to it Thirdly then There are 3 things I humbly think are to be distinguished concerning the Covenant 1 The condition thereof on mans part 2 The benefits on Gods part 3 The tenour which consists or results our of both The word Sealing accordingly is used I thinke sometimes for to binde or engage sometimes to confirme or ratifie and sometimes to convey or exhibit which are offices of a Seal with others and do not a little puzzle our conceptions Now when we say the Sacrament seals the Covenant as sealing is taken for confirming assuring or ratifying which is the properest sense thereof it is most genuinely applied to the tenour of it As it is understood for conveying or exhibiting it is proper to the benefits As it is used to engage or oblige it is most large and may be applied to the condition with the distinction if we allow it as mans seal and not otherwise for as it is Gods Seal in none of these senses it seals the condition God engages not hereby to give man Faith if he did every Receiver should have it what he seals to he performes Now then to come to our difference the ground on which the Sacrament is held a Seal of Faith or to our Faith which termes I shall not distinguish for him is usually this because it confirmes our Faith that which confirmes or ratifies say they is metaphorically a Seal so is the Sacrament to our Faith For satisfaction 1 I distinguish A thing may be confirmed or ratisied either Formalitèr properly and formally or Consequutivè by consequence onely and improperly in the event It is not enough to make a thing a Seal that it confirms any way in the event but that it formally confirmes and ratifies Now the Sacrament confirmes and ratifies the Covenant properly and formally as a seal set to a writing ratifies the tenor and purport of it but it confirmes faith improperly and consequently onely to wit it encreases it as other Ordinances doe in the exercise thereof all habits being strengthned by their acts which you see is improper and eventual to sealing Whatsoever God doth properly ratifie by way of Seale he attests the truth thereof but he doth not attest the truth of our faith by the Sacrament Ergo the Sacrament is not the seale of Faith Mr. Drakes answer to this in Marg. p. 128. that he doth it by consequence will not serve for I argue That which is common to the hypocrite with the beleever cannot attest the truth of a mans faith signifie or ascertaine him that he hath grace by any consequence that is good But the Sacrament is common to both Ergo. 2 I humbly judge The Sacraments are not Seals because they confirme our faith which is the errour but they confirme our faith because they are Seales As to use Mr. Drakes instance When a bond sealed unto me confirmes my beliefe that the particulars sealed shall be performed The Seal to the Bond is not a Seal because it confirmes me but I am confirmed by it because it is a seale and this is onely an effect it hath on me for the Seal would be the same and writing too though I were incredulous It is derogatory I thinke to say the Sacrament is onely a metaphorical seal or tropically a seal which they are forced to say that make it a seal of Faith from the consequent effect of confirming faith inherent in the worthy receiver whereas indeed it is a very proper formal seal to the Covenant and thus the text Rom. 4.11 speaks plaine for us circumcision is not said to be a seale of faith or that a man hath faith for righteousnesse but the Seale of the righteousness of faith which in Genesis is phrased The token of the Covenant If confirming or strengthning a mans faith were enough to denominate it a seale 1 Then Acts of grace should be the best seales 2 Then should all other Ordinances be feals too 3 Then Baptisme should be no seal to infants 4 And then shall both the Sacraments cease to be Seals when any are admitted that have not true Faith 3 Let us consider what faith is confirmed Every act supposes its object such as is the object such must be the act the object the Sacrament seals is no other but what is in the word for Mr. D. and I here still agree that these go together The word speaks onely in general whosoever beleeves shall be saved this general necessarily includes its particular so that the faith which is directly and immediately confirmed is my assent to his truth that if I beleeve I shall have Christ or be justified and saved Onely whereas a true historicall assent and particular faith of evidence are not divided though distinguished in the regenerate but are one habit men may not much scruple to say the one is confirmed instead of the other Yet as to this Point where the whole stresse is laid upon it it is to be considered and wee are to know that if a man would come to be assured of his faith that it is saving it must arise from his own examination and experience and it cannot be confirmed to him any otherwise And as for those further degrees of assurance if grounded he attains at the Sacrament they are not conveyed to him by obsignation there is some danger and weaknesse to think so but are acquired through Gods Spirit by exercise of his heart at that time in the sight of his experiences and meditation the great businesse he hath to do here no otherwise then at other Ordinances which do all agere onely virtute suoe significationis or by morall operation I shall end this with a plaine consideration a Seale so confirmes a Bond as it was not confirmed before but there is no Faith of particular evidence that Christ is mine can be confirmed by the Sacrament I say ratione obsignationis but what is confirmed to me already by my experience and therefore it is a mean thing to count it onely tropically a seale to confirme faith when it is a seale formally to confirm the Covenant Another reason Mr. D. hath more peculiar and affected Faith is a part of the Covenant and the Covenant being sealed Faith is sealed For the discussing this we all know there is mans part of the Covenant and Gods mans part is the Condition which God does not seale to if he did my businesse were at an end for then all were to come hither for it Gods part is the Promise wherein he engages to give us the benefits upon this Condition Now as Faith is our Condition it is manifest it cannot be part of the Covenant which God seal whereof onely we speak And Mr. D. is at such a losse p. 134. For how shall faith be promised in the Covenant when men cannot be in Covenant effectually without Faith that is how can Faith be promised upon condition we doe beleeve Let us distinguish then 1 There is the absolute or conditionall
