My firſt PROPOSITION is, That no Perſo • has a RIGHT to partake of the Ordinance of th • LORD'S SUPPER, but ſuch only as are ALLOWED and COMMANDED of GOD to partake o • it.

Whether we conſider the Participation 〈◊〉 this Ordinance as a Duty or as a Priviledg • this will certainly hold a Truth. That nor may preſume to part •• 〈…〉 ••• vited and commanded ſo 〈…〉 to be numbred amo • 〈…〉 which may be done or let alone as any M • pleaſeth. This Sacrament is one of the po • tive Inſtitutions of Jeſus Chriſt, which ought be attended by all and only ſuch, as God •• ders to attend it. If any Man or Wom preſumeth to partake of it without his Le • and Command ſo to do, God may ſay to ſu •• yea he does ſay to them as in Iſai. 1 12. When ye come to appear before me, Who hath required this at your Hands? And on the other Hand, ſuch as God allows and commands to partake of the Ordinance of the Lord's Supper, may not preſume to omit or neglect it: if they do they are therein guilty of ſinning againſt God. He that is qualified to partake of the Lord's Supper, according to the Judgment of God expreſſed in his Word, has a Right to it, and is bound to partake of it, tho' he may think the contrary. If a Man be not qualified he ſins if he receives it, whatever good Opinion he has of himſelf Men's Op • nions concerning themſelves or other do not alter GOD'S Laws. A Man may be miſtaken reſpecting his own State, and think • e has no Right to that which he has a Right to; Or otherwiſe, he may have a good Right to that which he judgeth himſelf utterly unqualified for: But God's Commands are uniform and ſteady; they change not a Men's Notions and Opinions do, Every Man is either qualified according to the Word of God • o partake of the Lord's Supper, or unqualified for it: if he be qualified, he is bound to partake; if unqualified, he may not preſume to partake of this holy Ordinance, The like may be ſaid, with reſpect to the Judgment of any Church and Churches. If a Man be qualified to partake of the Sacrament, no Judgment of any Church can take away his Right: If he be really unqualified f • r it, no Church can give him a Right to it. Indeed in Point of Order, no Perſon may partake, unleſs by the Church he be permitted to do it; but then if the Church do admit a viſibly unqualified Perſon, they are guilty of Sin in it; and ſo they are alſo if they debar a viſibly qualified Perſon from it. I ſay viſibly qualified, becauſe the Church is bound to admit ſuch as are viſibly qualified, whether they are really qualified or not; but in this Caſe the Perſons offering themſelves are guilty—. A Perſon ought to come to the Lord's Supper, who is according to Rule qualified for it, whatever other Qualification, not required, he may be without, and knows that he is ſo. Therefore, if the Grace of Regeneration be no neceſſary Qualification to give a Man a Right; The judicious M •• Sioddard erred not, in ſaying, A Perſon 〈◊〉 and ought to partake, tho' he knew himſ •• 〈◊〉 • onverted, having thoſe Qualifications that are neceſſary.

From what has been ſaid we may infer, That it is not probable, that it ſhould be very • ifficult for a ſerious Enquirer to know whether • e has a Right to the Lord's Supper, or not. • is not likely, that our merciful Redeemer • ould make the Terms of Church Communi •• n ſuch, that it ſhould be extreamly difficult • r Perſons to know whether 〈…〉 partake of this Sacrame • 〈…〉 • ave them under unav •• 〈…〉 with Reſpect to this important Caſe. Does • od require us to partake, or does he at our • ril forbid us to eat of this Bread and drink of •• s Cup? I would have this remembred, it be •• g a Conſideration that I ſhall have Occaſion make Uſe of. At preſent, I ſay I believe it not Jeſus Chriſt that does expoſe his profeſſing People to ſuch Difficulties; but the Miſtake of ſome of his Miniſters, who miſunderſtand, and ſo do not rightly expound ſome of his Commands, given to his Diſciples. Thus much on my firſt Propoſition.

PROPOSITION II.

GOD does not allow and command THE WICKED, while they continue ſuch, to partake of the Ordinance of the Lord's Supper. I ſay, while they continue ſuch; for otherwiſe they are invited and required to qualify themſelves 〈…〉 •• en to come to it. By the Wicked 〈…〉 ſuch as in Scripture do generally 〈◊〉 this Denomination.

When the Queſtion is asked, Who have a Right to partake of the Lord's Supper? It is ſuppoſed there are ſome that have a Right to it, and others that have not; ſo that there are ſome that may come to it, and others that may not come. Now when we have found who have not a Right, we ſhall be brought the nearer to underſtand who have a Right to this holy 〈…〉 〈…〉 • hat ſuch as are uſually, in 〈…〉 be Wicked, have no Right hereunto. God does not allow them to partake of it. The Sacraments, as well as the Sacrifices of ſuch are an Abomination, Prov. 21. 27

