truly have you ever gone to the Lord in prayer about your sins Mat. Yea indeed Sir I have of late divers times gone privately to prayer and have besought the Lord that he would be pleased for Jesus Christs sake to pardon my former sins and give me power to overcome my present corruptions but yet alas all in vaine for they doe still remaine with me Min. But doe you beleeve that your former sins are pardoned Mat. No surely Sir I cannot beleeve that so so long as my present corruptions doe still remaine unsubdued Min. Weepe not I pray you but consider that you have gone a wrong way to worke you would have your sinnes subdued before they be pardoned whereas the Lord doth first pardon sinne and then he gives power against sinne Mat. But Sir I have thought with my selfe that as when I was a childe and had by the committing of any fault displeased my Father he would at my intreating forgive me upon condition that I did so no more but if I committed the like fault againe then he would not forgive the former but reckon with me for them both even so I did conceive the Lord would deale with me Min. But did not you tell me that you did beseech the Lord to forgive you your sins for Christ Jesus sake Mat. Yea indeed Min. And why have you asked it for Christs sake Mat. Because he hath suffered death for my sinnes Min. And doe you noâ— beleeve that Christ by his death hath fully satisfied the Justice of God for all your sins Mat. Yea Sir I doe beleeve he hath Min. Why then doe you not beleeve that God for his satisfaction sake hath forgiven your sins Mat. Why Sir I doe beleeve it so long as I doe continue obedient unto God in doing his Will and not transgressing his Commandments Min. And can you not beleeve it any longer then you doe so Mat. No indeed Sir Min. Why then you doe not beleeve that God pardoneth your sins for Christs sake but for your owne sake not for Christs obedience sake but for your owne obedience sake Mat. Indeed Sir I cannot tell what to say to that Min. Well neighbour Mathias as you have besought the Lord to pardon and forgive you your sinnes for Christ Jesus sake doe so still but withall beleeve that he hath done so according to your Petition yea and that absolutely and not conditionally as you have done and answerably as you doe so you shall be sure to finde and feele your sinnes mortified and subdued doe but beleeve that you are washt by the Blood of Christ from the guilt of sinne and you shall be sure to finde that you are cleansed by the Blood of Christ from the filth of sinne let a man saith Doctor Preston but beleeve the On the new Cov. the promise of pardon in the Blood of Christ and the very beleeving the pardon will be able to cleanse his heart from dead workes for that faith which doth lay hold on Christ crucified saith another godly Divine doth Dyke on the Sacrâ—ment p. 292. fetch a Crucifying vertue from him whereby the body of corruption is enfeebled and weakned Mat. O but Sir I feare I shall not beleeve that my sins are pardoned so long as they remaine unsubdued Min. If you will not beleeve that your sins are pardoned till they are quite subdued then will you not beleeve it whilst you live for so long as you live here you shall finde and feele some remainders of sinfull corruptions unsubdued though you doe beleeve and if you doe not beleeve you shall not have them subdued at all by the sanctifying Spirit of Christ Indeed it is possible that after much striving against your corruptions in your owne strength you may see there is no strength in you to subdue them as you would and may thereupon goe unto Christ by Prayer for grace and power to leave sinne and doe better and so live upon Christ that you may live upon your selfe I say you may goe unto Christ for power to doe your worke that so you may earne your wages and it is possible you may hereupon grow in legall righteousnesse as the stony and thorny ground seed sprung up and increased much and came neare unto maturity and yet this not be the worke of the sanctifying Spirit of Jesus Christ wherefore I beseech you goe not this way to worke doe not seeke to have the righteousnesse of sanctification infused into you before you seeke to have the righteousnesse of Justification imputed unto you and so as much as in you lyeth to goe about to pervert the Lords owne order and method Doe you not remember how I told my neighbour Simon that the Lords order and method in justifying and sanctifying a sinner is First to justifie him by imputing the righteousnesse that is inherent in Christ unto him and enabling him to apprehend it by faith and then to sanctifie him by infusing of righteousnesse into him by his Spirit and this is the method which the Prophet Micah proclaimes by way of admiration saying Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Here is the righteousnesse Micah 7. 18. of Justification and then in the next Verse he proclaimes the righteousnesse of Sanctification saying He will turne againe he will have compassion upon us he will subdue our iniquities c. And this method the Prophet David was well acquainted with and therefore in the first Verse of the 51. Psalme he beseeches the Lord According to the multitude of his mercies to blot out his transgressions and then in the tenth ver he saith Create in me a cleane heart O God and renew a right spirit within me Wherefore I beseech you againe and againe to acquit your selfe with this way and endeavour to goe on in it Mat. O Sir that I could doe so for surely I should thinke my selfe a happy man if the Lord would both pardon mine iniquities and subdue them for truly Sir I have lately had in my heart such a deale of feare terrour of the direfull displeasure of God and of Death and Hell for want of being assured that my sinnes are pardoned and I doe so hate loath and abhor those corruptions which are still in me that I verily thinke I shall never be quiet in my minde whilst they and I live together Min. Weep not I pray you except it be for joy for surely this feare is a worke of the Spirit of the Lord Jesus for ordinarily after conviction he lets into the hearts of his Elect such feares as these for although t is true there may be in a meare naturall man certaine naturall feares arising from the accusation of his naturall conscience yet they never affect his heart so as to worke a separation betwixt his heart and his sinnes but your feares doe so affect