it by the Agent that doth it here the Action is not to be omitted but the Agent to be reformed For Mr. D's answers here they are trifles p. 75 76 77. 1 He brings in Infants again which is the ninth time and he is confident to extricate himself by the same gaâ— But he is a little mistaken for I have put him in two such thorns that he shall sooner prick himself to the bone than fairly get out of it 2 He says six parts of time are common yet not the seventh 3 He says on 4 He is very fine The whole Ordinances he distinguishes into parts they are not applicable universally and so the Sacrament Where if the man be serious I answer 1. Mr. D. must not part those actions Christ has joyned 2 Moses makes no doubt of applying the Covenant universally to the people and it is in my mind that that passage may do much 3 The Word it self or covenant is applicable to all in the whole parts of it uppon its own terms that is conditionally 4 If this will not serve Take but the language of the Covenant aright Mar. 16.16 Here is Christ If thou truly acceptst of him thou shalt be saved If thou do not the Word declares and the Sacrament seals to thee unlesse thou repentest thou shalt perish and then all the difficulty is over and our scruples done P. 78. If doe this be universal leaving those two other things like the rest then it were a sin to perswade any to forbear though a Zimri Actually drunk c. Ans 1. His instances are ipso jure Excommunicate 2 As Christ says Doe this Paul says Put away from you such a person We do not deny from Christs universal Pauls exception 3 Though there is no occasion that may make us commit a sinne yet are there many occasions sometimes of forbearing a duty A man may leave his gift at the altar and go and be reconciled but he must not take away his gift from the altar The businesse may be deferred that must not be wholly left undone If I know my brother evil I think I may admonish him to repentance and give him instructions of preparing himself better against next Sacrament so long as I do but bind the obligation more on him but if I advise him upon such reasons as will wholly keep him away my advise is evil Affirmative precepts do bind universally as well as Negative but not ad semper against all occasions I may in prudence I think advise my brother of such an occasion for the advantage of his soul but if I tell him it is not his duty I make my self Lord over Gods command As the Church has alwayes attributed much unto prudence in the ordering this solemnity especially as to her more seldom and frequent administring so may her Members happily take some example as to their receiving Forbearance on necessary Numb 9.10 or pious grounds Matt. 5.23 reaches but to the ad semper and may be lawfull but for to hold it is not a mans duty while unregenerate this reaches the semper and looses the bands of Gods command Let this zealous man take heed it be not laid to his charge I will adde If the man be carelesse and regards not his comming but being conscious of his evil life he thinks he shall eat his damnanation and so layes it by which is the case of thousands I think we are here to set our faces against such and to let them know that it is not mans wickednesse can void or annihilate the authority of Christ so that they are still for to come and the obligation lies on them to apply the Covenant for their repentance O my vile soul why doest thou fly This shews the guilt that is on thy conscience and wouldst thou hide thine own eys from it Come man and see what thou hast done Here is Christs blood which thou dost shed with thy transgressions and will not this melt thee See how the corps doth as it were bleed at the presence of the Murderer and will it not melt thee if it does not it shall rise up against thee Behold here is sealed to thee eternal condemnation unlesse thou repentest and sincerely comest in to Iesus Christ Lay it well to heart man and think on it there is no way besides left thee for to escape it Pag. ibid. He grants though an unregenerate man sins in all his duties yet must he do them But sayes There is not par ratio in order to receiving 1. Because it is not his duty,2 It cannot convert him Ans The former of these I have spoken to all this while and shall thus enforce it If the Sacrament be not the duty of an unregenerate man then must regeneration be a qualification required in the precept as necessary to receiving and so be essentially antecedent to the Sacraments but regeneration is not essentially antecedent to the Sacraments For 1. Then Baptism was not administred validly and according to rule to many by the Apostle Acts 8.13 Iohn 6.66 with Iohn 4.1 Acts 20.30.2 Then such as were baptized before they were regenerate supposing they came to be afterwards regenerate were to be baptized again because their former baptism had not its essentials 3 Then can no man administer either Sacrament to any but himself for he cannot act in faith seeing he is not sure others have the essentials 4 Then can no doubting Christian himself receive for he cannot act in faith so long as he is not fully perswaded of his own regeneration The truth is then though regeneration is a qualification necessary to the receiver in regard of other ends to wit for the obtaining the entire benefits of the Covenant sealed yet not absolutely necessary to receiving Even as saving faith is necessary to the hearers of the Word for the obtaining the effectual benefit of salvation yet not absolutely pre-requisite to hearing for faith may come by it If it be an evil to set up our posts with Gods posts what is it to remove Gods posts to set up our own The Lord Iesus says plainly Drink ye all of it but Mr. D. says No It is not every mans duty The second follows necessarily upon this if it be every Church members duty of age as Mr. Perkins and Divines commonly tell us then it may tend to his good as sure as all Gods Commandements are good and if it does him not good it will be his sin For my part I am very sorry to see how men for the sake of this are forc'd upon it to deny the other When Christ says Believe there goes a power with his precept as when he said Lazarus Come forth Else it were vain for us Ministers to act that are but earthen instruments And shall Christ say Take and we make nothing of it Is this it men so earnestly contend for to make the word of Christ an empty word as if it could not quicken us Alas Sirs this is nothing
a former story and joyns it to another as a part of it to which if it be taken to belong it becomes a manifest falshood we will not abate one jot or tittle of the truth of St. Lukes Gospel P. 9. But suppose Iudas was present and received 1. The Apostles scarce ever suspected him though discovered Ans What then It is manifest by this that Christ and his Disciples did not judge it necessary to look into Iudas to find out whether he lived in any known sin They examine themselves and say Is it I Now how will Mr. Dake's trial that is a means to vex hypocrites as he words it by prying into others and uncasing them p. 49. 