Who are in Scripture uſually intended by the Wicked, and who I here therefore intend, we may ſee in the following Particulars. (1) All Atheiſts, who believe not the Being and Perfections of God: ſuch a • are deſcribed Pſa▪ 14.1,—4. The Fool hath ſai • in his Heart, ther • is no God: they are corrupt, they have done abominable Works, there is none that doth Good. The Lord looked down from Heaven upon the Ch • laren of Men; to ſee if there were any that did underſtand and ſeek God. They are all g • ne aſide, they are altogether become filthy: There is none that do • th Good, no not one. Have all the Workers of Iniquity no Knowledge? who eat up my People as they eat Bread, and call not upon the Lord. With this compare Pſal. 10 2, to 11. alſo Pſal. 4 3, to 7 & 30 16, to 21. (2) All ſuch Infidels as believe not that divine Revelation, which is contained in the Scriptures of the old and new Teſtament: and ſo all who do not acknowledge the Doctrines and Precepts • f God in our Bible, as the Doctr • nes and Commandments of the Lord eſpecially the Record God has given of his Son in the Goſpel, and the Precepts of the moral Law, which are of perpetual Obligation to all Mankind. See John 5 46 and Act. 28 24. alſo 2 Cor. 6 15. and 1 Tim. 5.8. (3) All ſuch a • have no • ear of God before their by • , (Pſal. 36.1 —4. and Gen 20 11.) (4) All ſuch as put no Truſt or Confidence in God, nor have any Hope in his Mercy: I join theſe together becauſe of their near Relation one to the other; and ſuch Perſons as theſe are certainly groſely wicked. It is poſſible Perſons unregenerate may put ſome Truſt in God, and have ſome ſort of Hope in him, and of ſuch a Truſt and Hope I here ſpeak, ſee Pſal. 78.34, 35, 36. If groſs • ypocrites may do ſo, much more may ſuch as are morally ſincere. (5) All ſuch as will not ſeek God, or call upon his Name, as thoſe in Pſal. 10.4 and 14.4. alſo Iſai. 43 22. and 64.7. (6) All ſuch as do not repent of their Sins, and will not be reformed, but go on obſtinately in their Iniquities, how many Prayers ſoever they may make, are yet to be reckoned among the Wicked I am ſpeaking of. Of ſuch as theſe we read, Iſai. 1.11, to 15. and Chap. 58 1 to 4. alſo Jer. 7.8, 9, 10. (7) All groſs Hypocrites: who tho' they carry themſelves well, ſo far as appeareth unto Men, yet do it only for a Shew, that they may get Credit and be in Eſteem in the World, and not that by what they do they may approve themſelves unto God, by doing the Things that he requireth, Mat 6 5 and 23.14. (8) All ſuch ſelf-righteous Perſons as think by their own good Works, to merit and deſerve God's Favour; or that aim at working out a Righteouſneſs that will entitle them to eternal Happineſs; and ſo do not ſeek to be found in Chriſt, and to be cloathed with that perfect Righteouſneſs, which he has wrought out and brought in for ſuch as do or ſhall believe in him, Rom. 10.3. Luk. 18 • , to 12.

All 〈…〉 whatſoever ſorts of Perſons 〈…〉 ••• tioned in Scripture, un • er the 〈…〉 of the Wicked, are not allowed, but form • to partake of the Ordinance of the Lord's Supper. Such may not declare God's Statutes, nor take his Covenant into their Mouth, Pſal 50.16 The Sacrifices of ſuch are an Abomination to the Lord. Prov. 15.8. and 21.27. before mentioned.

PROPOSITION III.

ALL who are ſtill IN AN UNREGENERATE State, are NOT, according to the Stile and Language of Scripture, WICKED PERSONS, and as ſuch excluded from the Lord's Supper.

They ſeem to me to be very much miſtaken, who think, that all who are not born again, born of the Spirit, in the Senſe in which theſe Words are uſed, Joh 3.3, 5. are the ſame with thoſe, who are in the Word of God commonly called, the Wicked. It is true, that when Perſons are born of the Spirit, they have a ve •• glorious Change wrought in 'em, w •• 〈◊〉 other Perſons do experience. They 〈…〉 Hearts given to them, and 〈…〉 within them, are made Partakers of the divine Nature▪ are indowed with the Image of God, which Man loſt by his F • ll. Indeed when this is done, they are glorified. They are made Partakers of ſome Degree of the ſame Glory that all the Saints ſhall enjoy in Heaven for ever; which I doubt not is the Meaning of their being glorified, who are effectually called and juſtified, Rom 8.29. with which we may compare 2 Cor. 3.18. But we all with open Face beholding as in a Glaſs the Glory of the Lord are changed into the ſame Image, from Glory to Glory, as by the Spirit of the Lord. God glorifies us when he indues us with his Image. To ſanctify us is to glorify us; and we are then ſanctified, when we are renewed in the Image of him that created us, Col. 2.10.

But we ought to conſider alſo, that there is ordinarily, a very conſiderable Change wrought • n the Souls of Men before they paſs under that Change which we call Regeneration; and that Change is a Work or Effect of God's Word and Spirit on Men's Souls, as well as this. Now tho' that is a Work very inferiour in the Nature of it, to Regeneration, or ſaving Converſion; yet it is not to be diſpiſed, as if it were of no Value and no ways beneficial. For to ſome it is ſo, eventually; and it is ſo, reſpecting all, in the Nature and Tendency of it. Nor is it true, that ſuch as are the Subjects of ſuch a Change, are, in Scripture, ſpoken to, and of, in the ſame Manner and Language, as the Wicked are, before deſcribed: And there is great Reaſon for this.