Sir if the case stand thus with me then surely I have no cause to be sorry as some are but rather glad that the Parliament have taken such a course that you Ministers and Elders in every Parish shall examine every one before he be admitted to the Sacrament for if it had not beene for that and if all might have come to the Sacrament that would as it was in the Bishops dayes then had I two or three times at the least received the Scrament of late though as it seems it had been to the hazarding of the salvation of my soule But Sir what would you advise mee to do in regard I have heretofore received it divers times Min. Why surely I would advise you to goe unto the Lord by often and fervent prayer beseeching him to pardon and forgive you that and all your other sins for his Sonne Jesus Christs sake and to give you faith to beleeve the pardon and forgivenesse of them and to give you repentance for them and so to make you a new creature And I would also advise you to become a diligent hearer of the Word of God and read it often that so you may come to know your self and Jesus Christ with the nature use and necessity of the Sacrament and by these and other such meanes it may please the Lord to convert your soule and to make you fit to be admitted to the Lords Table and then we shall willingly receive you Alex. Then Sir it seems I may be permitted to heare the Word of God preached Min. Yea indeed I do not only permit you but also exhort you thereunto for that is the speciall meanes which God hath ordained for the converting of soules and for the breeding of grace in the heart of his Elect and therefore I say I doe exhort you yea and I beseech you as you tender the good of your soule have a speciall care of that and when you finde that the Lord hath thereby wrought upon your heart then come before me and the Elders to be examined and in the meane time I will pray for you and so for this time I have done with you Alex. Well then Sir I will take my leave of you and I thanke you for the paines you have taken with me Min. Fare you well neighbour Alexander and I beseech the Lord to convince you of your sinnes and convert you to the faith of Christ Sim. Well Sir now you have pleased mee wondrous well for now I see you will not admit of every ignorant and prophane fellow to come to the Sacrament and truly now I could almost finde in my heart to come in amongst you and joyne my selfe with you were it not for this businesse of Examination but that I cannot approve of and to tell you the truth since I was here with you the other day I met with a friend of mine unto whom I related your conference with our neighbour Zacheus and he said That there was no warrant in Scripture either for Minister or Elders to examine any one before they come to the Sacrament indeed said hee the Apostle exhorts a man to examine himselfe before he come but he doth not exhort any other to examine him neither is there any place of Scripture that warrants it Min. But whosoever your friend was hee is much deceived for the Apostle in exhorting a man to examine himself doth not exclude his examination by another but rather includes it and though there be no place of Scripture that doth expresly require one man to examine another before he come to the Sacrament yet may it bee gathered from Scripture by necessary consequence for I thinke no man will deny but that command of the Lord Deuter. 6. 7. to Parents to Catechise their children and servants and to take an account of their Faith and surely if Ministers 1 Cor. 4. 15 bee spirituall Fathers as indeed they are then by the like reason they are warranted to examine their people and to take an account of their Faith And surely I doe conceive that the practice of those Christians is both warrantable and commendable who in any case of conscience which is not easily determined doe repaire to some godly Minister for his advice and counsell therein considering that the Lord Isai 50. 4. hath given unto them the tongue of the learned that they should know how to speake a word in season And considering also that the Prophet Malachy saith The Priests lips should keep Mal. 2. â— knowledge and men should seeke the Law of God at his mouth and this case of conscience to wit whether a man be fit to partake of the Sacrament yea or no I doe conceive is not very easily determined and therefore as the Eunuch said unto Philip Act. 8. 36. See here is water what doth hinder me to be baptized So I do conceive that it is meet for every man and woman before they receive the Sacrament of the Lords Supper to goe to some godly Minister or rather now before the Eldership and say I understand that such a day the Sacrament of the Lords Supper is to be administred what doth hinder me to partake thereof and that it is meet for them to answer with Philip If thou beleevest with all thine heart thou maiest and so require him either to make some briefe confession of his Faith as the Eunuch did or else to give an answer to him that shall aske him a reason of the hope that is in him with meeknesse and feare according as the Apostle Peter exhorts Christians to doe 1 Pet. 3. 15. Sim. But Sir would you have a man to do this that hath received the Sacrament many a time already Min. Yea indeed if he never yet did it yea and although he have already done it in private yet do I thinke it meet that hee should goe before the Minister and Elders and do it againe to them more publikely Sim. Indeed Sir I doe confesse it is meet that all Ignorant persons who are not able to examine themselves ought to doe so But as for such as have a great measure of knowledge and so are able to examine themselves I see no need of it at all Min. But I do conceive that it is meet for them also to come to be examined that so the Eldership may have a full satisfaction concerning their fitnesse so far forth as they are able to judge yea and that they themselves may by their approbation bee the better confirmed in the same yea and that the ignorant sort who for want of knowledge are turned backe may have no occasion given them to say That the Ministers and Elders are partiall and that such a man or such a woman would be found as ignotant as they if they were examined Sim. Well Sir I doe now beginne to conceive that it is meet for a godly and learned Minister to examine a man but I neither see it lawfull nor needfull that those whom
is soundnesse of minde in thee if thy knowledge be sound though weake let it not discourage thee and there may be soundnesse of minde as well in a little knowledge as in much Mat. I Sir it is like that there may be so in others but how shall I be sure there is so in me Min. It is very cleare and evident to me that your knowledge is sound though weake and that you have a sound minde in that you know your selfe your nature and your sinnes and are thereupon humbled for unsound knowledge puffeth up 1 Cor. 8. 1. But your knowledge hath discovered to you your ignorance and so hath abased you in your owne eyes and cast you downe and therefore doubtlesse your minde is sound Mat. I but Sir I told you that I also feared that I was never yet truly humbled I pray you tell me what you say to that Min. And the reason why you feare it as you say is for that you have not renounced your owne righteousnesse Mat. Yea indeed Sir that is the reason of it Min. Why I pray you tell me truly have you any hopes to be justified or accepted in the sight of God for your owne performances Mat. Yea indeed Sir I told you that I have had hopes that if I sinned no more then the Lord would forgive my former sins and accept of me Min. But I doe not aske you what you have done formerly but what you doe now Mat. Why truly Sir you have this day made it so evident and cleare to me that it is onely the Righteousnesse of Jesus Christ received by faith that procures acceptance in the sight of God that I see it is my onely way to beleeve on his name and as I told you I doe desire so to doe Mat. Then beleeve it you are truly humbled which is a very good and sure foundation and therefore you are like to erect a good and sure building though it may be it may not goe on so fast nor make so glorious a shew as some others doe Mat. But alas Sir I am so ashamed and troubled in my minde when I consider how farre other