117. be sutable to this humble temper of the Disciples and practise of Christ 2. Iudas had not yet actually betrayed Christ and it is absurd to punish any for a future sin Ans Compare this with p. 102. where he tels us the rule he goes by and keeps men away he says to prevent scandal also the sin of the unworthy receiver who would else murder Christ c. Mark it Christ may not keep away Iudas because he had not actually betraid him but Mr. Drake must needs keep men away for fear they should betray him It is absurd to suspend any for a future sin and yet he suspends all to prevent the sinne they have not committed Nay this supposal only of a future sinne is the very ground of his Excommunication when he debars them nothing but actual receiving in any ordinance 3. Christ acting as a Minister It was not fit It would have been an ill president c. Ans I am sorry to see that prejudice and interest of opinion should ever raise men to this high degree of imagination That it was not fit for Jesus Christ the great Master of Discipline to take so much power over his Disciples as the Presbytery over their Congregations This is a sad passage to see what a fluce this man has opened to let in the streams of contempt come in upon them It is far otherwise with us seeing none are suspended but 1. such as suspend themselves by refusing due trial Ans I will ask him Suppose a religious man nay suppose twenty upon grounds of conscience or prudence will not submit to his Trial yet offer themselves at the Sacrament Dare he refuse to administer it to them and knows nothing else by them If I should do so seeing I am call'd to speak my conscience I should fear it were a sin Alas Sir Will you not let men serve God and save their Souls 2. Such as upon trial are found unworthy c. Ans But I pray have you any thing first to allege against them If you have not how will you bring them to trial If they come willingly and you find them unfit and so suspend them then you go about to punish them again for a future sin The truth is if you are really so tender in this busines you may repair to your people in that humble way of admonishing them with tears and from house to house Acts 20.20 I say not you are bound to this de jure that you necessarily sin else but de facto I think it might be done with more profit if that be all you intend and good will as unto them I would rather allow you twenty Elders to watch over and instruct men for the Sacrament than two only to turn away any from it P. 10. He argues Contra None of the Apostles were ignorant or scandalous therefore Iudas and their receiving cannot warrant any such others Ans This is not true for indeed we shall find both ignorance in the Apostles and scandal in Judas Here the Lion and the Calf are down together and a little Child may lead them For the disciples ignorance it is manifest The true saving knowledge of remission of sin lies in Christs resurrection Ro. 4.25 1 Cor. 15.17 but they were so wholly ignorant even of this grand point that they knew not the Scripture that he must rise again Io. 20.9 Nay what think you if they understood not the point of his death neither Judge impartially what knowledge could they have at and of this ordinance if they conceiv'd him not as crucified 1 Cor. 11.26 Now I pray compare Mark 9.31.32 Lu. 9.44.45 with Lu. 24.7 8. and it is said plainly They understood not the things Christ taught them about his death and remembred them not till he was risen Adde hereunto we find no mention of the Sacrament or forewarning of Christ before the institution so that whatsoever they did understand of the nature and use hereof it was only what the present words did afford them From whence we may resolve that though people are but little knowing even in some fundamentals and have but a rude implicit faith I mean the word orthodoxly and good affections they may be admitted to this Supper and I think moreover that our preparation Sermons and present Exhortations which should be about the main with our prayers and solemnity may clear our own souls in this pattern of Christ as to the sufficiency of their instruction for edification though where prudence directs to more if without bondage I humbly commend it For Iudas scandal be pleas'd to look in Mat. 26.2.14 15 16. Mar. 14. 1 12. â—nd you find it apparent that Iudas made his bargain with the high Priests about betraying Christ two nights before the Passeover so that that line of his where he sayes Judas had not yet betrayed Christ any more than Peter had denyed him is a very untruth And as for the knowledge or divulging of it Christ himself did I think more than once reveal it But now if there had been any Examination requisite as Mr. Drake pretends about their visible worthinesse to search whether any of them liv'd in a known sin would not Christ have been as exact in doing his Ministerial duty as this Man Could not he have sent but two of his disciples unto the Priests to find him out and witnesse against him and might not Iohn and Peter who call themselves so serve for Elders And I pray now is it visible worthiness upon trial or visible membership that Christ went by in his admission You may even pity the lamentable case he here has brought himself that he has nothing to help it but confess T is true Judas had betrayed Christ in purpose and compact already but Christ charges him not with that but foresels his actual treachery that is Iudas indeed was actually a scandalous person but Christ did not charge it on him as as bar to his admission He did not that were enough therefore it is not necessary Yet farther I pray take notice of the words in Matt. 26.24 Lu. 22.22 and they are spoken in the present tense we must not yield a jot of the truth and purport of Christs words when Christ sayes One of you shall betray me and Verily the Son
Covenant actually in him A receiving worthily lies mainly I think in comming with reverence This reverence I will conceive both in regard of the dignity of the institution and due consideration of our selves that we make our addresse to it according to the state of our souls To open my self I will suppose though what I last spake may put it to a quaere as others do that the Sacrament is a seal of the Covenant even in application to single persons Now then there must be two things or parts of it sealed salvation to him that truly beleeves and repents and damnation to him that does not Promissio says Calvin non minuùs ir aÌ„ incredulis minetur quam gratiam fidelibus offert Mar. 16.16 Now if a man finds true faith repentance in himself he receives worthily in applying the benefits promised to him But if a man finds not his regeneration and that he does not sincerely repent of his sins he is then to come in the fear of God applying to himself that part of the Covenant that belongs to him being ready to lay to heart his sad estate and certainty of damnation without a true and total submission unto Christ who only is offered to him on that condition In the application of the right part of the Covenant to a mans proper estate lies the very essence of that conviction which the Spirit works in us at our conversion The fifth thing is What is the meaning of that phrase Not discerning the Lords body and it is the not putting a difference between this sacred and a common table I pray mark it v. 29. and it is plainly exegetical of the former as if he should say by their eating and drinking unworthily I mean this prophane regardlessnesse of theirs that they have no more respect to this Bread and Wine than their ordinary meals And this is farther