That you may not think, that in this I am altogether ſingular, I will here tranſcribe ſome Words of that learned and judicious Man, Dr. OWEN, in his Perſeverance of the Saints, Page 10. Sect. 17. Of thoſe who are ſaid to believe and to be holy REALLY, and in the Truth of the Thing itſelf; there are two Sorts. FIRST ſuch as having received ſundry common Gifts and Graces of the Spirit, 〈…〉 Mind, Change of Af ••• 〈…〉 Amendment of Life, with 〈…〉 , legal Repentance, temporary Faith, and the like, which are all TRUE and REAL in their Kind, do thereby become Veſſels in the great Houſe of God; being changed, as to their Uſe, tho' not in their Nature continuing Stone and Wood ſtill, tho' 〈◊〉 turned into the Serviceableneſs of 〈◊〉 on that Account are frequently 〈◊〉 Saints and Believers. On ſuch as theſe there is a lower (and in ſome a ſubordinate) Work of the Spirit effectually producing (in and on all the Faculties of their Souls) ſomewhat true, good, and uſeful in itſelf, anſwering in ſome Likeneſs and Suitableneſs of Operation unto the great Work of Regeneration, which faileth not. There is in them Light, Love, Joy, Faith, Zeal, Obedience, &c. all TRUE in their Kind, which make many of them, in whom they are, do worthily in their Generation; howbeit, they attain not to the Faith of God's Elect, neither doth Chriſt live in them, &c.

Theſe deſcribed by the Doctor, are not the ſame with the Wicked, of whom I have ſpoken. No, theſe are Believers, Saints, or holy, or righteous Perſons: and this not meerly, becauſe they profeſs themſelves to be ſuch, and are ſuch, in a Judgment of Charity; but as Dr. Owen affirms, are ſaid to believe and to be holy, REALLY, and in Reſpect of the TRUTH of the Thing itſelf, and the common Gifts and Graces wrought in them by the Spirit of God, &c. as in the Words recited. Such Perſons are ſaid to believe, Luk. 8.13. and Acts 8.13. they are alſo ſaid to be ſanctified or made holy, Heb. 10.29. and to have eſcaped the Pollutions that 〈◊〉 in the World, thro' the Knowledge of our Lord and Saviour Jeſus Chriſt, 2 Pet 2.20. Such are alſo ſaid to have been enlightned, and to have taſted the heavenly Gift, and to have been Partakers of the Holy Ghoſt, &c. as in Heb. 6.4 5. Yea, ſuch are called Righteous, Ezek. 18.24. But when the Righteous turneth away from his Righteouſneſs, and committeth Iniquity, and doth according to all the Abominations that the wicked Man oth, ſhall he live? All his Righteouſneſs which he hath done ſhall not be mentioned: In his Treſpaſs that he hath treſpaſſed, and in his Sin that he hath ſinned, in them ſhall be die. And this Righteouſneſs was ſuch, that they ſhould have lived, if they had not turned away from it; as is evident in the Place quoted, and ſeveral others. Not that Per • on, in this Senſe RIGHTEOUS, are already in a State of Grace and Salvation, but, that in due Time they ſhould be ſo, if they would perſevere; being at preſent in the Way in which Salvation is to be obtained; ſee Matth. 10.22, 23. And ye ſhall be hated of all Men for my Name's ſake: But he that endureth to the End, ſhall be ſaved. But when they perſecute you in this City, flee ye into another: For verily I ſay unto you, ye ſhall not have gone over the Cities of Iſrael, 'till the Son of Man be come▪ And Mat. 24 13. But he that ſhall endure unto the End▪ the ſame ſhall be ſaved. Hoſ. 6.3. Then ſhall we know, if we follow on to know the Lord. Gal. 6.9. And let us not be weary in well being. For in due Seaſon we ſhall 〈…〉 not. As for the Re • 〈…〉 is already ſecured 〈…〉 • nal Life, Joh. 5.24. 〈…〉 depend on this Condition, if they continue to believe; for this is included in the Promiſe they are under of being eternaly av • d. By what has been ſaid, it does, I think, plainly appear, that tho' ſuch as are, in Scripture, called the Wicked, have no Right to the Lord's Sup • er, yet ſome unregenerate Perſons may 〈◊〉 a Right to it.

PROPOSITION IV.

None but DISCIPLES of JESUS CHRIST have a Right to the Sacrament of the Lord • s Supper.

I do not here affirm, That every Diſciple of Jeſus Chriſt, has an immediate Right to partake of this Sacrament, or is in a preſent Capacity to receive it; but, That for Perſons to be Diſciples of Chriſt, is ſo neceſſary, that without this no Man has a Right to the Lord's Supper. When our Lord firſt inſtituted this holy Sacrament, he gave it to his Diſciples and none elſe; and he ordered thoſe to whom he then adminiſtred it, and their Succeſſors, to do as he, in their Preſence, had done; and this even to his ſecond Coming, Luk 22 10. 1 C • r. 11.23, 26. But we muſt not think, that becauſe theſe were all of them Miniſter, yea Apoſtles, to whom Chriſt firſt gave the Sacrament, it will from hence follow, that none but Miniſters have a Right to it. The Command of Adminiſtring this Ordinance, was indeed only given to Miniſters; but that of receiving of it was not ſo, but belonged to Diſciples, as ſuch, whether they were Miniſters, or others. Accordingly the Church of Corinth was by the Apoſtle admoniſhed and inſtructed, with Relation to it. 1 Cor. 11.23, and onward. Others bendes Miniſters need it, to aſſiſt their Remembrance of Chriſt, and are required to qualify themſelves to partake of it.