men doe out-strip me both in knowledge and other graces that I know not what to doe Min. But surely you have no cause at all to be troubled at that for it is to be feared there are some Professors that grow up quickly and flourish abundantly in a legall way they are not troubled with inward heart corruptions as other poore soules are they are full of parts gifts abilities and duties which others want and are very glorious Christians in outward appearance and yet for lack of an humble foundation they are but flittering fleeting motions windy conceptions whereas you or rather the Spirit of Christ in you hath laid such an humble foundation that questionlesse there shall be built upon it a gracious building composed of many Evangelicall Graces and therefore I pray you be not dismayed though you come farre short of many vaine glorious high-spirited Professors it is like the Lord sees though it may be you doe not that if you had such parts gifts and abilities which some others have and had not some sinfull corruptions in you which it may be others have not that then you would he lifted up above that which is meet and be kept in your selfe from Christ therefore it is the Lords glorious wisdome and gracious goodnesse to you to let some of your sinfull corruptions remaine in you especially to open your eyes to see them and to affect your heart with them and to let you come behinde others in gifts and parts that so your soule may sink in holy despaire of any helpe in your selfe and rest in nothing till it come to Christ Crucified and the eternall sweet promise in him howbeit this you may be assured of that if you be carefull to use the good meanes to this end appointed you shall have such a measure of faith and all other graces of the Spirit of Christ as shall be most fit for you Mat. O blessed be the Lord if this be true but I pray you Sir what are the meanes which you would have me to use Min. Why I meane hearing and reading the Word of God meditation prayer and receiving the Sacrament Mat. Why Sir I pray you doe you thinke me sit to come to the Sacrament Min. Yea indeed do I. Mat. Surely Sir I am altogether unworthy Min. And why doe you thinke your selfe unworthy Mat. Why because of my ignorance and sinfulnesse Min. Then belike you thinke that knowledge and righteousnesse makes a man worthy to come to the Sacrament Mat. Yes indeed Sir I have had such thoughts and therefore when I heard you question whether my neighbour Simon were worthy to be admitted to the Sacrament I did much admire at it for that I know he is a man of great knowledge and godly life but I doe much more admire that you should thinke me to be worthy Min. Indeed if wee were to understand these words worthy and unworthy by way of meriting and deserving then he in regard he hath more knowledge then you and it may be is more free from some inward corruptions then you and doth more frequently performe religious actions then you were more worthy then you but as I told him not long since we are not to understand words worthy and unworthy by way of meriting and deserving but by way of fitnesse and sutablenesse of disposition to receive Christ and taking them in this sence I say that your ignorance and sinfulnesse have occasionally through the working of GODS Spirit wrought in you such a fit and sutable disposition for the receiving of Christ that I doe pronounce you worthy to be admitted to the Lords Table Mat. O blessed be God if this be true but Sir I pray you what is this fit and sutable disposition which you say the Spirit of God hath by occasion of my ignorance and sinfulnesse wrought in me or wherein doth it consist Min. This fit and sutable disposition which the Spirit of God hath wrought in you consists in that sight and sence of your owne ignorant sinfull miserable and helplesse condition as hath made you see your need of Jesus Christ to be made unto you of God wisdome 1 Cor. 1. 30 righteousnesse sanctification and redemption Mat. But Sir I pray you how can such a disposition be said to make me worthy to be admitted to the Lords Table Min. Why even as we when we see a miserable poore hungry man that is senceable of his owne miserable and helplesse condition crave an Almes with earnest desire and intreating we doe conceive he is in a fit and sutable disposition to receive it and account him worthy to have an Almes bestowed upon him Even so when the Lord sees a man so sensible of his owne miserable and helplesse condition that he sees and feeles his need of Jesus Christ and therefore doth earnestly desire him
2 Cor. 12. 9. perfect through weakenesse And though thou be a discenting brother from that Church-way which the Title Page hath told thee it holds forth yet let not that hinder thee from perusing of it for I doe assure thee there is more matter in it concerning Christian Doctrine then there is concerning Church Discipline so that although it may not please thee the one way yet if thou be a Christian it may please thee the other way But if thou hast such a proud censorious heart as doth either hinder thee from reading it or else from receiving any benefit by it yet if it bring any little increase either of sound knowledge or sweet feeling in the mysteries of Christ to any of the Israel of God that is of an humble spirit as blessed be God I have beene informed my Marrow of moderne Divinity hath done to many I have my reward and shall desire to magnifie the name of the Lord for making use of such a weake instrument as I am E. F. A Table of the principall matters contained in this Dialogue THere is an ignorance and sinfulnesse in part and an ignorance and sinfulnesse in whole 6 The tryall of one that is wholly ignorant 8 The tryall of a man that is wholy sin 〈…〉 â—â— A kind of striving against sinne in a man that is wholly sinfull 18 The different striving that is in a man who is wholly sinfull and a man that is in part sinfull 21 There is no true faith in a man wholly ignorant and wholly sinfull 25 One that hath not true faith ought not to partake of the Sacrament of the Lords supper 26 The danger of receiving the sacrament without faith 33 The exhortation of the a Apostle 1 Cor. 11 28. Let a man examine himselfe doth not exclude his examination by another 47 Not easily determined whether a man be fit to partake of the sacrament or no. 49 T is lawfull and needfull for a man before he receive the sacrament to goe to bee examined before the Eldership 50 T is lawfull and needfull for the Elders to ioyne with the Minister in the businesse of examination 54 Description of the Elderships examining all that come before them 68. 