thereof, nor are they able, as the apostle expresses it, to _discern the
Lord’s body_, 1 Cor. ix. 27. for, if they are strangers to themselves,
how can they apply the benefits of Christ’s redemption to their own
case? and, if they neglect the preparatory duty of self-examination, so
that they do not know their own wants, how can they go to Christ in this
ordinance for a supply thereof? or, if they do not desire the spiritual
blessings of the covenant of grace, what right can they have to make use
of the seals thereof? and if they are openly and visibly of another
family, under the dominion of the powers of darkness, what right have
they to the privileges which Christ has purchased for those who are
members of his family, and spiritually united to him?
_Object._ 1. To what has been said concerning those that are to be
excluded from this ordinance, it is objected, that it appears, that both
good and bad have a right to it, from what our Saviour says in the
parable of the wheat and the tares, in Mat. xiii. 29. both which are
said to _grow together until the harvest_, when the reapers will be sent
to _gather first the tares, and bind them in bundles to burn them, and
the wheat into the barn_: So that hypocrites, and sincere Christians,
are to continue together in the same church, and, consequently to
partake of the same ordinances.
_Answ._ To this it may be replied; this is not the sense of the parable;
for our Saviour explains it otherwise, when he says in ver. 38. _The
field is the world: the good seed are the children of the kingdom, but
the tares are the children of the wicked one._ And from hence we may
infer, that good and bad men are, through the forbearance of God,
suffered to live together in the world; but it gives no countenance to
this supposition, that the wicked ought to be joined with the godly as
members of the same church: Not but that hypocrites may, and often do
intrude themselves into the churches of Christ; yet since this is not
known to them, they are not to blame for it, the heart of man being
known to God alone; and the judgment that we are to pass concerning
those who are admitted into church-fellowship, or to the Lord’s supper
in particular, is to be founded on that credible profession which they
make; in which, though it be possible for them to deceive others, yet
the guilt and ill consequence thereof, will only affect themselves.
_Object._ 2. It is further objected, that Judas was at the Lord’s supper
when it was first instituted by our Saviour, though he knew him to be an
hypocrite and a traitor, and that he would speedily execute what he had
designed against his life; and if so, then all ought to be admitted to
this ordinance. And the reason that is generally assigned why he was
there at that time, is, because it is said, in Luke xxii. 14. _When the
hour was come, he sat down, and his twelve apostles with him_; and
afterwards we read, in ver. 19. that _he took bread and brake it_, &c.
_and also the cup after supper_, &c. ver. 20. and then it is said, in
ver. 21. _Behold the hand of him that betrayeth me is with me on the
table_. This is supposed, by some, to have been spoken by Christ when
they were eating the Lord’s supper; from whence it may be concluded that
Judas was there.
_Answ._ But to this it may be replied; that it seems much more probable
that he was not there when the Lord’s supper was administered though he
joined with Christ and the other apostles in eating the passover; for we
must consider,
(1.) That the passover and the Lord’s supper were celebrated, one
immediately after the other, at the same table, or sitting; therefore
the hand of Judas might be with Christ on the table, in the former,
though not in the latter: So that, though these words, _the hand of him
that betrayeth me, is with me on the table_, are inserted after the
account of both these ordinances being concluded; yet we have ground to
suppose, they were spoken while they were eating the passover, when
Judas was present.
(2.) It appears yet more probable that he was not present at the Lord’s
supper, from the account which John gives of this matter, in chap. xiii.
21. wherein our Saviour tells them, that _one of them should betray
him_: and, in ver. 26. he discovers that he meant Judas, by giving him
the sop; and in ver. 30. it is said, that _having received the sop, he
went immediately out_. Now it is certain there was no sop in the Lord’s
supper, as there was in the passover, inasmuch as there was no flesh
therein: Therefore Judas went out when they were eating the passover,
before they began to partake of the Lord’s supper; being, as we may
reasonably suppose, in a rage that his hypocrisy should be detected, and
he marked out as a traitor, who was, before this, reckoned as good a man
as any of them: Therefore we have not sufficient ground from hence to
conclude, that wicked men ought to be admitted to partake of the Lord’s
supper.
_Object._ 3. For Christians to exclude any from the Lord’s supper, would
argue a great deal of pride, or vain-glorious boasting, and it is, as it
were, to say to them who are excluded, “Stand off, for we are holier
than you.”
_Answ._ 1. A believer may with thankfulness, acknowledge the
distinguishing grace of God vouchsafed to him, and not to others; and,
at the same time, bless him, that he has given him a right to the
privilege of his house, which all are not admitted to partake of,
without doing this in a boasting way; he may say with the apostle in 1
Cor. xv. 10. _By the grace of God I am what I am_; and yet at the same
time, deal faithfully with those who are destitute of this grace; he may
bless God for the right which he hopes he has to this ordinance, and yet
it is not his duty to admit them to it who have no right.
