Part 35

(8.) We are, at the Lord’s supper, to renew our covenant with God. That this may be rightly understood, we must consider what it is for a believer to enter into covenant with God, which he is supposed to have done before this; and that consists not in our promising that we will do these things that are out of our power, or, that we will exercise those graces, which none but God, who works in his people, both to will and to do, can enable us to put forth; but it consists in our making a surrender of ourselves to Christ, and depending on him for the supply of all our spiritual wants, humbly hoping and trusting that he will enable us to adhere stedfastly to him, working in us all that grace which he requires of us; which blessing if he is pleased to grant us, we shall be enabled to perform all the duties that are incumbent on us, how difficult soever they may be. This is an unexceptionable way of entering into covenant with God, as it contains an acknowledgement of our own inability to do that which is good without him, and desire to give the glory of all to him; on whom we stedfastly rely, that we may obtain mercy from him to be faithful.

Moreover, to renew our covenant, is to declare, that through his grace, we are inclined stedfastly to adhere to our solemn dedication to him, not, in the least, repenting of what we did therein; and, that we have as much reason to depend on his assistance now, as we had at first, since grace is carried on, as well as begun by him alone; and accordingly, while we express our earnest desire to be stedfast in his covenant, we depend on his promise that he will never fail us, nor forsake us: And we take this occasion, more especially, to renew our dedication to him, as it is very agreeable to the nature of this ordinance, in which we have the external symbols of his love to us, which lays us under the highest obligation thereunto.

(9.) We are, in this ordinance, to shew our readiness to exercise a Christian love to all saints; which consists, more especially, in our earnest desire that all grace and peace may abound in them, as in our own souls; that hereby we may have occasion to glorify God together, and shew our mutual concern for the spiritual welfare of each other. We are to bless God for the grace they are enabled to exercise, though, it may be, we cannot exercise it in the same degree ourselves: And, as for others, we are to sympathize with them in their weaknesses, grieve for their falls and miscarriages; and be very ready to make abatements for those frailties and infirmities that we behold in them, which we ourselves are sometimes liable to, especially if they are not inconsistent with grace, in which case we should cast a mantle of love over them, not knowing but we may be exposed to, and fall by the same temptations.

This love is to be expressed, more especially in this ordinance; inasmuch as we are to consider all saints as members of Christ’s mystical body, children of the same God and Father, partakers of the same grace with us, fellow travellers to the same heavenly country, where we hope to meet with them at last, though now they are liable to the same difficulties with ourselves, and exposed to those assaults and temptations that we often meet with from our spiritual enemies. This expression of our love, though it be more immediately and directly extended to the same society, that joins in communion with us; yet it is not to be confined within such narrow limits, but includes in it the highest esteem for all who are sanctified in Christ Jesus, called to be saints, though their place of abode be remote from, and they are not known to us in the flesh.

II. We are now to consider the duty of Christians after they have received the sacrament of the Lord’s supper; and that consists in enquiring, how they have behaved themselves therein? and, whether they have any ground to conclude, that they have been favoured with the special presence of God in this ordinance, whereby it has been made a means of grace to them?

As to the former of these enquiries relating to the frame of our spirits, while engaging in this solemn duty, we shall sometimes find, that it has been such as affords matter for deep humiliation and self-abasement, in the sight of God, when we reflect upon it; particularly,

1. When our minds and affections have been conversant about those things, which are altogether unsuitable to the work we have been engaged in, and, instead of conversing with Christ in this ordinance, we have had our thoughts and meditations most taken up with worldly matters; or, if they have, indeed, been conversant about religious affairs, yet we may, in some measure, see reason to blame ourselves, if these have been altogether foreign to the great end and design of the ordinance we have been engaged in. There are many portions of scripture, or heads of divinity founded upon it, which we may employ our thoughts about at other times, with great advantage; yet they may not be altogether suitable, or adapted to our receiving spiritual advantage by, or making a right improvement of Christ crucified, as the nature of this ordinance requires.

2. They behave themselves unbecomingly, in this ordinance, who meditate on the thing signified therein, to wit, the dying love of Jesus Christ, as though they were unconcerned spectators, having only an historical faith, and content themselves with the bare knowledge of what relates to the life and death of Christ, without considering the end and design thereof, _viz._ that he might make atonement for sin, or their particular concern herein, so as to improve it, as an expedient for the taking away the guilt and power thereof in their own souls.