Now a DISCIPLE is the ſame with a Learner or Scholar. And accordingly, they are all Diſciples of Jeſus Chriſt, who are committed to his Care, in the Way of the Goſpel: And thus this Denomination comprehendeth, not only profeſſing Believer, but their infant Seed alſo, ſuch as are, with their Parents, comprehended in the Covenant. But here I intend, by Diſciples▪ ſuch only, as by their own perſonal and voluntary Submiſſion to Chriſt, as their Maſter and Inſtru • t • r take upon them the Name and Denomination of Chriſtian▪ or Diſciples; by which Name Believers on Chriſt were called, Act • 11.26 Nor do I ſay, that they who are •• ly in many ſuch have a Right to the Sacrament • ▪ 〈◊〉 groſs Hypocrites and other •• cked Perſons • ould have a Right to thi Or • 〈◊〉 which by me denied. I would not • e miſtaken: None, I ſay, but ſuch as are Diſciples REALLY, have a Right to this Sacrament of the Supper. If Perſons only ſeem to be Diſciples, then they only ſeem to have a Right: But then I affirm, that Perſons may be really Diſciple of Chriſt, who are not in a regenerate State, and will prove this in my next Propoſition. At Preſent, I ſay, that a Diſciple of Jeſus Chriſt, is one who ſubmits himſelf to his Inſtruction, and endeavours to learn of him, and be obedient to him. Thus ſuch as were Fol • 〈…〉 • iples, Mat. 9.11. 〈…〉 • achers were their 〈…〉 • hus CHRIST had many Di • ciples for a Time, that on a Diſguſt • orſook him, John 6.66. I deny not, that by Diſciples of CHRIST, Perſons truly godly are • m tim • s intended, as in Luk. 14 33. But I • ake not the Word in this ſtrict Senſe, when I ſay • hat none but Diſciples of CHRIST, have a Right • o the Sacrament: Therefore, by real Diſciples, I intend not ſuch as are, in Scripture, ſaid to be converted or born again, but ſuch as are morally ſincere, whether they are Diſciples, in the ſtrict Senſe of the Word, or not. And I eſteem a Perſon morally ſincere, when making a good Profeſſion, he does indeed believe, what he ſays he does believe, and does intend, what he ſays he does intend, and when he practiſeth, what he ſays he does practice; which, that a Perſon may do, who is yet in an unregenerate State, is what I am, in the next Place, to make manifeſt.

PROPOSITION V.

Some are DISCIPLES of JESUS CHRIST, who are NOT yet in a REGENERATE State.

I mean they are ſo really and in Truth, and not by a falſe and hypocritical Profeſſion. Some, I acknowledge, paſs for Diſciples among Men, by Means of their Profeſſing, and making a Shew of being religion, when indeed they are nothing leſs—Such are they who notwithſtanding their Profeſſion of Religion, do not intend what they profeſs, nor believe what they ſay; nor deſign to practice what they promiſe, or at all endeavour it. All they do in Religion, is but a meer Shew, to dece •• thoſe among whom they live and do converſe. In a Word, I intend groſs Hypocrites, and theſe I acknowledge have no Right to the Lord's Supper. Such are intended in 2 Tim. 3.5, 6. Mat. 23.14. and Chap 5.6. Ezek. 33.31. Gal. 2.4. But there are other Profeſſors of Religion, who, tho' they are not ſavingly converted, ye • are they not to be numbred amongſt ſuch • oſs Hypocrites, as theſe but now mentioned; • d I queſtion whether they are any where • lled Hypocrites, in Scripture. Now it is • f ſuch as theſe that I affirm, that they may be • nd are truly called Diſciples of CHRIST, tho' • hey have not yet experienced the new Birth, • nd are not yet paſſed from Death to Life, as • n Joh 5.34.

To make this manifeſt, I ſhall here obſerve, That, whereas the Diſciples of JESUS CHRIST have in Scripture ſeveral Names or Titles given them, as, Diſciples, Believers, Chriſtians, Saints, &c. Theſe Names and Titles are all or moſt of them, according to the Stile and Language of the Scripture, applicable to ſome that are not ſavingly converted. I ſhall briefly conſider thoſe now mentioned; and (1) For the Word Diſciple, we have already ſeen in Part, that it is applied to ſome that are not in a regenerate State. A Perſon profeſſing the Religion of Jeſus Chriſt, with a moral Sincerity, as above explained, muſt be acknowledged to be a Diſciple of his, tho' not yet in a State of Grace. Perſons may be 〈◊〉 entred into Chriſt's 〈…〉 ••• truction, tho' they 〈…〉 • ght of him, as to be 〈…〉 • m, and the Things 〈…〉 to their eternal Peace and Welfare, or to know the Truth as it is in Jeſus, and live according to it.