2. It is one thing not to admit persons who are unqualified to this
ordinance, and another thing to despise them upon this account. Our
business is not to reproach them, but to treat them with meekness; if
peradventure God may give them repentance to the acknowledgment of the
truth, that hereby they may appear to have a right to it.
_Object._ 4. If wicked men are to be excluded from one ordinance which
Christ has instituted in his church, they may, for the same reason be
excluded from all; and so they may as well be debarred the privilege of
hearing the word, and joining with the church in public prayer.
_Answ._ There is not the same reason for excluding wicked men from
hearing the word, or joining in prayer with the church, as there is for
refusing to admit them to partake of the Lord’s supper. For prayer, and
preaching the word, are God’s appointed means for the working the grace
of faith, instructing the ignorant, awakening the stupid and secure
sinner, and putting him on complying with that method of salvation which
God has prescribed in the gospel, and embracing Christ as offered
therein: Whereas, on the other hand, the Lord’s supper is an ordinance
which supposes the soul to have, before this, received Christ by faith;
and therefore he is therein to feed upon him, and to take comfort from
what he has done and suffered for him, as conducive to the farther
mortification of indwelling sin; which supposes that he has had, before
this, some experience of the grace of God in truth. Thus concerning the
exclusion of ignorant or immoral persons, as being not qualified for the
Lord’s supper.
And here we may farther observe, that they who bring these and such-like
objections, with a design to open the door of the church so wide, that
all may be received into it, and partake of those ordinances by which it
is more particularly distinguished from the world, are very ready, in
defence of their own cause, to charge others with being too severe in
their censures, and refusing to admit any into church-communion, unless
they can tell the very time in which they were converted, and the means
by which this work was begun, and carried on; and this they are obliged
to do in so public a manner, as that many are denied the privilege of
partaking of this ordinance, for a mere circumstance; which is an
extreme as much to be avoided as the receiving unqualified persons to
the Lord’s supper.
But it may be replied to this, that since this charge is rather the
result of surmize than founded on sufficient evidence, it deserves to
have less notice taken of it: However, this I would say in answer to it,
that I never knew it to be the practice of any church of Christ, to
exclude persons from its communion, because they knew not the time or
means of their conversion; which may be sometimes occasioned by their
having been favored with the blessing of a religious education and
restraining grace from their childhood, so that they have not run those
lengths in sin which others have done; and therefore the change which is
wrought in conversion, especially as to what concerns the time and
manner thereof, is less discernible. Sometimes the work has been begun
with a less degree of the terrors of conscience, under a sense of the
guilt of sin, and the condemning sentence of the law, than others have
experienced: These have been drawn with the cords of love, and the grace
of God has descended upon them insensibly, like the dew upon the grass;
and therefore all that can be perceived by them, or that is to be
required of them as a necessary qualification for their being admitted
to the ordinances and privileges which belong to believers, is their
discovering those fruits of faith which are discernible in the
conversation of such as have experienced the grace of God in truth.
As to the other part of the charge, in which some churches are pretended
to insist on such terms of communion as are merely circumstantial, so as
to refuse to receive any that cannot comply with them: This is to be
answered by those who appear to be liable to it. All that I shall
therefore add under this head, is, that since a visible profession of
faith in Christ is to be made, as necessary to constitute a visible
church, and the conversation of those who make it, ought to be
apparently agreeable thereunto: And inasmuch as none are obliged to make
any thing known to the church, that contains the least appearance of
dishonour or reflection on their character in the world; but are only
required to testify and give a proof of their steady adherence to
Christ, and their desire to embrace him in all his offices, as well as
worship him in all his ordinances; this cannot justly be reckoned an
unnecessary circumstance or making that a term of communion which Christ
has not made, and thereby excluding those who have a right to the Lord’s
supper.
And now we have considered the terms of communion, and the
qualifications for it, as well as the spiritual privileges that are to
be expected by those who have a right to it. I cannot but observe, how
this is abused, and practically disowned, by those who engage in this
ordinance merely as a qualification for a civil employment. A person may
certainly be a good member of a commonwealth, and very fit to be
entrusted with the administration of the civil affairs thereof, who has
little or nothing to say concerning his experiences of the grace of God.
To assert, that a right to a civil employment is founded on the same
qualifications that give a person a right to partake of the Lord’s
supper, would be to advance, not only that which is indefensible, but
what would be almost universally denied, unless it could be proved, that
all might partake of it, the contrary to which, we have endeavoured to
maintain.