3. We may reflect on our behaviour in this ordinance, when we have given way to deadness and stupidity, without using those endeavours that are necessary for the exciting our affections; when a subject so affecting as Christ’s pouring out his soul unto death, being wounded for our transgressions, despised and rejected of men, bleeding and dying on the cross, and, in the midst of his sufferings, crying out, _My God, my God, why hast thou forsaken me_, has not had an efficacy to raise our affections, any more than if it were a common subject?

4. We have reason to blame our behaviour in this ordinance, when we have attended on it with a resolution to continue in any known sin, without being earnest with God to mortify it, or desiring strength and grace from Christ, in order thereunto, and improving his death for that end. Thus we have reason, sometimes, to reflect on our behaviour at the Lord’s supper, with grief, and sorrow of heart, as what has been disagreeable to the nature of the ordinance we have been engaged in.

But, on the other hand, we may, sometimes, in taking a view of our behaviour therein, find matter of encouragement, when, abating for human frailties, and the imperfection of grace, that inseparably attends this present state, we can say, to the glory of God, that we have, in some measure, behaved ourselves as we ought to do. Thus when we have found, that our hearts have been duly affected with the love of Christ, and we have had the exercise of those graces that are suitable thereunto; and if we can say, that we have had some communion with him, and have not been altogether destitute of his quickening and comforting presence, and the witness of his Spirit with ours, that we are the children of God; then we may conclude, that we have engaged in this ordinance in a right manner. And if we have found that it has been thus with us, we are to bless God for it, as considering that he alone can excite grace in us, who wrought it at first. And we are farther to consider, that such-like acts of grace will be a good evidence of the truth and sincerity thereof; whereby our comforts may be more established, and we enabled to walk more closely and thankfully with God, by the communication of those graces that he is pleased to bestow upon us in this ordinance.

Moreover, if we have had experience of the presence of God therein, and have been brought into a good frame, we ought to beg the continuance thereof. The best frame of spirit will be no longer abiding, than it pleases God to keep up the lively exercise of faith and other graces; and this, being so valuable a blessing, is to be sought for by fervent prayer and supplication, that our good frames may not be like the morning cloud, or early dew, that soon passes away: This will discover, that we set a value upon them, and glorify God as the author of them; and it is the best expedient for our walking with God at other times, as well as when engaged in holy ordinances.

Again, it is farther observed, that they, who have been quickened and comforted, when partaking of the Lord’s supper, ought to watch against relapses into those sins, that formerly they have been overtaken with, but now see reason to abhor. This we ought to do, because, though we are sometimes brought into a good frame, yet still we have deceitful hearts, that, before we are aware, may betray us into the commission of those sins which have occasioned great distress to us in times past; and, to this we may add, the endeavours of Satan to ensnare us by his wiles; so, that when we think ourselves the safest, we may be exposed to the greatest dangers. When we have been least apprehensive of our return to our former sins, and, it may be, have been too secure in our opinion, while confiding too much to our own strength, we have lost those good frames, and our troubles have been renewed thereby: Therefore, it is our duty to watch against the secret workings of corrupt nature, and the first motions of sin in our hearts, while we earnestly implore help from God, that we may be kept from our own iniquities; namely, those sins that we have formerly committed, or that more easily beset us than any other.

The next duty incumbent on us, after we have received the Lord’s supper, is, to fulfil our vows: This will be better unstood, if compared with what was before observed concerning sacramental vows or covenants: which ought not to contain in them a making promises, especially in our own strength, that we will be found in the exercise of those graces which are the special gift and effects of God’s almighty power. Therefore, I always, when occasionally mentioning making religious vows, consider them principally as containing an express declaration, that we are under an indispensable obligation to perform those duties, and put forth those acts of grace which are incumbent on us, as those who desire to approve ourselves Christ’s faithful servants, whom he has taken into a covenant-relation with himself. We also declare, that without help from God we can do nothing: This help we implore from him, at the same time when we devote, or give up ourselves to him; so that we do this, hoping and trusting that he will bestow upon us that grace which is out of our own power; which, if he will be pleased to do, we determine that he shall have all the glory that arises from it. This is most agreeable to the sense of the Latin word[102]; from whence the word _vow_ is derived; and, I think, it is much rather to be acquiesced in, than that general description which some give to it, when they exhort those who are engaged in this ordinance, first to confess those sins which they have committed since they were last at the Lord’s table, so far as they occur to their memories; and, as a means of their obtaining forgiveness, to make a solemn vow, or promise, that they will abstain from them for the future, and walk more agreeably to the engagements which they are laid under: This they do without an humble sense of the treachery of their own hearts, or their need of strength from God, to perform any thing that is good; and afterwards, they are as little inclined to fulfil their own promises, as they were before forward to make them, with too much reliance on their own strength; and, by this means, they bring themselves into the greatest perplexities, and go on, as it were, in a round of making solemn vows and resolutions, and then breaking them, and afterwards renewing them again: Whereas, when we intend nothing by our vowing, but a confessing that what others promise in their own strength, we see ourselves obliged to do; and, at the same time, depend on Christ for strength to enable us to perform it, and give up ourselves to him, as his covenant-people, in hope thereof; this is the safest way of vowing, inasmuch as it redounds most to the honour of God, and contains every thing in it that may put us upon using our utmost endeavours to perform the duties that are incumbent on us, and, at the same time, we express our unfeigned desire to glorify him as the God and Author of that grace, which is necessary thereunto. And, in this sense I would understand what we are exhorted to in the answers we are explaining, when it is said, in one of them, that while we are receiving the Lord’s supper, we ought to renew our covenant with God; and after we have received it, we are to fulfil our vows, as it is expressed in the other; as the former includes in it such a dedication to God as has been but now considered; the latter, to wit, the fulfilling our vows, implies in it a doing every thing that is in our power, in order thereunto; and, at the same time, a waiting on God to give success to our endeavours, and to work in us that which is well-pleasing in his sight, without which we can do nothing.