Nor does the Uſe of this Word in Scripture neceſſarily import ſuch a Knowledge and Practice of ſpiritual Things and Duties, a • is peculiar to Perſons in a State of Grace, but it is moſt commonly uſed for ſuch as were Followers of JESUS CHRIST, and as have received his Doctrine, without any Deſign of reſtraining the Senſe of it, to ſuch as were, in the ſtricteſt Senſe, ſincere Converts, ſee Mark 8.14. and Acts 9.1. (2) So the Word, to believe, is frequently uſed with Relation to ſuch as believe the Doctrine of CHRIST, without being reſtrained in the Application of it, to ſuch as believe in a ſaving Manner, ſee Acts 21.20, and 25. 1 Tim. 4.12. and John 2.23, 24, 25. Perſons may believe in the Senſe of theſe Places, tho' they are not ſavingly converted; they are not Infidels. (3) The Word Chriſtian, is not, I think, ever in Scripture uſed, in ſuch a reſtrained Senſe, as to ſignify ſuch only a • are regenerate, but largely, for ſuch as profeſs and viſibly obey the Goſpel of CHRIST, whether they are truely converted or not: So I think it may be taken in the three Places where it is uſed, viz. Acts 11.26. and 26.28 alſo 1 Pet. 4 16. (4) People are alſo in Scripture, called Saints and Holy, not always on account of real ſaving Holineſs wherewith they are ſuppoſed to be endued: Nor yet on the Account of a relative Holineſ • only, as being devoted to God in his Covenant; but partly alſo 〈…〉 a real Change wrought in 〈…〉 and Spirit of God, tho' that 〈…〉 mount to a ſaving Converſion. This is plainly affirmed by Dr. Owen, in the Place before quoted, in my third Propoſition. What a great Change ſuch are ſometimes the Subjects of, we may ſee in 2 Pet. 2.20, 21.22. For if after they have eſcaped the Pollutions of the World through the Knowledge of the Lord and Saviour Jeſus Chriſt, they are again intangled therein, and overcome; the latter End is worſe with them than the Beginning. For it had been better for them not to have known the Way of Righteouſneſs, than after they have known it, to turn from the holy Commandment delivered unto them. But it happened unto them according to the true Proverb, The Dog is turned to his own Vomit again; and, The Sow that was waſhed, to her wallowing in the Mire, with which compare Heb. 6.4. and Chap. 10.20. alſo Ezek. 18.24, and 26. Which Places, and others li • e them, being duly conſidered, we have no Reaſon to doubt, but that when Church Members are called Saints, and are ſaid to be Holy, who are not really new Creatures a real Change wrought in them may be one Ground and Reaſon of it, ſee 2 Cor. 1.1. 1 Theſ 5 27. They are not all ſavingly holy who are ſpoken of in theſe Places, and many others, where Perſons are ſo denominated. When Perſons are deſcribed in Scripture by ſuch Words, as are applicable only to the regenerate; then I ſay, that Perſons who are not in this Senſe, Diſciples and 〈…〉 admitted to the Lord's 〈…〉 • ard on the Catechiſm, 〈…〉

〈…〉 tho' none but Diſciples have a Right to the Lord's Supper, yet Chriſt may have many Diſciples who are not in a regenerate State.

PROPOSITION VI.

Such as are DISCIPLES of JESUS CHRIST are NOT DEBARRED from coming to the Lord's Supper, on the Account of their WANTING the Grace of REGENERATION, or becauſe they are not yet born again.

Tho' it be granted that none have a Right but ſuch as are Diſciples of JESUS CHRIST, yet ſince I have proved, that Perſons may be Diſciples that are not born again, I deny that it can be proved by Scripture, that theſe Diſciples are not allowed to partake of this Ordinance: For unto Diſciples it was given in the Inſtitution of it, with a Command to receive it; and if ſome learned Men are not miſtaken, Judas himſelf was one of them. And who can ſhew me from the Word of God, that none of the Diſciples of Chriſt may come to the Sacrament, unleſs they have experienced the new Birth, whatever preparatory Diſpoſitions they may be under, and however nigh • unto the Kingdom of God they may be as the Scribe in Mark 12.34? Tho' ſuch are not yet paſſed from Death to Life, yet they are of that Number, who are preſſing into (or towards) the Kingdom of God, Luk. 16.1 • endeavouring to take it by Force, Mat. 11.12. Striving to enter in at the ſtrait Gate, Luk 13.24 being engaged in working out their own Salvation with F • ar and Trembling Phil. 2.12. All whi • 〈…〉 ſome a • akened Souls, w ••• 〈…〉 converted. Pleaſe to 〈…〉 ſuch may be reformed in 〈…〉 Lives, 2 Pet. 2.20 and what Experiences they may have, H 〈◊〉 And yet ſuch Attainments as theſe are no ſufficient Foundation whereon we may aſſure any Perſon, that he is in a State of Salvation. But then, how ſhall we prove that Perſons ſo qualified have no Right to the Lord's Supper, and cannot lawfully come to it? For my Part, I think awakened Souls, under ſuch a Work of common Grace, ſtand in great Need of all the Helps God offers them, to excite and engage them to flee unto Chriſt, and lay hold on him for the Salvation he offereth to them: And I am perſwaded, that the Sacrament of the Lord's Supper is one of thoſe Helps: Yea there is that in it, which has a plentiful Tendency to awaken ſuch as are not ſufficiently pricked at the Heart, on the Account of their many great and heinou • Sins.