clear by that illative Wherefore v. 27. while the Apostle argues from the end of receiving which is to shew forth Christs death against their receiving unworthily that is without consideration of that end He enquires not into the estate of the person whether regenerate or not but looks to their manner of receiving because they came not to the Sacrament as a memorial of Christ as a sacred thing and holy institution If the meaning of either of the phrases were to come without faith or regeneration as some too harshly presse it then the Corinths that were punisht for this sinne must have been not only chastened but condemned with the World which they were not v. 32. The veâ—y direct sin then of this place is their irreverence and monstrous prophanenesse which I am perswaded ought not to be laid to the charge of every unregenerate Christian if he comes humbly hither in the sight of his condition The sixt thing is The import of that saying He shall he guilty of the body and blood of Christ it is no more than if he should say if you receive these holy signs so regardlessely you offer an indignity to the things signified As you commit a crime against your Prince in defacing his Arms or Royal Statue wherein there is a latitude considerable in the sin according to the more or lesse evill usage thereof and I do not approve the drawing out these words to that harsher language of Murthering Christ or the like seeing there is a vast difference between being guilty of Christs blood in the unworthy Receiver and those expressions of crucifying the Lord of Life and trampling under foot the blood of the Covenant Heb. 10.29 c. The seventh thing is What is that duty Let a man examine himself Some read it Let a man approve himself and take it as to these particulars only in reforming them I have been apt to think Let a man examine himself and so eat is as if he should say Let him so eat as considering with himself his own estate and purport of this Ordinance in suitable meditations and applications of it But I willingly lie down unto the labours of our Divines who generally make this self-examination to be a searching into our hearts and our estates about our sins in looking over the Commandements to repent of them and about our graces in looking over our evidences that we come with an habitual and actual preparation Only I must lay down three cautions 1. Take heed of standing too much upon this if you find it in you When you come as one worthy you may chalenge the benefits of the Covenant upon bringing the condition but if you do so look well to that condition for if you appeal unto Caesar to Caesar you must go there are some might have been saved if they had not appealed to their condition 2 If you find not these graces and are grieved in the want of them let not that stave you off from Christ But humble your self resolve against sin and think I shall be so much the more beholding to my Saviour not only for his benefits but also for my condition Though it be faith only can receive any thing from Christ yet is the sense of our unworthinesse a proper qualification to bring us to him both to receive that faith and the benefits of it 3 If thou findest thy self wicked and living in sin thou art to repent and mayst defer thy coming upon resolution to prepare against next Sacrament But if thou thinkest to go on in thy course and so forbearest I tell thee as I judge thou must come and apply to thy soul that part of the Covenant that is properly thine Thou art to eat and say with thy self As this bread and Wine holds forth Christ and his benefits only upon condition so it shews what I shall lose and as sure as I eat and drink I shall be certainly damn'd unlesse I repent and leave these courses for here is the seal unto the truth of Gods word and I yield unto it Deut. 27.26 All the people shall say Amen The last thing is What is this Eating and Drinking damnation and it is the incurring either with some a present temporal punishment and so the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sense too v. 32. or with others the merit desert or guist of eternal Both which neverthelesse a due judging our selves through Gods mercy may prevent v. 31. And here I must give you two distinctions which you are to receive as you intend to have peace in this thing The former is between a general and particular receiving damnation In general Divines say certainly Every unregenerate man receives his damnation as he reads hears prays works his damnation in every thing he does Tit. 1.15 which things neverthelesse must be done The meaning is I take it that nothing he does or can do comes up to the condition of the Covenant but there is some failing and sin which must be accounted for at the great day and so it is said to increase
their damnation though their account would be yet greater we must conceive if they should not do these duties at all But for this particular Eating damnation which is the effect of the unworthinesse of this place incurring a more peculiar or deeper guilt upon a person may not be charged I think upon any but upon those that come so irreverently without respect to this holy institution that they sin in the very fact in using it as common thing which ought not to be done An unregenerate man may come Christianly though but in an outward conformity to this Ordinance it is our duty but he may not come presumptuously as to a common Table and prophane it The other distinction I must commend to tender spirits is between Eating damnation and Sealing damnation The one is the effect of irreverent unworthinesse provoking God The other is only a confirming and attestation of the truth of the Covenant to every man according to his condition which is much for the honour and owning of God Methinks my heart is enlarged and I must tell you these two things must be separated as far as Heaven and Hell I wish there were some further distance that the plague of the one might never trouble you under the notiō of the other which has eat unto our very hearts that I am afraid men won't receive this manifest truth It is a most precious sweet mercy of God when he denounces judgment upon an impenitent sinner to awaken his soul and bring him to repentance It is the very like or same gracious act of his in sealing to his word to set home that conviction as it were using all means as Christ did with Judas to work upon him Now it is likewise every mans duty while God shews us the way it must be so that lives impenitently to apply these threatnings to assure and seal them upon himself and so to take that part of the Covenant as I expresse it that belongs to him So that this thing which has appeared so terrible to drive men from the Sacrament that they do but seal or apply damnation to themselves is the only thing of concernment for them to do in this estate as they ever look to be converted and saved O that every sinful Christian would but do this with due reverence and a serious conscience and I would assure him this sealing his damnation is the only way to eat his salvation in the use