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.