149 T is not meet for every member of the Church to have an equall authority with the Eldership 58 A man of great knowledge and righteous conversation may be unfit to be admitted to the sacrament 61 The life of civility described 77 The life of rationall and religious formality described 82 God justifieth the ungodly 88 God maketh a man just before he do pronounce him just 89 How God maketh a man just 91 Why or in what sence a man is said to be justified by faith ibid. The act of God in pronouncing a man just what it is 95 Where righteousnesse of justification is imputed righteousnesse of sanctification is infused 97 How the righteousnesse of justification and the righteousnesse of sanctification doe differ 99 Two sorts of professors doe confound this twofold righteousnesse 103 There is both a faith and a godlinesse of a mans owne aquiring 121 If a man hath not both the righteousnesse of justification and the righteousnesse of sanctification he hath neither of them 122 How a man may know that he hath them both 124 A man may in word and judgement renounce his rwne righteousnesse in the case of justification and yet not do so in heart and conscience 133 Signes of a mans putting confidence in his owne righteousnesse 137 No cause why any man should either desire to go or continue in that way which for distinctions sake is called the independent way 164 No perfect platforme of Church-Government to be found in the new Testament said a godly Minister in the pulpit 166 A gracious answer lately given by old Mr. Dod to one that came to aske him a circumstantiall question 170 The heginning of conference with Mathias an humble penitent 171 How he was first moved to minde the best things 178 The Lord doth first give faith to beleeve the pardon of sinne before he give power against sinne 181 The Lord pardoneth sinne absolutely and not conditionally 184 To beleeve the pardon of sinne is the way to get power against sinne 185 The Lord doth first pardon sinne and then he subdues it 189 A true feare of Gods displeasure works a separation betwixt the heart and sinne 192 A desire to beleeve is faith indeed 196 The difference betwixt naturall desires and supernaturall 199 A true evidence of a sound minde 205 How to understand these words Worthy and Vnworthy 214 Christ neither accepts any for greatnesse of parts nor refuseth any for weaknesse of parts 227 Though there can be no faith where there is no knowledge yet may there be a great measure of knowledge where there is no faith 129 It is the kinde of faith that fits a man to the Sacrament and not the measure 231 It is not a sight and sense of knowledge nor faith nor repentance nor love nor obedience that makes a man worthy to come to the Sacrament but rather an hungring and thirsting appetite after Christ arising from a sight and sense of the want of such things 235 The wedding garment what it is 236 Why the Lords supper was instituted and ordained 240 What meditations we ought to have at the Lords Table 244 The reason why we are to receive the sacrament of the Lords supper often though baptized but once 254 Much good gotten by the right receiving of the Lordt supper 261 He that is unfit to receive the sacrament sinneth whether he receive it or not ibid. What be the hinderances that keepe many from the sacrament 263 How to become poore in spirit 267 LONDONS Gate TO The Lords Table Interlocutors A Minister of the Gospell Alexander an ignorant prophane man Simon a proud Professor And Matthias a weak yet true Beleever Simon SIr when I parted with you the other day I did not think to have come unto you so soon againe but indeed having better considered of it I see I was somewhat deceived in our neighbour Zacheus for the truth is he answered you better then I had thought hee could have done But yet here is another neighbor of ours in whom I am sure I am not deceived for all that have any acquaintance with him and have any knowledge in Religion do conclude that hee is a very simple ignorant man and a bad liver and yet he saith That he hopes the Lord would be mercifull unto him and forgive him his sinnes if hee should come to the Sacrament And he telling me that he was going to your house to speake with you about it I was willing to come along with him to see if you would judge him also fit to partake of that holy Ordinance and our neighbour Matthias hath thought good to come along with us to heare our discourse Min. You be all of you very welcome to me and I shall be very willing to doe any
heart of unbeleefe and therefore shall perish as it is written Hos 3. 6. My people perish for want of knowledge Alex. And Sir do you also thinke that I am wholly sinfull Min. Yea indeed do I for an ignorant heart is alwayes a sinfull heart and a man without knowledge is alwayes a man without grace Alex. But Sir when you say I am wholly sinfull I pray you tell me what you meane for I do not well understand you Min. Why I meane you are wholly given over to sinne you commit sinne with greedinesse without any strife in your will and affections against it you love sinne and delight in the committing of it Alex. Nay now Sir I see you are deceived in me for I thanke God I doe strive against my sins and would faine leave off my sinfull courses and as the saying is My Spirit is willing but my Flesh is weake The Lord bee mercifull unto mee and forgive me all my sinnes as I hope he will Min. But what is your meaning when you say You doe strive against your sinnes and would faine leave them Alex. Why my meaning is That when I am overcome by drinking too much and do thereupon fall to cursing and swearing quarrelling and some other sinnes when I come to my selfe againe and have considered what I have said and done I am much vexed at my selfe and wish from my heart that I had never done so yea and I have many a time resolved never to do the like againe and yet by occasion of going into the company of some men with whom I have some dealing who are too subject to that vice though otherwise very honest faire conditioned men and also by reason of mine own naturall inclination to those sinnes I am now and then overcome and so commit the like sinnes againe Min. And what hath beene the reason of this your striving against your sinnes as you call it Alex. Why truly Sir it hath been because I have considered that in so doing I have mis-spent my time and my money and have disgraced my selfe and endangered the salvation of mine owne soule if the Lord were not the more mercifull Min. Surely it appears to me that all this striving hath beene onely betwixt your Judgement and Affections or betwixt your Conscience your Lusts You doe in your Judgement conceive these courses to be evill because of the evill effects that follow them and therefore your conscience tells you that you do evil in cōmitting them and you thinke it were good for you to leave them because of the punishment that follows or is like to follow upon the committing of them but your Affections and Lusts do like and approve of them and therefore doe prevaile with you to act and commit them and in the committing of them you take great delight so that I say this your striving against sinne is nothing but Conscience and Lusts by the ears together which striving Herod Balaam and Pilate had within them and so may the vilest Reprobate in the world have But all this while there is no strife in you betwixt will and will nor betwixt Affection and Affection as there is in every true Beleever for he having the Spirit of Christ within him is a regenerate man and in part renewed and therefore the strife that is in him is betwixt the Flesh and the Spirit betwixt the regenerate part and the unregenerate part and it is against sinne as it is sinne and hated and loathed by him and therefore assure your selfe that notwithstanding all your striving you are wholly sinfull Sim. But stay a little I pray Sir this your speech seemeth to imply as though a true Beleever might commit the like grosse sinnes that he doth and that there were no other difference betwixt him and a true Beleever in the point of sinning but onely this different striving Min. But assure your selfe neighbour Simon that my meaning is not so for I doe fully agree with that worthy man of God who saith That a true Repentant and that is a true Beleever forsakes all sinne in affection and all grosse sinne in action and therefore I pray you neighbour Alexander consider of it for this doth more fully prove that you are wholly sinfull as well as wholly ignorant Alex. Well Sir though I be wholly ignorant and wholly sinfull as you say yet would I faine know the reason why I may not have true faith in Christ for all that Min. The reason why there can be no true faith in Christ when a man is wholly ignorant of him is because it is the nature of faith to beleeve that which it knoweth so that wheresoever there is no true knowledge of Christ there can be no true faith in Christ and therefore Reynolds on the Sacraments p. 138. Christ himselfe makes the knowledge of him all one with beleefe in him Joh. 17. 