hereof If you ask here But how then is Christ offer'd to such a man I answer Very well as truly as he is preached in his threatnings Christ is never offer'd to any but as wrapt up under the tenour of the Covenant which contains both wrath and life In the Word and Sacrament there is necessarily shewn forth to the hypocrite what he shall lose unlesse he will become sincere as to the sound believer what he shall have in the partaking of them There is something sealed actually and something potentially to every man Actually the regenerate hath life sealed to him but Potentially damnation if he fall away from his faith which though we beleeve he never shall in respect of Gods grace yet as on his own part he is frail this is a means to make him stand An unregenerate man hath wrath actually sealed to him but potentially all Christs benefits which is as it were a voice behind him that though he be in this present fearful estate yet if he will but repent and believe he may get out of it and be saved Thus do Judgement and Mercy interweave their forces to bring in a sinner unto Christ And here may be removed that dreadfull scruple of some poor Christians who apprehend they have been unworthy and there damnation has then been sealed now the seal being sure how can what is sealed ever be reversed I answer The alteration is made only in us the Seal is the same and what is sealed is the same A man walks in one place and is in the shade he turns into another and is in the shine yet the Sun is the same The Sacrament seals the Covenant Man seals to his condition while he walks not accordingly his damnation is sealed when he repents and does his salvation Actually and potentially both are sealed and according to his walking he hath the influence thereof whether of the light of life or shadow of death There is one Iron only enter'd my soul and it was this If the Sacrament be a Seal it does exhibit and convey something to the Receiver and that to the unregenerate must be dangerous Here then let us know and arm our selves that Sacraments being only Moral Instruments cannot convey any thing that is Real unto the soul by way of Obsignation but only that which is Relative making no change but as to our Estates and relations to God the very end or proper effect being chiefly to assure us thereof I mean make us more believe consider and lay them to heart if good for our comfort if bad for our conviction Now this very assurance as farther degrees of faith and love in the worthy Receiver and hardnesse in the unworthy which are Real things are not externally exhibited I say by this sealing but internally wrought or effected according to the acts and exercises of our Souls on those objects that may be said thereby to have an influence on us Now then let an unregenerate man so come to the seal that he lays close to heart his damnable condition being the more humble and sensible of it it has its very right effect upon him and is a help towards his conversion while it does not Physically conveigh Gods wrath for that it cannot but Morally work only the sense of it on his Spirit which if he le ts wear off again without amendment his sin of hardning will lie therein and not in his coming And now for my part if I have fallen on the truth yet am I nothing for it has been my fears and doubtings have even brought me to it who must sadly confesse my self to be such a truant to the proficiency of grace that I am justly turn'd down unto the lowermost form of such poor sinners that are jealous and do even question the sincerity of it Amongst these I have thought it safest in coming to this Ordinance to condemn my condition and while I do so methinks the Apostle speaks comfortably to me If we judge our selves we shall not be judged Poor souls Is not this sweet to you Let it enter into your hearts when you come in your tears as it were weltring hither the very same place that has made you tremble in speaking so dreadfully of unworthinesse does yet assure you but if you condemn your selves as unworthy you shall not be condemned I would not for any thing that passage were left out The meek Iesus will never spurn at thee when thou liest down before him O my soul whiles others are even embrac'd in Christs arms
let me have but a hold of the hem of his garment whiles they are as it were ravisht with the kisses of his mouth let me be but so happy to lick up the very dust that is at his feet the least hem of his righteousness the least dust of his mercy shall have virtue enough in it to save me For the cloze of this businesse as to the part of the Receivers which I must yet leave to be judged of those that are more able I do humbly beseech some moderate Spirit that is good at a broken bone to speak some words in season for the refreshment of the weary and deal not so roughly as this man has dealt with me for why should you break a brused Reed cast down by the troubles of his soul Why should you call a man Marah most despitefully because the Lord hath sent him bitternesse And amidst the reproaches that are fallen on me will you throw more on me If you will I will go tell my Saviour of you I will heartily pray him to forgive me for fear I have deserved them and will be contented to be made conformable to him though I am reviled in my agony and have Vinegar in my crosse Sect. 5 I Come now again to my Opposer having vindicated my ground and state of my question the next thing is my proofs or Scriptures which I think are clear and open for us The first proof was from the Passeover Ex. 12.3.47.50 2 Chron. 30.5 Speak unto Israel Let every man all the Congregation the whole people c. unto which I will adde Iudas who cannot be doubted to be at the Passeover with Christ The force of this proof to the Sacrament lies not only that there is the same grace signified and consigned in both but the same ground for the applying both which is external Covenant relation with them as Iews with us as Christians Against this he has four things pag. 19. to pag. 25. 1. He alleges my own text Numb 9.7 and confutes my plea. If Mr. Humphreys says he plead that only Legal uncleannesse excluded men from the Passeover I ask him why He will answer Because it defiled the holy things c. But so did Moral c. pag. 18.19 Ans Here Mr. Drake is miserably mistaken Mr. Humphreys intends not to answer him so sillily but because it was Gods positive command that Levitically unclean persons should be separated from the Camp but there was no such law for Moral uncleannesse at all but the contrary that all the Congregation were to eat thereof And thus you see how by unpinning one pin there is about two of his pages quite undrest yet the naked innocents are not ashamed As for his proofs then Lev. 18. Ez. 23. c. they are busily vain about what none need deny but as for his words upon this Where was Mr. Humphreys eys Did he not read Did he not mind c. One would verily believe this man had clearly the truth of his side and some plain manifest Text to shew me where the Morally unclean were to be debarred But would you think it that for all