In this Sacrament there is a Diſcovery of the dread •• S • n •• neſs of Sin, and of God's Hatred and Poteſtation of it: and that it would not ſtand with the Juſtice of God to ſuffer it to go unpuniſhed; inſomuch that his Wrath, on the Account of it, muſt needs • e executed, either on the Perſons of the Offenders themſelves, or on a Surety interpoſing to ſave them.

In this Sacrament God alſo ſhews, That ſuch was his Love and Compaſſion towards the periſhing Children of Men, that rather than they ſhould be damned forever, he was willing to give his only begotten Son, to be a Propitiation for their Sins, by dying a • tter & ſhameful Death for them as 〈…〉 ••• ared in the Scriptures, ſee 1 Joh. 4. • .10. 1 Cor. 11.26. And as the Love of THE FATHER was manifeſted herein ſo the Love of THE SON was no leſs ſo in undertaking and going thro' this Work, Rom 5 6, 7.

In this Ordinance there is alſo a m • ſt gracious Offer of this Saviour (whoſe Sufferings and Death are repreſented in it) made unto guilty and convinced Sinner, who ſtand in need of ſuch a Saviour, and are invited by Faith to lay hold on him. For my Part, I don't not but that the very ſame Offer of Chriſt is made to Sinners in this Sacrament, as is made to them in the preached Goſpel. Conſider Gal 3.1. O fooliſh Galatians, who hath 〈◊〉 you, that you ſhould not obey the Truth, 〈…〉 Eyes Jeſus Chriſt hath 〈…〉 crucified among you? Now 〈◊〉 to me, that poor unregenerate • 〈…〉 of ſuch a Help, as well as the Regenerate.

And I know not why the 〈…〉 the Heart, in ſeeing the 〈…〉 as well as the Ear, in hearing the 〈…〉 Chriſt fo • et 〈…〉 he ſhould in life, 〈◊〉 he wo • 〈◊〉 all M • n to him: Which lifting up of JESUS CHRIST, tho' it firſtly and principally intends his being lifted on the Croſs, when he was crucified; yet it may well be underſtood to include in it his being held forth in the Miniſtry of the Word and Sacraments, and particularly in this Sacrament of the Lord's Supper, John 3.14, 15. And as M • ſes lifted up the S • p • nt • n the Wilderneſs, even ſo muſt the Son of • an 〈…〉 whoſoever 〈…〉 have eterna • 〈…〉 22. Look unto 〈…〉 of the Earth: For I am God, and there is none elſe How much might awakened Sinners gain by it if they would improve this Help?

But it will be ſaid, That Perſon muſt EXAMINE themſelves before they came to the Sacrament of the Lord's Supper, leſt they eat and drink unworthily, and ſo eat and drink Judgmen • to themſelves. To which I ANSWER, That th • is readily granted: but ſtill the Queſtion remaineth, That Qualifications Perſons muſt find themſelves to have, before they are allowed to come to the Sacrament? If it be ſaid, They muſt find themſelves to be in a regenerate State before they offer themſelves; this is to beg the Thing in Queſtion. It does not yet appear, that this is required to the End mentioned, but rather that this is not required. If it be further ſaid, That Perſons muſt not come to the Lord's Supper, unleſs they can DISCERN the Lord's Body in it; I acknowledge this to be a Truth; becauſe the Scripture is clear for it: But then I utterly deny, that an Ability to diſcern the Lord's Body in the Lord's Supper is peculiar to the regenerate He that believes the Doctrines of the Sufferings of the Son of God, in our Nature, for the Sins of the World, and underſtands how theſe Sufferings of his are ſignified and ſhewed forth in the Sacrament, may be truly ſaid to diſcern the Lord's Body therein. It is true indeed, that the Regenerate do diſcern the Lord's Body in a more excellent and affecting Manner, than unregenerate Perſons can do: But ſtill it remains unproved, That ſuch a Diſcerning as this is abſolutely neceſſary to a lawful Participation in the Lord's Supper.

If it be again ſaid, That as adult Perſons may not be baptiſed, unleſs they BELIEVE WITH ALL THEIR HEART, Acts 8.37 So, without ſuch Faith, Perſons may not partake of the Lord's Supper; I readily acknowledge the Truth of this: But then I ſay, That Men's believing with all their Heart, that Jeſus Chriſt is the Son of God, as in the Place referred to, does not neceſſarily imply their being in a regenerate State. It may imply 〈◊〉 • ore than this, That they ſincerely and 〈…〉 what they profeſs, and are not 〈…〉 the Profeſſion they make, as may 〈…〉 comparing the Place quoted with Jer. 〈◊〉 • nd • et for all this, her treacherous Siſter 〈◊〉 • ath not turned unto me with her whole 〈◊〉 , but feignedly, ſaith the Lord. Where doing a Thing with the whole Heart is oppoſed to the doing it feignedly: The Queſtion concerning the Faith of the Eunuch was not, whether he believed with that kind of Faith which is peculiar to a regenerate Saint, which he might have, and there was good Reaſon to ſuppoſe that he had, whether he did before this know that Jeſus Chri • t was the promiſed Meſſiah, or not, he being then a zealous Proſelite, as ſufficiently appears, and as Cornelius, mentioned Acts 10.1, 2. alſo was: But the Thing then neceſſary to be enquired after, was, whether he believed that Jeſus now affirmed to be the Chriſt, or the Meſſiah promiſed in the Scriptures of the old Teſtament was indeed ſo; becauſe 〈…〉 • ſary, in order to 〈…〉 Goſpel-Church State 〈…〉 before.