3. And the reason why there can be no true faith in Christ when a man is wholly sinfull is because holinesse of life and conversation is an unseperable companion and fruit of faith for faith purifieth the heart Acts 15. 9. and faith worketh by love Gal. 5. 6. Alex. Well Sir suppose I have no true faith in Christ and so be an unbeleever as you say Yet why was not the Sacrament of the Lords Supper instituted and ordained for unbeleevers as well as for beleevers Min. The reason is because the Sacrament of the Lords Supper being not the Sacrament of Regeneration but of sustentation and nourishment Christ did not institute and ordaine it for the regenerating or converting of any man nor for the breeding of grace in him but for the strengthning of the regenerate man that is borne againe and for the nourishment of grace already bred and begun in him so that indeed the Sacrament of the Lords Supper is childrens bread even the bread of Gods children that are borne againe not of corruptible 1 Pet. 1. 23 seed but of incorruptible by the word of God which liveth and abideth for ever and therefore it is not to bee given unto dogs yea it is spirituall food ordained for spiritually living men and therefore it is not to bee put into the mouthes of spiritually dead men but into the soules of spiritually living men and a man is made a sonne of God onely by faith in Christ as it is written Joh. 1. 12. To as many as received him to them gave he power to become the sons of God even to them that beleeve on his Name And so Gal. 3. 16. Ye are all the children of God by faith in Christ Jesus yea it is faith that quickens a man and maks him spiritually alive according to that of the Apostle Gal. 2. 20. I live by the faith of the Son of God Furthermore the Sacrament is the Seale of a Covenant Rom. 4. 11. and Covenants essentially include conditions and the condition on our part is Faith so that where there is no Faith there is no
Covenant and where there is no Covenant there is no Seale and then consequently no Sacrament so that you being an unbeleever you are an unconverted un-regenerate man no childe of God no spiritually living man neither are you under the Covenant of Grace and therefore assure your selfe the sacrament of the Lords Supper was not instituted and ordained for you Alex. Then Sir it seems that you do not intend to admit me to bee a partaker of the Sacrament of the Lords Supper Min. Surely neighbour Alexander you not having true faith in Christ you cannot bee a partaker thereof though we should admit you Alex. This is strange to me Sir cannot I come to Church and receive the Bread and Wine and eat it and drinke it if you give it me Min. Yea I do confesse though you have no faith yet you may partake of the Bread and Wine but you are not to come to the Sacrament to partake of the Bread and Wine but to be made a partaker of CHRISTS Body and Blood under the similitude of Bread and Wine but this you cannot doe without Faith for Faith is the hand with which Christ is received as you may see Joh. 1. 12. yea and it is the mouth by which we feed on him as you may see Joh. 6. 53. wherefore I beseech you bee not so simple as to thinke and imagine that you are to come to the Sacrament for a morsell of finer Bread or for a draught of sweet Wine nor that if you receive the outward Elements in a reverend manner and behave your selfe decently during that action and demeane your selfe mannerly for that day that then you have received the Sacrament in honour of Christ and done a right acceptable service to God But know and consider That the Sacrament of the Lords Supper is a spirituall Banquet where we are to feast our soules with the Body and Blood of Jesus Christ crucified for us and this you cannot do for want of Faith and therefore if you should come and partake of the outward Elements yet would it be no benefit to you Alex. But Sir doe you thinke it would bee any hurt to me if I should receive the Sacrament Min. Yea I know it would be great hurt to you for by reason of your Ignorance and want of Faith in Christ you are neither able to examine your selfe before you come there nor to discerne the Lords Body when you are there and so should you receive the Sacrament unworthily and so not only be guilty of the Body and Blood of the Lord but also eat and drinke damnation to your selfe as the Apostle tells you 1 Cor. 11. 27. 28 29. Alex. Sir these things are somewhat strange to me and therefore I pray you give me leave to ask you a few questions about them and first of all tell me what I ought to examine my selfe of because you say I am not able to doe it Min. Why you ought to examine your selfe 2 Cor. 13. 5 whether you bee in the Faith whether Christ be in you yea or no whether you be dead to sinne or alive to righteousnesse what graces you have and what you want what corruptions you have overcome and what do overcome you what religious actions you perform and how you performe them in briefe to examine your selfe is to take a true survey of the state and condition of your soule by comparing it with the Scriptures Now you are ignorant both of the state and condition of your soule and also of the Scriptures and therefore I say it is impossible that you should be able to examine your selfe Alex. Well Sir and what is it to discerne the Lords Body Min. To discerne the LORDS Bodie is to put a right difference betweene the outward Elements in the Sacrament and common Pemble on the Sacraments p. 59. Bread and Wine which difference is not at all in substance but in the use the one being prophane the other sacred being set a part to signifie unto us the benefits of Christs death and passion or the discerning of the Lords Body stands in knowledge understanding and Dike on the Sacraments p. 90. judgement of the nature use and necessitie of the Sacrament but you have manifested by that which you said ere while That you put no difference betwixt the Bread and Wine at the Lords Table and common bread and wine but would use them as you doe your ordinarie food without any regard of the spirituall use of them and therefore you are not able to discerne the Lords Body at the Sacrament Alex. But Sir it would be a strange thing if I by receiving the Sacrament should become guilty of the Body and Blood of Christ I pray you Sir shew me the reason of it Min. The reason is