this there is not a tittle or shew of any text to this purpose So that these petulant expressions do put me in mind of that lively invention of the Taylors wife that would still call her Husband Lowsie Fellow Such a womanish obstinacy is there in Error that when it is even drown'd in the depth and weight of the plainest Scripture will yet persist reviling so long as there is left it but the nails and gesture of an argument P. 19. That all unclean persons were to be suspended the Passeover is evident by 2 Chro. 23.19 Ans For shame do not say so 1. Doth that place speak of the Passeover 2. Doth that place speak of suspension 3. Doth that place speak of Moral uncleannesse Is it probable that the Levites at such a time did or could in such a concourse try and examine them concerning Moral cleannesse or uncleannesse 4. Might not the Morally unclean as well as the Excommunicate and Publican by Mr. Drakes own Doctrine p. 202. come into the Temple 5. And what is Jehâ—iadahs setting Porters at the gates of the House of the Lord as to the very point of eating the Passeover which we know was done in private houses 2. He excepts Because Infants eat the Passeover Indeeed we read of such Children being there as were capable of Instruction Ex. 12.26 27. but whether their Infants were to eat thereof I refer to others and shall only score it up Twice See Ainsworth on Exodus 23.17 3. He pleads Excommunication was a barr to the Passeover and that this was for scandalous sins not Levitical pollutions p. 20 21 22 23. Ans To save labour who will not be willing to grant this in the main But what follows then only as I hold That men must first be Excommunicate before they be kept from the Sacrament And who would think so grave a man should let the world see him playing with his own shadow some four leaves together His Exception at my word Type in the way if strictly taken is not amisse Whereupon I will note firmly against himself that the Exclusion of the Legally unclean from the Congregation is no proof for him to plead to keep the Morally unclean from the Sacrament but a type indeed that such in whom the leprosy bloody issue or death of sin reigns shall be excluded heaven where nothing shall enter that defileth Rev. 21.27 4. Having told us of 3 degrees of Excommunication among the Jews and 4 among the Greeks which happily were originally the way of receiving in Penitents rather than the degrees of casting them out He tels us It is evident that Nidui was a barre in particular to the Passeover Ans I pray mark it Nidui was an Excommunication for 30 dayes Now if it were a bar in particular to the Passeover a man could never be excommunicate by his account but at Easter The truth is Nidui was no more in reference to the Passeover than any society for it was a separation from all communion both civil as sacred for four paces And as for the question Whether such a one might eat of the Paschal Lamb at the same distance of four paces as he might hear pray and come in other company it is not worth the searching seeing it is twelve to one throughout the year whether it ever happened to concern the Passeover To cloze up this proof let us turn again to that text Numb 9. and consider 1. That every soul here was enjoyned to this duty upon pain of being cut off v. 10.2 That if a man were unclean it kept him off but a month v. 11. which could not therefore be of Moral pollution 3 That the ground of this bar in Levitical uncleannesse v. 7. was meerly the Law of God in reference to the Camp or whole Congregation Numb 5.23 Levi. 13.46 not peculiarly to this
very coming is their profession My sixt proof was Act. 2.41 42 46. Which Text he leaves out you may conceive it has silenced him For while we find thousands admitted thus freely and equally not omitting his phrase of Pell-mel in their breaking bread I say even wholy alike as in doctrin and prayer we dare not fall down to that Sacramental Rule upon tryal he would set up if it be once held as necessary and divine though we acknowledge the prudence and piety of others seeing it has not one word to speak or the least argument left it concerning this Scripture that it should open the mouth or move the wing or peep against it My seventh text was Act. 10.28 which I say I apply only as to the expression Yet does he pursue it with four pitifull exceptions p. 34 35. For the first whereof it is untrue St. Paul says not Tit. 1.15 the unbeliever is unclean to us but all things are unclean to him For the second I shall satisfie after I have proposed this question in answer to his two other Whether do you think him more pierceing in the third to find only the unintelligent left out or ingenuous in the fourth to speak so eloquently when he has done I have heard of one that would undertake ye to confute all Bellarmine in two words Mentiris Bellarmine by Mr. Drakes language and confidence he may be the man And now for the force of these words I told you in the beginning we must distinguish of passages unto their right parties there is a sort of weak Christians that think they shall be defiled if they Communicate in our mixt Churches this text may be full and solid for them though it reaches not others Mr. Drake should be more tender than to debilitate their supports Dear souls I have seen some of your tears and let this dry them up for you you are not to account them common and unclean that receive with you If your selves be clean all are clean to you The soul many times that is not taken with a reason may by an expression A man may be common and unclean three ways 1. Levitically and this is abrogate 2. Morally and this defiles a mans self and not another 3. Faederally as appears in 1 Cor. 7.14 Now while persons are Faederally clean as all Church members are being separated by external Covenant to Christ from the World we need not doubt but they may be communicated withall without any pollution Indeed Mr. Drake says heer such and such are Morally unclean but what then It is not Moral cleannesse but Faederal cleannesse is the ground of our admission and a man is not Faederally unclean till excommunicated He objects wicked Christians reject Christ p. 35. and answers himself with me p. 84. Though they transgresse they do not renounce the Covenant as Turks do and are Church Members till excommunicated And these were my Scriptures to establish us in this sweet truth that leads us unto peace and though he has done his endeavour to hinder you of the benefit of them yet for all his opposition there is not so much as the girdle of their loyns loosed or latchet of their shooes broken For the cloze herof I gatherd up some Texts Io. 6.37 Rev. 22.17 c. that do set forth the most free offers of Jesus Christ which though Mr. Drake makes but light of p. 36. do pathetically enter the spirits of others that have but a little embraced this sweet notion that the Lord Jesus is proportionably gracious in his external privileges to a Christian profession as he is in his internal saving benefits to the sincerity of Christianity Heer he says three things the one is