3. Though infants are true members, yet the want of natural capacity duly to receive maketh it unlawful to give them the sacrament, because it is to be given only to receivers, and receiving is more than eating and drinking; it is consenting to the covenant, which is the real receiving in a moral sense, or at least consent professed. So that they want not a state of right, as to their relation, but a natural capacity to receive.
4. Persons at age who want not the right of a stated relation, may have such actual natural and moral indispositions, as may also make them for that time unmeet to receive. As sickness, infection, a journey, persecution, scattering the church, a prison. And (morally) 1. Want of necessary knowledge of the nature of the sacrament (which by the negligence of pastors or parents may be the case of some that are but newly past their childhood). 2. Some heinous sin, of which the sinner hath not so far repented, as to be yet ready to receive a sealed pardon, or which is so scandalous in the church, as that in public respects the person is yet unfit for its privileges. 3. Such sins or accusations of sin, as make the person's church title justly controverted, and his communion suspended, till the case be decided. 4. Such fears of unworthy receiving, as were like to hurt and distract the person, if he should receive till he were better satisfied. These make a man uncapable of present reception, and so are a bar to his plenary right: they have still right to receive in a due manner; but being yet uncapable of that due receiving, they have not a plenary right to the thing.
5. The same may be said of other parts of our duty and privileges. A man may have a relative, habitual, or stated right to praise God, and give him thanks for his justification, sanctification, and adoption, and to godly conference, to exercises of humiliation, &c. who yet for want of present actual preparation, may be uncapable, and so want a plenary right.
6. The understanding of the double preparation necessary, doth most clearly help us to understand this case. A man that is in an unregenerate state, must be visibly cured of that state, (of utter ignorance, unbelief, ungodliness,) before he can be a member of the church, and lay a claim to its privileges. But when that is done, besides this general preparation, a particular preparation also to each duty is necessary to the right doing of it. A man must understand what he goeth about, and must consider of it, and come with some suitable affections. A man may have right to go a journey, that wants a horse; or may have a horse that is not saddled: he that hath clothes must put them on, before he is fit to come into company: he that hath right to write, may want a pen, or have a bad one: having of gracious habits, may need the addition of bringing them into such acts as are suitable to the work in hand.
Quest. LXX. _Is there any such thing in the church, as a rank or classis, or species of church members at age, who are not to be admitted to the Lord's table, but only to hearing the word and prayer, between infant members, and adult confirmed ones?_
_Answ._ Some have excogitated such a classis, or species, or order, for convenience, as a prudent, necessary thing; because to admit all to the Lord's table they think dangerous on one side; and to cast all that are unfit for it out of the church, they think dangerous on the other side, and that which the people would not bear. Therefore to preserve the reverence of the sacrament, and to preserve their own and the church's peace, they have contrived this middle way or rank. And indeed the controversy seemeth to be more about the title (whether it may be called a middle order of mere learners and worshippers) than about the matter. I have occasionally written more of it than I can here stay to recite; and the accurate handling of it requireth more words than I will here use. This breviate therefore shall be all.
1. It is certain that such catechumens as are in mere preparation to faith, repentance, and baptism, are no church members or christians at all; and so in none of these ranks.
2. Baptism is the only ordinary regular door of entrance into the visible church; and no man (unless in extraordinary cases) is to be taken for a church member or visible christian till baptized.
Two objections are brought against this. 1. The infants of christians are church members as such, before baptism, and so are believers. They are baptized because members, and not members by baptism.
[Sidenote: What makes a visible member?]