I readily acknowledge alſo, That REPENTANCE is neceſſary in order to a Participation in the Ordinance of the Lord's Supper: But then I conceive that Perſons may be in ſome Senſe real Penitents who are not yet born again: And this I think may be proved from Matth. 11.20, 21. Jonah 3.5, to 10. compared with • at. 12.41. Repenting in Duſt and Aſhes, in • e firſt of theſe Places, does not imply the • eat Work of Regeneration: For if that had • en intended, the mighty Works done in • razin and Bethſaida had not been ſufficient 〈◊〉 have produced it in Tyre and Sidon, or any • er Place. See alſo Heb. 6.4, & 6. It is im • ſſible for thoſe who were once enlightened, &c. they ſhall fall away, to renew them again to •• pentance.

Being without a Wedding Garment at a Goſ • Feaſt, does, I think, doubtleſs intend the • ant of proper Qualifications for a viſible • urch State; and what theſe be I have al • dy ſhewed. In the Church viſible, no ſuch qualified Perſons are ever found.

Perſons qualified, as has been expreſſed, do • t, in partaking of the Lord's Supper, put • ir Seal to a Blank, as has by ſome been ſaid, • e they are not in a converted State. The • ing they ſet their Seal to, is not their own • rſonal Intereſt in the everlaſting Mercies of 〈◊〉 new Covenant; but what they SEAL, is •• eir aſſent to the Truth of the Goſpel, which 〈…〉 Reſolution 〈…〉 • ST, and his 〈…〉 all ſerious Profeſſors of Religion deſign • in the Profeſſion they make, to declare to the World, That they look upon themſelves as in a regenerate and juſtified State. If People tho't this to be what a publick Profeſſion ſignifieth, few, I believe, would venture to make it; a good Degree of Aſſurance being neceſſary in order to it.

PROPOSITION VII.

There are GREAT INCONVENIENCIES attending on this Aſſertion, That none but the Regenerate have a Right to partake of the Lord's Supper.

I ſhall briefly mention ſome of them.

1. Very few can, on this Suppoſition, ſatisfy themſelves, whether they may lawfully partake of the Lord's Supper, or not: And ſo many would, on this Principle, be unavoidably expoſed to very great Perplexities with Reſpect to this Queſtion, Whether they may and ought to deſire an Admiſſion to the Lord's Table, or no? Such as are ſerious would fain act in this Matter as they ought to do. They deſire to approve themſelves to God, with Reſpect to this important Caſe, Have I a Right to the Lord's Supper, or not? Or, which is the ſame Thing, Am I born again, or am I in a State of Nature? Many a one may here truly ſay, I have often examined myſelf, and yet cannot determine this great Queſtion. And indeed we have Reaſon to think▪ 〈◊〉 there are but few comparatively of the 〈◊〉 Children of God, that are able, ſatisfacto • ly to reſolve themſelves in this 〈…〉 very do • 〈…〉 in great 〈…〉 • lecting it. And thus theſe poor Creatures know not what to do on the Suppoſition I oppoſe. They know they believe the Truth of God's Word, Law, and Goſp •• 〈◊〉 •• d know they deſire to ſerve God and obt • 〈◊〉 • y with him; but they do not know whe •• they do theſe Things with a gracious Sincerity or not. There is ſuch a Reſemblance betwixt common and ſaving GRACE, that they know not whether they have the latter of theſe two, or no; and ſo know not what to do. It is not very likely that God ſhould have made the Terms of Communion in his viſible Church, ſuch as neceſſarily do involve ſerious Profeſſors of Religion in ſuch Difficulties as theſe, as I have obſerved in my firſt Propoſition.

2. The Principle which I argue againſt, ſeems to me to expoſe Miniſters and Churches to very great Difficulties, reſpecting thoſe they ſhould admit to the Ordinance of the Lord's Supper: For if none have any Right to the Lord's Supper, but ſuch as are in a State of Grace, but will, if they partake of it, eat and drink Judgment to themſelves, it ſeems to me, that they have a very difficult Task, who are obliged to judge whether ſuch as offer themſelves to their Communion are qualified for it, or not; and a Miſtake in this Point may be of dangerous Conſequence to the Perſons admitted, or denied; eſpecially their Admiſſion, if they are unfit, will be very dangerous.

If it be ſaid 〈…〉 determine the Point 〈…〉 Charity; I anſwer, 〈…〉 • ty ſeems to be too uncertain and preca • ous a Thing to Judge by, in a Caſe of ſo great Conſequence, as wherein a Perſon's Soul is in great Danger. Grounds for Charity will admit of a great many Degrees: And it may be enquired, Whether thoſe that are to judge of Men's ſpiritual State, according to this Rule, are to give their Sentence according to the higheſt or loweſt Grounds for the Charity intended, or ſome of the intermediate ones; and if ſo, which of them? And I deſire to know, who made them Judges of what God only can judge of? Jer. 17.10. I ſhould think they muſt needs be in great Danger, leſt they ſhould be miſtaken in this Affair, or have already been ſo, or leſt they take upon them that which indeed is none of their Buſineſs.