With what Conscence can I keep off Infants This is now four times The other two are the same which in their naked sense comes to this Though Christ be offered freely yet it must be to such only as we judge truly receive him The truth is the word and the Sacraments are but the same publick instrument delivered as a sealed writing for the use of the Church and are equal privileges if I may call the same equal to all the Members of it I do even pity mortality to see what a few words a few enfoldings can hide Truth from us what sense is in this Jesus Christ is to be freely shewed forth to bring men home effectually to him and yet must the Receivers make out their right unto the Minister before we dare offer or conditionally apply him to them I do humbly conceive heer is the false notion that perplexes the many We that are Ministers they think are sent by our Prince Jesus to our Flocks as Rebels to offer grace and salvation if they come in and truly accept him we are to seal their pardons if they do not make this visibly appear we may not apply the seal without being guilty of the blood of Christ Now this is a very ill apprehension which we shall rectifie as we go forwards for we must not make the notion of sealing so dreadfull and bring so much blood upon our souls I think this is true indeed in reference to the heathen whom we need not fear to judge visible Rebels and they must come in and professe Jesus Christ in opposition to all other Religions before we can seal the Word to them The Word is no sealed Word even outwardly but to the Church and when they are made Members once it is then sealed we seal them an equal right to all Ordinances and Privileges and whatsoever is exernal we confer to them But being received into the Church and professors already we cannot compel any tryal of them more unlesse by way of Catechism and instruction wherein yet there is no man too old to learn Lu. 14. but it must be as to the truth of their profession or effectual sincerity which for to do where no scandal calls them in question it is to go about to judge mens hearts and to enter into the seat of God and make our selves dispensers not of the mysteries only but of the grace while we take a power to judge of mens worthinesse and according to visibility seal them their pardons This is a businesse of sad consequence to give occasion and some hold-fast to those Anti-christian Scandals are cast on our Ministry by them that would undo us I must confesse I belive it was only the zeal and piety of good men that made them thus to rise up against ignorance and sin without intending to enter upon Gods Throne but if we have erred and must be laid down it may be in the dust I hope we shall acknowledge his hand and if he shall return our Captivity from the Rivers of Confusion where we have sate down and wept we will remember again our Ierusalem and when thou hast restored us our Harps now hanging on the Willows we will sing of thy goodnesse in the wonted songs of thy Syon Sect. 6 HAving
for his expressions Of their seeming to submit yet carrying Daggers and Poyson about them to murder their Prince and therefore they must be searched c. Besides the vanity of the words I must tell him 1. There is no Scripture that warrants his pretended tryal of Church Members about their coming to the Sacrament that is flat 2 Much lesse that he may take a power of search as to the truth of grace which is an entring on Gods Throne and the Spirits work 3 This is clean contrary to Christs example who set up no Sacramental tryal for Iudas at least for any thing we can find of it But alas that is nothing to Mr. Drake he has found out a way to turn this off with a wet finger p. 9. 90. Which if you confer with this passage he tels us That they who are the Servants by all means must needs try examine and keep men away for fear of some secret Treason unto Christ in coming hither but Jesus Christ the Lord himself must not have power to make tryal of or suspend Iudas that really intends to murder him because the Presbytery was not setled To p. 44. I answer Godly Parents and Maesters instruction of their Children and Servants unto the Lords Supper may be good as the Ministers Catechizing them without this ill language he heer gives me I would willingly allow a man some Salt in his discourse but his is brinish there are some ingredients to be in ones Inck besides Gall. To that question what Christ sealed to Iudas p. 46 47 48. without regard to the rest which is amisse I judge he speaks well herein The word and the seal both go together and assure particular mercy or judgment to the Receivers as they are worthy and unworthy that is according to the Covenant-tenour and their own condition This is good though his comparison of the bitter water following this and that the Sacrament can never do good to any but such as are good already seems to me such a slander of that precious Ordinance I would not be guilty of for all Mr. Drake is worth But I pray consider this really whatsoever Christ does in his Ministry must be a gracious act and be capable of gracious ends so that this action must be in its own nature a means to have done him good if he had made a good use of it and t is accidental to the thing he did it not Yet did Christ in this actual estate of his Mr. Drake says truly seal to him judgement you must conceive it as to his own part in Receiving for the Minister seals no interest but conditionally Now the truth is as the Word is a sweet savour to God and a means of salvation in his threatnings as well as its promises because it does but still declare the Covenant whereof they are parts of it so is the Sacrament while it seals judgement or while it seals life seeing it does but seal the Covenant equally in both Here then I humbly conceive still submitting my self unto mercy lies the main upon the Receivers to examine their hearts and so to come in their addresses to Christ that they rightly apply the Covenant unto themselves according to their condition Always carrying in mind these two things First That thou put far enough asunder the blessed work of sealing the Covenant though it denounces thy judgement unlesse thou repentest for it does it no otherwise and that cursed sin of thy abuse hereof if thou dost not lay it to heart in eating damnation Secondly That what the Word denounces and Sacrament seals they conveigh not Really but only Relatively for they are not Physical but Moral instruments which Mr. Drake did not think of in his bitter comparison so that while they assure thee of damnation they do thee no hurt if thou make a good use of them for thy conviction but if otherwise as all means else they serve but to encrease it You may happily say this notion is strange but is it not true and as for the ingredients what every one yield who will deny the Sacrament is a visible word Does not the word say he that believes not and repents is damned that is is in a present state of death Must not every one lay this estate of his to heart Does not the seal assure the same thing only with the Word Is