because if you should receive the Sacrament you would doe even so as the shedders of Christs Blood did for looke as they that crucified and pierced Christ poured not forth his Blood that they might Dike on the Sacraments p. 56. drinke it but onely that they might poure it forth and shed it so you by your receiving the Sacrament without profit or benefit to your soule would rashly and in vaine shed the Blood of Christ Or to be guiltie of the Body and Blood of Christ Reynolds on the Sacraments p. 180. is to offer some notable contempt unto the sufferings of Christ to finne against the price of our Redemption and to vilifie and set at naught the precious Blood of the new Covenant as if it were a common and prophane thing when men out of ignorant sensuall secure presumptuous formalizing inconsiderate and prophane affections approach unto Christs Table to communicate of him Alex. And do you think that I should eat and drink damnation to my selfe if I should receive the Bread and Wine at the Sacrament Min. I think you would commit such a sinne in prophaning the Sacrament as deserves both eternall and temporall Judgement for though this Table of the Lord be a Feast of choicest delicates for refreshing of the Pemble on the Sacraments p. 66. soule when men come rightly prepared thereto yet doth it become the bane and destruction of soules when men present themselves thereat with unbeleeving impenitent and unholy hearts as you would doe if you should come there Alex. Then Sir it seems you doe absolutely conclude that I am unfit to be admitted to the Sacrament of the Lords Supper Min. Surely neighbour Alexander you being wholly ignorant wholly sinfull unbeleeving unregenerate unconverted no Sonne of God no spiritually living man and having neither hand to receive Christ nor mouth to feed on Christ nor being able to examine your selfe nor to discerne the Lords Bodie and an unworthy receiver and so liable to become guilty of the Bodie and Blood of Christ and to eat and drink your own damnation I think it must needs follow that you are unfit to be admitted to the Sacrament of the LORDS Supper Alex. Well
whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiven and whose sinnes are covered blessed is the man unto whom the Lord will not impute sin Sim. Sir this Act of God in thus making a man righteous I doe not well understand and therefore I pray you tell me what is meant by Gods imputing the Righteousnesse of Christ unto a man or not imputing his sins unto him Min. Why the meaning is nothing else but this to wit that God graciously accepteth for a man and in his behalfe the Righteousnesse of Jesus Christ both active that is his obedience which in the dayes of his flesh he performed for man and passive that is his sufferings which he sustained for man as if he had in his owne person both done and suffered the same for himselfe Sim. But Sir if the Righteousnesse of Jesus Christ be imputed to a man for his Justification and a man be justified thereby why then is it said in Scripture That Faith is imputed to a man for his righteousnesse and that a man is justified thereby Min. It is because faith is the instrument and as it were the hand whereby Christ and his Righteousnesse is received so that wheresoever it is said in Scripture that Faith is imputed to a man for his righteousnesse or that a man is justified by faith we are to understand it relatively that is as it hath relation to Christ and his Righteousnesse which it receiveth and applyeth for indeed Faith considered in it selfe cannot be said to be imputed neither as it is a habit nor as it is an act because that which is within a man cannot be said to be imputed Piscator on Justification to a man but that which is without a man but faith is within a man for With the heart man beleeveth Rom. 10. 10. and therefore faith cannot be properly said to be imputed to a man however this may serve for a briefe and full answer to Mr. Shepheard in his sound Beleever pag. 228. your question that to be justified by faith and to be justified by Christs Righteousnesse is all one in Scripture phrase and meaning Gal. 2. 16 17. Sim. But Sir if faith doe receive and apply the Righteousnesse of Jesus Christ then it should seeme that Gods imputation is not sufficient for mans Justification without faiths application Min. No indeed for without mans application Gods imputation is not at all Sim. Why then Sir it should seeme that a man doth helpe to justifie himselfe Min. O no not so for mans application is also Vrsinus Catechis from God for God first imputeth unto a man Christs satisfaction and then he ingendreth faith in him whereby he applyes that which is imputed unto him and then is a man perfectly just or righteous indeed Sim. Well Sir you have sufficiently declared wherein that first Act of God consisteth in making a man just and righteous I pray you also shew wherein the second Act of God consisteth in pronouncing him just and righteous Min. This Act of God is nothing else but a judiciall acquiting whereby the Lord as a Judge pronounceth just and innocent him that is accused and brought to the Judgement Seat and this is done when that Satan accuseth and the Law condemneth a Beleever unto whom the Lord doth not impute sinne but doth absolve and free him both from the fault and punishment and this is that which the Apostle meaneth when he faith Rom. 8. 33. It is God that justifieth who is he that condemneth where you see that Justification is manifestly opposed to condemnation Sim. Well Sir I doe now plainely perceive that a man is neither made just by nor pronounced just for his owne inherent righteousnesse but onely by and for Christs righteousnesse imputed but Sir Doth not the Lord wheresoever he imputes righteousnesse to a man whereby he is justified infuse righteousnesse also into him whereby he is sanctified Min. Yea indeed for Christ by his obedience hath not onely obtained imputation of righteousnesse for his elect whereby they are justified but also that by his Spirit together with faith there should be righteousnesse infused into them whereby they are sanctified and therefore I doe affirme that sanctification is a necessary and unseparable consequent of Justification so that although inherent righteousnesse be no part of that righteousnesse wherewith a man is formally justified yet that righteousnesse wherewith a man is formally justified is not imputed and applyed to any man that is growne in yeares of discretion without the gift of inherent righteousnesse whereby he is renewed Eph. 4. 24. Colos 3. 9. in the spirit of his minde and restored to the Image of God which consisteth in knowledge righteousnesse and true holinesse Sim. Then Sir it seemes that the righteousnesse whereby a man is justified and the righteousnesse whereby he is sanctified are not both one Min. Yea they are both one in regard of matter and substance but yet there are divers other differences betwixt them Sim. I pray you Sir for my better information shew we what those differences are Min. Why first of all the righteousnesse whereby a Beleever is justified is in Scripture called Gods righteousnesse as you may see Rom. 1. 17. Rom. 3. 21. not because it is the righteousnesse of the God-head but because it is the righteousnesse of that Person who is God but the righteousnesse whereby he is sanctified is called man 's owne righteousnesse as you may see Rom. 12. 