After we have waited on the Lord in this ordinance, we are to encourage ourselves to a frequent attendance thereon; especially if we have ground to conclude, that we have had any sensible communications of his grace vouchsafed to us therein. As this is an honour which God puts on his own institutions, it is certainly an encouragement to us, to persevere in waiting on him therein. Thus the Psalmist says, _Because he hath inclined his ear unto me, therefore I call upon him as long as I live_, Psal. cxvi. 2. This will effectually remove all those doubts and scruples that discourage us from engaging in this ordinance, lest we should not behave ourselves in a right manner therein, fearing that we are not sufficiently prepared for it, and therefore shall be disowned by Christ, when we engage in it: I say, this we are fenced against, by having experienced his quickening and comforting presence therein.

But, suppose we have not met with this desirable blessing, which the best believers do not experience in a like degree, at all times; then we ought, after we have received the Lord’s Supper, to endeavour to find out the particular cause of God’s withdrawing his special presence from us, and what is that root of bitterness which springs up and troubles us. It may be, he withholds this privilege from us in a way of sovereignty, that we may hereby learn that our comforts are not at our own disposal; or, that they are not the necessary result of our attendance on ordinances, but arise from the divine blessing accompanying them. This, God, it may be, withholds from us for the trial of our graces; and that we may see how needful it is for us to wait for those spiritual comforts, which, at present, he withholds from us; as the prophet says, _Therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment; blessed are they that wait for him_, Isa. xxx. 18.

But since we may, for the most part, apprehend some particular reason why God denies us his quickening, and comforting presence, arising from sins of omission or commission, antecedent to, or whilst we have been engaged in this ordinance: We must enquire,

(1.) Whether there has not been some defect, as to preparatory duties? and particularly, whether we have duly examined ourselves before we came to the Lord’s table, concerning our knowledge of Christ, and the benefits of his redemption; or, especially, of our being enabled to improve them by faith? and, whether we have examined ourselves concerning the sense we have of the guilt of sin, and the need we stand in of Christ’s righteousness, to take it away, and accordingly resolved to wait on him in this ordinance, with earnest desires of obtaining this privilege.

(2.) We must enquire, whether our behaviour when we have been engaged in this ordinance, has not been, in some measure, unbecoming the spirituality and importance thereof? whether we have not spared, or indulged, some secret corruption, that has broke forth therein? or, whether we have not given way to some temptation, that has then beset us? whether we have not depended on our own righteousness, for the taking away the guilt of sin, and procuring for us acceptance in the sight of God? or, whether we have not engaged in this ordinance, in our own strength, and by this self-confidence, provoked him to withdraw from us; which, if we have, it will afford matter of deep humiliation in his sight, and call for repentance and reformation, if we would be fenced against this inconvenience, which, at present we labour under; and then we may hope that we shall be enabled to wait on him in this ordinance, in such a way, that we may have those comfortable experiences of grace from him, which will be an evidence that we have waited on him for the better, and not for the worse.

Footnote 102:

_Voveo._

Quest. CLXXVI., CLXXVII.

QUEST. CLXXVI. _Wherein do the sacraments of Baptism and the Lord’s Supper agree?_

ANSW. The sacraments of baptism and the Lord’s Supper, agree, in that the author of both is God, the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other, and to be continued in the church of Christ, until his second coming.