Moreover, when Christ instituted this ordinance, his people were in no
expectation of bearing any part in the civil government; therefore this
was most remote from the first intent and design thereof: And we often
find that this is a temptation to men to profane this ordinance, and
lays a burden on the consciences of those who know themselves unprepared
for it, who had little or nothing in view but the securing their secular
interest; by which means it is to be feared, that many of them eat and
drink unworthily, and, instead of receiving advantage by it, bring their
consciences under such entanglements, that they cannot easily extricate
themselves from. Thus concerning those who are to be admitted to be
partakers of the Lord’s Supper, though doubting of their meetness for
it, and others being excluded, who have no right to it.
The last thing observed in this answer, is, that they who are not, at
present, deemed fit for this ordinance, may afterwards be admitted to it
when they have received instruction, and manifested a thorough
reformation; or when, by their diligent attendance on other ordinances,
or means of grace, accompanied with the divine blessing, that, which at
present disqualifies them, being removed, they may humbly and thankfully
wait on God therein, and hope for his presence and blessing; and then
the church will have reason, as well as themselves, to bless God for
that grace which they have experienced, whereby they may come to it for
the better, and not for the worse.
Footnote 101:
_See Quest. lxxxi. Vol. III. page 268._
Quest. CLXXIV., CLXXV.
QUEST. CLXXIV. _What is required of them that receive the sacrament
of the Lord’s Supper, in the time of the administration of it?_
ANSW. It is required of them that receive the sacrament of the
Lord’s Supper, that during the time of the administration of it,
with all holy reverence and attention they wait upon God in that
ordinance, diligently observe the sacramental elements and actions,
heedfully discern the Lord’s body, and affectionately meditate on
his death and sufferings, and thereby stir up themselves to a
vigorous exercise of their graces, in judging themselves and
sorrowing for sin, in hungering and thirsting after Christ, feeding
on him by faith, receiving of his fulness, trusting in his merits,
rejoicing in his love, giving thanks for his grace, in renewing of
their covenant with God, and love to all the saints.
QUEST. CLXXV. _What is the duty of Christians after they have
received the sacrament of the Lord’s Supper?_
_Answ._ The duty of Christians after they have received the
sacrament of the Lord’s Supper, is, seriously to consider how they
have behaved themselves therein, and with what success; if they find
quickening and comfort, to bless God for it, beg the continuance of
it, watch against relapses, fulfil their vows, and encourage
themselves to a frequent attendance on that ordinance; but if they
find no present benefit, more exactly to review their preparation
to, and carriage at the sacrament; in both which, if they can
approve themselves to God and their own consciences, they are to
wait for the fruit of it in due time; but if they see they have
failed in either, they are to be humbled, and to attend upon it
afterward with more care and diligence.
These two answers respect our behaviour in, and after our engaging in
this ordinance.
I. We are to consider with what frame of spirit we are to engage
therein; how our meditations are to be employed, and what graces are to
be exercised.
1. Here is something observed, which is common to it with all other
ordinances, _viz._ that we are to wait on God with an holy reverence
arising from a becoming sense of his divine perfections, and the
infinite distance we stand in from him; and we are to impress on our
souls an awful sense of his omniscience and omnipresence; whereby he
knows with what frame of spirit we draw nigh to him, better than this is
known to ourselves; and highly resents every thing that is contrary to
his holiness, or unbecoming the character of those who are worshipping
at his footstool.
2. There are other things peculiar to this ordinance, that are necessary
in order to our engaging in it in a right manner; as,
(1.) We are diligently to observe the sacramental elements and actions,
which contain the external part of the duty required of us. The bread
and wine, together with the actions to be performed in our receiving
them by Christ’s appointment, are, as has been before observed,
significant and instructive signs of his death, and the benefits which
he has procured for us thereby, that are to be attended to, and brought
to our remembrance in this ordinance.
Moreover, we are to consider, that though the blessings of the covenant
of grace are signified thereby, as they are instituted, not natural
signs thereof; yet the gospel, in which we have an account of what
Christ did, and suffered for us, is a large and sufficient explication
hereof for the direction of our faith, when conversant about them.
(2.) We are affectionately to meditate on the sufferings and death of
Christ, which are signified thereby. Meditation is a great part of the
work we are to be engaged in, and the death of Christ is the principal
subject thereof; accordingly we are to consider his condescending love
in giving his life a ransom for us; and, in order to our being affected
therewith, and to excite our admiration and thankfulness for it, we must
contemplate the divine excellency and glory of his Person; which adds an
infinite value to every part of his obedience and sufferings. We must
also consider the kind of death he died; which is called his being
_wounded_, _bruised_, Isa. liii. 5. _cut off_ Dan. ix. 26. and is
represented as that which had the external mark of the curse of God
annexed to it; upon which account he is said to have been made a curse
for us, Gal. iii. 13.