3. Phil. 3. 9. Secondly the righteousnesse whereby a man is justified is called the righteousnesse which is of faith but the righteousnesse whereby he is sanctified is called the righteousnesse which is of the Law as you may see Rom. 10. 5 6. Thirdly the righteousnesse whereby a Beleever is justified is inherent in Christ and imputed unto him but the righteousnesse whereby he is sanctified is inherent in himselfe being infused into him by the Spirit of Christ Fourthly the righteousnesse whereby a Beleever is justified is a most perfect righteousnesse and cannot be increased nor admit of any degrees for the God-head of Christ afforded such dignity vertue efficacy and merit to the obedience and sufferings of his Man-hood as that they were an all-sufficient price ransome and satisfaction to the Justice of God but the righteousnesse whereby he is sanctified is imperfect and there are degrees of it according to the measure of grace received Lastly to name no more the righteousnesse whereby a Beleever is justified is alwaies imputed unto him and apprehended by faith before the righteousnesse whereby he is sanctified is infused into him by the Spirit Sim. Truly Sir I must acknowledge that I did never before this time observe these differences betweene this two-fold righteousnesse Min. Surely neighbour Simon if I mistake not there are two sorts of Professors who for want of the true understanding of this difference doe confound this two-fold righteousnesse making them to be both one Sim. I
your heart as that they worke a seperation betwixt it and your Corruptions and therefore without doubt they are as Arrowes shot into your Conscience by the arme of the Almighty Mat. But alas Sir how can there be a seperation made betwixt my heart and my corruptions seeth they still remaine in me Min. Neighbour Mathias if you doe hate loath and abhorre your corruptions as you say you doe and would faine have them subdued as you say you would then beleeve it and make no question of it there is such a seperation made betwixt your heart and your sinnes as that they shall never seperate bebetwixt the Lord and your soule for hatred of evill saith that worthy Saint Doctor Sibbes is a sure and never failing Souls conflict p. 476 Character of a good soule wherefore I beseech you comfort your heart though by reason of the weakenesse of your faith your sinnes be not so subdued as you desire Mat. But alas Sir I feare I have no true faith at all Min. Why did not you tell me even now that you feared the direfull displeasure of God by reason of your sins Mat. Yea indeed Sir I feare he is sore displeased with me by reason of them Min. And doe you not beleeve that Jesus Christ by his obedience hath pacified his anger for you and so reconciled you unto him Mat. Sir I doe beleeve that Jesus Christ hath pacified Gods anger for all that doe beleeve and hath reconciled them unto him but Sir I feare that I doe not beleeve and therefore I feare I am not reconciled unto God Min. But tell me one thing truly Doe you desire to beleeve on the name of Jesus Christ and so be reconciled unto him Mat. Yea I doe desire it from the bottome of my heart Min. Then I beseech you leave off your weeping and let me tell you to your comfort that your desire to beleeve is faith indeed and your Perkins Graine of Mustard-seed p. 21. desire of reconciliation with God in Christ is reconciliation it selfe for any man that is throughly touched for his sinnes and unfainedly desires to have them pardoned and to be reconciled unto God God accepts as reeonciled and hence it is that Christ saith Blessed Mat. 5 6. are they which hunger and thirst after righteousnesse for they shall be satisfied and againe saith he If any Joh. 7. 38. man thirst let him come unto me and drinke so that although as yet you want firme and lively faith yet are you not altogether void of faith for you have the seed conception or bud of faith the immortall seed is cast into the furrowes of your heart therefore wait but a while using the good meanes to this end appointed and you shall see the leaves blossoms and fruit will shortly follow after Mat. But Sir how can these things be for if a desire of faith and reconciliation with God be faith and reconciliation indeed then surely every man and woman have faith and reconciliation with God for what man or woman is it that doth not desire it but I remember the Apostle Paul saith All men have not faith 2 Thess 3. 2. Minister I doe acknowledge that a man in Perkins graine of Mustard-seed p. 18 the state of nature may desire true happinesse as Balaam did who wished to dye the death of the righteous for indeed it is the property of nature to desire the preservation of it selfe but alas all such desires are but naturall desires whereas your desires I am confident are supernaturall desires Mat. I but Sir how shall I be sure that my desires are supernaturall Min. To the intent you may be sure of it I will shew you the true difference betwixt naturall desires and supernaturall desires and therefore I pray you consider that if a mans minde be blinde and his heart untouched and unhumbled then all his desires to beleeve and to be reconciled unto God can be no better then naturall desires and the reason is because that where the minde reveales not the will affects not and if the heart be not touched with so much feare and sorrow as doth loosen it from sinne and makes sinne the sowrest and Christ the sweetest and if there be not so much Humiliation as makes a man deny himselfe and to renounce his owne righteousnesse and performances and so to desire to be found cloathed with the Righteousnesse of Jesus Christ there can be no supernaturall desires of faith and reconciliation with God in Christ but if a mans minde be enlightened and his heart touched and humbled as yours is then all his desires of beleeving and reconciliation with God in Christ must needs be supernaturall desires and the reason is because that where the minde is truly enlightened so that a man perceives his miserable estate by reason of his sins and his heart is truly touched cast downe and humbled it withdrawes it selfe from God as much as it can and therefore if there be any spirituall motions whereby the heart is lift up unto God they are without doubt from the Spirit of Perkins graine of Mustard-seed p. 20 God so that although such a heart dare not make out to Christ saith Doctor Sibbs yet is it In his preface to bruised Reed secretly upheld by the spirit of faith shewing it selfe in hidden sighs and groanes unto God and such persons as these saith Master Perkins as have Graine of Mustard-seed p. 38 this weake faith can say indeed That they doe beleeve their sins are pardonable and they doe seriously in their hearts desire that they were pardoned but as yet they cannot say they are without doubt pardoned and this I am confident is your condition Mat. But Sir I feare that my minde was never yet truly enlightened because I am so ignorant and I feare I was never yet truly humbled because I now see that I have not renounced mine owne righteousnesse Min. I pray you tell me was there not a time and that not long since that you did not know that which you now know neither concerning God nor concerning your selfe Mat. Yea indeed Sir I must needs confesse that before I hearkned to the advice of that friend I told you of and read that Booke which I mentioned before I neither knew any thing either concerning my miserable condition by reason of my sins nor yet of any remedy by meanes of Jesus Christ Min. Why then may you truly say with the man in the Gospell I was blinde but now I see for as sure as Jesus Christ did open his naturall eyes so sure hath he opened your spirituall eyes Mat. But alas I have such a small measure of knowledge that I feare my minde is not truly enlightened Min. For answer to this Objection I will onely tell you what a godly and judicious Divine saith and that is this Be not dismayed saith he at the small measure Rogers 〈◊〉 the Sacr◠p. 80. of thy knowledge so long as there