3. It is to be feared, that on the Hypotheſis oppoſed, many may be hindred from Communion in ſpecial Ordinances, who have a good Right to them; and others admitted that have none. People being fixed in this Principle, That none but the Regenerate have a Right to ſpecial Ordinances many, even of thoſe, who are very ſeriouſly concerned that they may approve themſelves to God, being in great Doubt of the Sincerity of their own Hearts, are in all Likelihood hereby kept back from offering themſelves to join in Church Communion. It is evident, that the more ſerious Perſons be, the greater Senſe they have of the Deceitfulneſs and deſperate Wickedneſs of their own Hearts, by Nature; and ſuch as theſe are very apt to be proportionably doubtful of their own Sincerity. Theſe feel and obſerve ſo much Corruption working in them, that they cannot eaſily perſwade themſelves of the Integrity of their own Souls, and ſo dare not venture, in a long Time, if ever, to join themſelves to the Church of Chriſt; and ſo the Church is hindred from having many Members, who are indeed, fit Matter for it, and ſuch ſerious Souls, from the Advantages and Comforts, which they •• ght otherwiſe enjoy.

On the other Hand, Perſons far leſs religious and comparatively but little concerned for the Glory of God and the Salvation of their own Souls, and who think the Difficulties of Religion are nothing ſo great as others think them to be, can eaſily perſwade themſelves that they are true Chriſtians, and are paſſed from Death to Life; being, as they think, born again. Such as theſe can, therefore, without any great Difficulty, offer themſelves to the Communion of the Church; and thus great Numbers probably do while, on their own Principles, they are unqualified for it; and by this Means Churches are corrupted rather than kept pure and holy.

4 I would ask this Queſtion; Is there not ſome Danger, That, on the Principle I oppoſe, Perſons ſubmitting themſelves to Examination, with Reſpect to the State of their Souls, in order to their Admiſſion to the Sacrament, may be very greatly hurt, either by having too favourable a Judgment paſſed on their Condition: or otherwiſe too ſevere a Sentence or Cenſure, with Reſpect to it? The Principle I argue againſt, ſuppoſeth the Candidate, for Church-Priviledge to offer 〈◊〉 Trial, with Re ••• 〈…〉 and the Principal 〈…〉 in this Trial, is 〈…〉 under Examination b • , or he not in a converted Eſtate? And of this Queſtion, the Elders and Brethren are the Judges If they judge him converted they admit him: It they think he offers no good Evidence of his Converſion they refuſe him. Now it ſeem to me, That a Miſtake in Judgment, here, if ſuch a Miſtake be committed, may greatly hurt the Perſon concerned in the Sentence, about whoſe Eſtate it is given. A ſuppoſe the Church ſhould judge him to be converted, when indeed he is not; and thereupon admit him to their Communion; Will not this tend greatly to confirm the Man in the unhappy Miſtake he is himſelf already under, who had not offered himſelf, if he had not hoped his Eſtate to be good: He will be very likely now to ſay in his Heart, I have Reaſon to believe that the Bitterneſs of Death is paſſed from me. I thought indeed before, that I was in a regenerate State, but now I have the Judgment of the Brethren and Elders of the Church in my Favour: Why then ſhould I doubt of this When yet the poor Man is ſtill in the Gall of Bitterneſs and in the Bond of Iniquity, as in Acts 8.23. And it is well if that be not his Caſe, in Iſai. 44 20. He feedeth on Aſhes, and a deceived Heart hath turned him aſide, ſo that he cannot deliver his Soul, nor ſay, Is there not a Lie in my right Hand?

On the other Hand, Suppoſe the Perſon ſhould be a ſincere Convert, and yet the Elders and Church ſhould 〈…〉 ſtill to be in a 〈…〉 Communion 〈…〉 ••• vouſly to wound 〈◊〉 weak Believer, and to break the brurſed Reed, and quench the ſmoaking Flax, contrary to what our Saviour does, and would have his Miniſters do, Matth. 12.20.

I am afraid of ſuch unhappy Conſequences as I have now mentioned, and which ſeem to attend the Principle I oppoſe. Whereas if we allow a moral Sincerity in Men's Profeſſion and Practice of Religion, to be ſufficient to give them a Right to the Privileges of a Church State, we may tell them, we are not ſufficient Judges of their ſpiritual Eſtate, ſo as to paſs Sentence, whether they are converted or not; and that, as to this they muſt look to themſelves, examine their own Hearts, and pray, as in Pſal. 139.23, 24. Search m • , O God, &c. And that they muſt by no Means think, that we judge them to be already in a regenerate State, from our admitting • f them to Church Communion, for we receive them, not as already in a State of Grace and Salvation, but as Perſons, with a moral Sincerity, endeavouring to get into ſuch an Eſtate, and unto that End, laying had on the Covenant: But whether they are converted or not, they themſelves are the moſt proper Judges, and ought daily to examine themſelves, and prove their own Hearts and Works, in order to their being able to determine how it is with them.

This, Si • , is the Truth of my preſent Tho'ts on the Point which you were pleas'd to ask my Opinion about; and which having, after my 〈◊〉 Manner offered to you, I reſt

〈◊〉 ••• ble and Obliged Servant.