We are also to consider the character of the persons for whom he laid
down his life; who are described as being _without strength_, or ability
to do what is good, and _ungodly_, and so open enemies to him, Rom. v.
6, 8, 10. and therefore there was nothing in us that could induce him to
do this for us. We are also to consider, that he died in our room and
stead, as _bearing our griefs, and carrying our sorrows_, Isa. liii. 4.
and being _delivered for our offences_, Rom. iv. 25. And we are also to
consider the great ends designed thereby, as God is hereby glorified,
his holiness and justice in demanding and receiving a full satisfaction
for sin, illustrated in the highest degree; so that he declares himself
_well-pleased_ in what Christ has done and suffered, Matt. iii. 17. and
_well-pleased_ likewise, as the prophet expresses it, _for his
righteousness’ sake_, Isa. xlii. 21. We are also to consider the great
advantage that we hope to receive thereby, as _being justified by his
blood, we shall be saved from wrath through him_, Rom. v. 9. This is
therefore the highest inducement to us, to give up ourselves entirely to
him.
3. We are, in this ordinance, to stir up ourselves to a vigorous
exercise of those graces that the nature of the ordinance requires: And
accordingly we are,
(1.) To judge ourselves; as the apostle says, _If we would judge
ourselves, we should not be judged_, 1 Cor. xi. 31. and this we ought to
do, by accusing, condemning, and passing sentence against ourselves, for
those sins which we have committed against Christ, whereby we were
plunged into the utmost depths of misery, in which we should for ever
have continued, had he not redeemed us by his blood. We are also to
acknowledge our desert of God’s wrath and curse; so that _if he should
mark iniquity, we could not stand_, Psal. cxxx. 3. and this sense of sin
ought to be particular, including in it those transgressions which are
known to none but God and ourselves; as we ought to make a particular
application of the blood of Christ for the forgiveness thereof. This is
certainly very suitable to the nature of the ordinance we are engaged
in, wherein Christ is set forth as a sacrifice for sin, and we are led,
at the same time, to be duly affected with our malady, and the great
remedy God has provided; which will have a tendency to enhance our
praise and thankfulness to him, who loved us, and gave himself for us.
(2.) We are to exercise a godly sorrow for sin, which is the ground of
all that distress and misery which we are liable to: This ought to take
its rise from the corruption of nature, from whence all actual sins
proceed; and we are to bewail our sins of omission, as well as
commission; our neglect to perform duties that are incumbent on us, as
well as those sins that have been committed by us with the greatest
presumption, deliberation, wilfulness, and obstinacy, which contain in
them the highest ingratitude and contempt of the blood of Christ, and
the method of salvation by him. And this sorrow for sin ought to produce
those good effects of praying and striving against it, endeavouring to
return to God, from whom we have backslidden. The apostle calls it,
_sorrowing after a godly sort_; and speaks of it as attended with
_carefulness_, that we may avoid it for the future; _clearing of
ourselves_, so that we may either be encouraged to hope that we have not
committed the sins which we are ready to charge ourselves with, or, that
the guilt thereof is taken away by the atonement that Christ has made
for us. It ought also to produce an holy _indignation_, and a kind of
revenge against sin, as that which has been so prejudicial to us; as
likewise a _fear_ of offending; a _zeal_ for the glory of God, whom we
have dishonoured; and a _vehement desire_ of those blessings which we
have hereby forfeited. This sorrow for sin ought to proceed from an
inward loathing and abhorrence of it; and the degree thereof ought to
bear some proportion to its respective aggravations, and the dishonour
we have brought to God thereby; which would be an effectual means to
incline us to abhor ourselves, and repent in dust and ashes.
This is very agreeable to the nature of the ordinance we are engaged in,
since nothing tends more to enhance the vile and heinous nature of sin,
than the consideration of its having crucified the Lord of glory; which
is to be the immediate subject of our meditation therein. We read that
Christ, in his last sufferings, was _exceeding sorrowful, even unto
death_, Matt. xxvi. 38. which could not proceed from the afflictive view
that he had of the pains and indignities he was to suffer in his
crucifixion; for that would argue him to have a less degree of holy
courage and resolution than some of the martyrs have expressed when they
have endured extreme torments, and most ignominious reproaches for his
sake: Therefore his sorrow proceeded from the afflictive sense that he
had of the guilt of our sins which he bore. If therefore he not only
suffered, but his soul was exceeding sorrowful for our sins; this ought
to excite in us the exercise of that grace in this ordinance, in which
it is brought to our remembrance.