diseased soule Now these being the ends for which Christ did institute and ordaine the Sacrament I beseech you let your comming thereunto be to obtaine these ends and doe not you come for forme and custome sake neither yet for your credit sake amongst your neighbours neither yet out of a conceit that your very presence there and your very performance of the outward acts is well pleasing and acceptable to the Lord as I feare me many ignorant people have thought in former times neither yet doe you conceive that for your so doing the Lord is ingaged to forgive you your sinnes and give you eternall life neither yet doe you imagine that the bare outward actions and elements are able to sanctifie you in a word beware of conceiving too highly of the outward acts and outward elements but rather look to the inward invisible matter and vertue of the Sacrament which is Jesus Christ alwayes remembring that he is all in all in every action and in every element and therefore when you are at the Lords Table as I hope you will be very shortly and there see the Bread and Wine separated by consecration unto this holy use and these blessed ends then remember Christ and thinke how he was fore-ordained and Pemble on the Sacraments p. 8 fore-appointed by his Father from everlasting unto the accomplishing of our redemption by his death and blood-sheding and when you see the Bread broken and the Wine poured forth then remember Christ and thinke how he was torne and rent in his precious Body with stripes and wounds and pained even to the death in his most holy Soule full of the wrath of God and the indignation of the Almighty by whom he was smitten for your sinnes and plagued for your transgressions and when the Minister offereth unto you the Bread and Wine then remember Christ and thinke how he is given to you of God freely yea and freely gives himselfe to you if you will receive him and when you receive the Bread and drinke the Wine then remember Christ that living Bread and thinke how he himself hath said Ioh. 6. 5. 5. My flesh is meat indeed and my blood is drinke indeed and beleeve that thereby hee gives life unto your soule and will preserve it to all eternity in a word consider how God the Father did by this death and bloodshed of his Sonne thus represented in the Sacrament fully answer and satisfie his owne justice to the end he might set open a doore of mercy to all humble penitent hearted sinners yea and doe you thereupon assuredly beleeve that you have thereby tendered unto the Justice of God a full and perfect satisfaction for all your sinnes and that therefore now it is a meet and equall thing with God he having received and accepted this full satisfaction to pardon and forgive you all your sinnes according to his promise Mat. 26. 28. yea doe you beleeve and assuredly perswade your heart that for this satisfaction sake you are reconciled unto God according to his promise Col. 1. 21 22. yea doe you beleeve and assuredly perswade your owne soule that for the obedience and satisfaction sake of Christ you are justified in the sight of God according to his promise Rom. 5. 9. yea and doe you then beleeve and make no doubt of it but that for this satisfaction sake of Jesus Christ you shall be sanctified by his Spirit according to his promise Hebr. 13. 12. and have your heart of stone taken out of your bowels and a heart of flesh given unto you according as it is promised Ezek. 36. 26. and have strength and vigour to all holy performances according to that promise Heb. 13. 20 21. yea doe you beleeve and make no question of it but that for this satisfaction sake of Christ you shall have eternall life according to Christs owne promise Ioh. 6. 51. This you see is the Covenant of promise this is Christs last Will and Testament these are the riches which he hath left and bequeathed to all such as you are this is Christs owne hand and deed and by the Sacrament duly administred and rightly received he sets too his seale and so confirmes it fully wherefore I beseech you when you are at the Sacrament yea as oft as you shall be there present at any time hereafter speake to your faith as Deborah did to her self Iudg. 5. 12. and say Awake awake O my faith and now bestir and rouze thy selfe up to do thine office in receiving Christ now offered in whom all these â— Cor. 1. â—0 promises are Yea and Amen Lift up thine eye to see Christ reach forth thine hand and lay hold on him and receive him set thy mouth to him and feed on him eat and drink Christ by sucking these breasts of consolation and thus would I have you in the act of receiving the Sacrament by Faith to knit your heart unto Christ and throw your selfe into his armes stretched out on the crosse to imbrace you and wash your soule in his Blood that you may be cleane and by Faith apply his Blood to your soule for the healing of all your infirmities say in your heart Hath my Saviour died for my sinnes and shall not I die unto sinne shall I live any longer therein Rom. 6. 2. no God forbid and by this meanes ye shall finde your sinnes weakned and the graces of Gods Spirit revived and strengthned yea you shall finde the Sacrament to become a good corasive to eat out your corruptions and as physicke to heale and cure you of all your infirmities yea you shall finde it to be by meanes of the acting of your faith as a Conduit pipe which being set to the Fountaine of grace Christ Jesus shall convey grace from that holy Fountaine Christ into the cisterne of your soule and like a soveraigne medicine you shall finde it to become beneficiall to all the parts of your soule making you apt and ready to every good worke and therefore I beseech you to receive it often Mat. Truly Sir by meanes of these your speeches my judgement is much better informed touching the use and end of the Sacrament and I am hereby much incouraged to approach thereunto but Sir because you doe exhort me to receive it often I would gladly know the reason why we must receive that Sacrament of the Lords Supper often seeing we are to receive the Sacrament of Baptisme but once in all our lives Min. The Reason is because the sacrament of Rogers on the Sacrament p. 360. Baptisme is the sacrament of our Regeneration or new birth and the sacrament of the Lords Supper is the sacrament of our spirituall nourishment and growth and therefore we are to be baptized but once because we are borne but once but we are to receive the sacrament of the LORDS Supper often because that after wee are borne wee stand in need to be often nourished and fed that so we may grow in grace for