QUEST. CLXXVII. _Wherein do the sacraments of Baptism and the Lord’s Supper differ?_

ANSW. The sacraments of baptism and the Lord’s supper differ, in that baptism is to be administered but once with water, to be a sign and seal of our regeneration, and ingrafting into Christ, and that even to infants, whereas the Lord’s supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and growth in him, and that only to such as are of years and ability to examine themselves.

These two answers contain little more than a recapitulation of some things, that have been occasionally mentioned, in explaining the nature of these ordinances; and therefore we shall very briefly insist on them.

I. Concerning those things wherein the sacraments of baptism and the Lord’s supper agree; accordingly,

1. It is observed, that God is the Author of both. This may be inferred from what has been said concerning their being holy ordinances, or means of grace; in which we are to expect his presence and blessing to make them effectual to salvation: This we cannot do without engaging in them by his own warrant, which he has been pleased to give us, as appears from his word, and the experience of many believers, who have found sensible advantage thereby; so that the effects of his power and grace, that have been produced in their hearts, when engaged therein, afford a convincing evidence that God is the Author thereof. This, as to what concerns baptism, respects more especially, the baptism of those that are adult; for when infants are baptized, though God can, and sometimes does, as is more than probable, own this ordinance, by regenerating them at that time; yet this cannot be known by us, unless it be inferred, from those extraordinary communications of grace which they may experience, who are enabled, by faith to give up their children to God therein.

2. Baptism and the Lord’s supper farther agree, in that Christ, and his benefits are signified by both of them: for they are, each of them, ordinances for our faith, as they are signs and seals of the covenant of grace, in which Christ, and the benefits of his redemption, are set forth: Thus the apostle says, with respect to baptism, _So many of as were baptized into Jesus Christ, were baptized into his death, buried with him by baptism into death_, Rom. vi. 3, 4. accordingly we have communion with Christ as crucified, dying and buried, and, after this, rising again from the dead, whereby he brought the work of redemption to perfection: These things are signified; and thus our faith is to make use of this sign in baptism; and the apostle says the same thing with respect to the Lord’s Supper: _As often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come_, 1 Cor. xi. 26.

3. Baptism and the Lord’s supper, are farther observed to agree, in that they are to be dispensed by none but the ministers of the gospel. Under the Old Testament-dispensation, where all the parts of the temple-service were significant signs of Christ, and the benefits of the covenant of grace; these were to be administered by none but those who were qualified, called, and lawfully set apart to that work, as the apostle says, _No man taketh this honour unto himself, but he that is called of God, as was Aaron_, Heb. v. 4. And we may conclude, that the moral reason of the thing extends itself to the administration of the seals of the covenant, under the gospel-dispensation. It is certain, that some must be appointed, or set apart to this work, otherwise it would belong to every body, and consequently there would be no determinate administrators of these ordinances, who might be said to have a special call thereunto, from God and man. It may also be inferred from those scriptures that speak of _pastors after God’s own heart_, who are to _feed_ his people _with knowledge and understanding_, as being his special _gift_, Jer. iii. 15. and from what the apostle says, concerning gospel-ministers, whether extraordinary or ordinary, as being Christ’s _gift_, when he _ascended up on high_, Eph. iv. 8, 11.

4. It is farther observed, that these two ordinances agree, in that they are both to be continued in the church, until Christ’s second coming. Though we look and hope for more of the presence of God therein, and a greater effusion of his Spirit, to make them more effectual, and render the church more bright and glorious, as being favoured with greater degrees of the communications of divine grace; yet we have no ground to expect new ordinances, or a new dispensation to succeed this we are under, till Christ’s second and most glorious coming; therefore this is called, _The last time_, 1 John ii. 18. Upon which account the apostle says, that _the ends of the world are come upon us_, 1 Cor. x. 11. by which we are to understand, that the present dispensation of the gospel that we are under, is the last we are to expect till Christ’s second coming.

And this also appears, from the promise which Christ has given of his presence with his ministers and churches, when faithfully engaging in these ordinances, as he says, _Lo, I am with you always, even unto the end of the world_, Matt. xxviii. 20. And, as his _death_, as was before observed, is to be _shewed forth till he come_, 1 Cor. xi. 26. this proves that the Lord’s supper is also to be continued in the church till then. This I would the rather observe, inasmuch as it is contrary to what some maintain, who, while they hope for a greater effusion of the Spirit, and a more glorious state of the church in the latter day, are ready to extend their thoughts too far, they conclude that it will be a new dispensation, as the ordinances which the church is favoured with, at present, shall cease, particularly baptism and the Lord’s Supper; which we can by no means approve of.

II. We are now to consider wherein the sacraments of baptism and the Lord’s supper differ.