Part 34

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.

(3.) We are to hunger and thirst after Christ; which implies in it an ardent desire of having communion with him: Thus the church says, _With my soul have I desired thee in the night; yea, with my spirit will I seek thee early_, Isa. xxvi. 9. and the Psalmist compares this to the hunted _hart_, that is ready to die for thirst, which _pants after the water-brooks_, Psal. xlii. 1. This arises from a deep sense of our need of Christ, and farther supplies of grace from him, and is attended with a firm resolution that nothing short of him shall satisfy us, as not being adapted to supply our wants. Such a frame of spirit is agreeable to the ordinance we are engaged in, since Christ is therein represented as having purchased, and being ready to apply to his people, those blessings which are of a satisfying and comforting nature.

(4.) We are to feed on Christ by faith, and thereby receive of his fulness, as he is frequently represented in scripture, under the metaphor of _food_: Thus he styles himself, _The bread of life_, John vi. 35. and the blessings he bestows, are called, ‘The meat which perisheth not, but endureth to everlasting life,’ ver. 27. and the gospel-dispensation is set forth by a ‘feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined,’ Isa. xxv. 6. Thus our Saviour also represents it in the parable, Matt. xxii. 4. in which he commands his servants to invite those that were bidden to the marriage-feast, by telling them what things he had prepared for their entertainment, as an encouragement to their faith. Thus we are to consider that fulness of grace that is in Christ, (when drawing nigh to him in this ordinance,) of merit, for our justification, of strength to enable us to mortify sin, and resist temptations, of wisdom to direct us in all emergencies and difficulties, of peace and comfort, to revive and encourage us under all our doubts and fears, and to give us suitable relief when we are ready to faint under the burdens we complain of. All these blessings are to be apprehended and applied by faith, otherwise we cannot conclude that they belong to us; and nothing can be more adapted to this ordinance, wherein Christ is represented as having all those blessings to bestow, which he has purchased by his blood, and these are signified or shewed forth therein.

(5.) We are, in this ordinance, to trust in the merits of Christ, or to exercise an entire confidence in him, who, by his death, has purchased for us all spiritual and saving blessings. This ought to be attended with an humble sense of our own unworthiness, as being _less than the least of all God’s mercies_, Gen. xxxii. 10. and as deserving nothing but his fierce wrath for our iniquities. And, since he has paid a full and satisfactory price of redemption for us, and thereby procured the blessings that we had forfeited, which have a tendency to make us completely happy, we ought to lay the whole stress of our salvation on him, as being sensible that _he is able to save to the uttermost, all that come unto God by him_, Heb. xii. 25.

(6.) We are to rejoice in Christ’s love, which is infinitely greater than what can be in the heart of one creature towards another: This love of Christ has several properties;

_1st_, It doth not consist merely in his desiring our good, or wishing that we were happy, but in making us so; nor does it only consist in his sympathizing with us in our miseries, but delivering us from them, and discovering himself as our refuge and strength, a very present help in trouble.

_2dly_, As Christ’s love to his people did not take its motive at first from any beauty or excellency which he found in them who were deformed, polluted, and worthy to be abhorred by him, but afterwards adorned and _made comely through his comeliness put upon them_, Ezek. xvi. 14. so when they forfeit his love by their frequent backslidings, and deserve to be cast off by him, it is nevertheless unchangeably fixed upon them, inasmuch as _having loved his own which were in the world, he loved them unto the end_, John xiii. 1.

_3dly_, Christ’s love is infinitely condescending, which arises not only from that infinite distance which there is between him and his people, but from his remembring them in their low estate, having compassion on them whom no eye pitied, and saving them when they were in the utmost depths of despair and misery, _saying to them when they were in their blood, live_, Ezek. xvi. 6.

_4thly_, It is not like the love of strangers, which contents itself with some general endeavours to do good to them whom they design not to contract an intimacy with, but it is attended with the highest acts of friendship and communion, imparting his secrets to them, as he promises _to love, and manifest himself to them_, John xiv. 21. and tells his disciples, ‘Henceforth I call you not servants; for the servant knoweth not what his lord doeth: But I have called you friends; for all things that I have heard of my Father, I have made known unto you,’ chap. xv. 15.

_5thly_, It is such a love as forgives all former injuries, and upbraids not his people for what they have done against him, either before or since they believed in him. Thus God is said to ‘pardon the iniquity, and pass by the transgression of the remnant of his heritage,’ and ‘to cast all their sins into the depths of the sea,’ Micah vii. 18, 19. and ‘to blot out their transgressions for his own sake, and not to remember their sins,’ Isa. xliii. 25.

_6thly_, It is such a love as affords us all seasonable and necessary help in times of our greatest straights and difficulties, Psal. xlvi. 1. and makes provision for our future necessities; as he tells his disciples, _I go to prepare a place for you_, John xiv. 2. that they might be assured of being happy in another world; and accordingly he expresses himself in his mediatorial prayer, ‘Father, I will that these whom thou hast given me, may be with me where I am, that they may behold my glory,’ John xvii. 24.

_7thly_, It is such a love, as puts him upon reckoning all injuries done against his people, as though they were done against himself, and the kindnesses expressed to them, as though they were expressed to him, as it is said, _He that toucheth you, toucheth the apple of his eye_, Zech. ii. 8. and, _he that despiseth you, despiseth me_, Luke x. 16. And, when he takes notice of those expressions of kindness, which his people had shewn to one another, he says, _Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me_, Mat. xxv. 40.

_8thly_, It is such a love as inclines him to interpose himself between his people and all danger, whereby he prevents their being overcome by their enemies; and indeed, he not only hazarded, but as _a good shepherd gave his life for his sheep_, John x. 11.

This is that love which is to be the subject of our meditation in this ordinance; accordingly we are first to endeavour, to make out our interest in him, by faith, which will be evinced by those acts of love to him that flow from it, and then we may rejoice in it as a constant spring of peace and blessedness.

(7.) The next grace to be exercised in this ordinance, is thankfulness, adoring and praising him that he has been pleased to extend compassion to us in bestowing those blessings, which are the result of his discriminating grace, the instances whereof are various, _viz._ as he delivers us from the ruin that sin would have inevitably brought upon us, prevents us with the blessings of goodness, and restrains the breaking forth of our corruptions, which would otherwise have inclined us to commit the vilest abominations; and, more especially, as he renews our nature, changes our hearts, creates us unto good works, and then quickens and excites that grace in us which his own hand wrought, and comforts us when our spirits are overwhelmed with sorrow, whereby he enables us to go on in his way rejoicing, and so carries on the work which he has begun in us, till it be completed in glory. There is nothing that we have, either in hand or hope, but what will afford matter for the exercise of this grace; and more particularly, our hearts ought to be excited hereunto from the consideration of the benefits that are signified in this ordinance; especially if we are enabled to receive them by faith.