not our Receiving the application of what is sealed And is not the application or setting home the right part of the Covenant on a mans soul the very businesse by the grace of God of his conviction and conversion What then remains but that man have the information and God the glory He repeats often Where the word is not applicable neither the Sacrament This is his strength and I cloze with him and urge But if every man is to apply the Word and while he is impenitent he is to lay to heart the threatnings and wrath of God as the only way to mollifie and work him to repentance then it is clear the seal may be applyed so likewise The Seal and the Word he speaks fully must go together If you offer to say it seals not this part of the Covenant but only the promise and grace then you take away all danger as it is sealing to the most unworthy and make our admission more free though if any dare say it seals not the whole Covenant you may as well believe it is no seal at all P. 51. He has Infants up again which is now five times but for his words Shall the Supper be free for Blaspemers Murderers c. which who doubts but may be excommunicated if not put to death and his undertaking to prove his rule of visibility to the Sacrament to be as orderly as Baptism it is like himself to say all day and prove at night For his answers to my 4 Considerations I reply as briefly To the first An historical faith suffices unto Baptism Acts 8.13 To the second Acceptance is either in sincerity which we cannot search or outward only and visible and that for Church-members is their receiving As for any other the Scriptures he pleads as abundant enough are none at all but if ill words will do it he has authority enough To the third where are many things I say 1. Though conviction is not enough to convert without grace what then Is it not a means therefore with it 2. His implicated errors are his own for conviction of the truth of the Covenant does come directly by sealing it and conviction of the general offer by the applying it to every single person I think some nicety between offering and applying which as to the Minister is the same troubles the man But3 Conviction that Christ is mine in particular as to a faith of particular evidence as he expresses it comes not at all by the Sacrament Because 1. The Sacrament seals nothing but the Word which speaks not particularly I believe,2 What is common
accept his piety Let our Consciences be free Let our needlesse scruples our wounds and terrors be healed and I have done Let the Sacrament be returned like the Ark again unto our Israel and I shall be content to have the new Cart that brings it to be cloven into Wood and the two Kine offered with it as a sacrifice unto God Sect. 12 VNto these reasons I added two more From the command and good of coming from the evill of omitting this Ordinance For the command I did but name here because included before as I have now opend in my fifth reason 〈…〉 on the strength of 〈…〉 He objects p. 97. 〈…〉 Receive becâ—use Mark Luke and Nathaniel were not there 〈…〉 is he much prettier over 〈…〉 where he that is so much against this command of actual receiving will yee have 〈◊〉 and the Distracted come to the sight to be converted at it His grand argument which runs through his Book is this â—he Word and Prayer is the instrument of conversion so not the Sacrament therefore natural men as well as others must hear that but may not receive this Ans This arguing is palpably weak and grosse besides the matter untrue It is not an unregenerate mans duty because it will not convert him as though it were mans benefit were the ground of duty and not Gods precept whereas a thing is not our duty therefore God wills it but God wills it and therefore it is our duty For Judas it is already answered For 1 Cor. 11. it is manifest after St. Paul has convinc'd the Corinths of their unworthinesse yet their coming together he approves and that not to look on but to Eat v. 33. The case is clear if men be without prejudice the duty was still to be done and their carriage to be amended But whereas he adds Why should Mr. H. put thâ—se asunder which God hath joyned I answer how comes Mr. H. to be accused and Mr. D. be in the fault I say a man must examine himself and so Eat he must do both I joyn them He says the unregenerate must examine himself and so abstain He separates them Nay he says he must be present too but not Eat which is even another Schism in the actions His words then Mr. H. says let a man Eat though he does not examine himself are a slander I place very much on this There are two things I hold an unregenerate Christian is still to do to examine himself and to wait to wait and to examine himself He must consider his own condition that he may pray according to it when he has prayed and goes about his duty he must examine still what influence God has on him by it He must likewise when he comes to hear and especially to receive try his own heart that he may apply the Covenant according to his estate and when he has done he must look over his soul still what he has gained in waiting on God Readers I do here in the name of Christ as you look for good at his ordinance commend to you this duty and if you shall dare to come with carelesse hearts and secure spirits may the terrors of eating and drinking your damnation seize upon you and frighten you from the danger into the arms of repentance and bosom of Christ For the good of comming he objects p. 98 99. The Sacrament must not be attended on as the word in order to conversion but edification c. Ans We must not receive this doctrine without Scripture which will wholly dis-people this Ordinance though I think his own distinction may serve the truth if ordered aright seeing the word Edifying as in our frequent use so ordinarily in Scripture is attributed in common to the visible Church 1 Cor. 14.3 4. There are therefore though this might have been respited yet to its place two ends unto which the Word is instituted To convert the Nations unto the faith and to Edifie such as are brought in to the profession of it Now it is true the Sacrament is instituted but for one of these ends It is not to convert the Heathen for the Word is no sealed Word unto them but it is to edifie the Church wherein the most being such as are not yet effectually wrought upon as it tends to Edifie them it must be a help or means to their regeneration And thus shall his strong hold become as a forsaken bough and uppermost branch unto which we may climb up by his own terms and not leave on it so much as the shaking of an Olive tree or as the gleaning Gapes when the Vintage is done For the evil of Omission p. 100. he distinguishes between a not receiving and neglecting which may be allowed I think on a just occasion so long as we resolve on better preparation against the next Sacrament But otherwise it is a poor answer to my instance of the Passeover where the bare omission of not bringing an offering in the appointed season which in the forbearance was allowed to none but for a Moneth Numb 9.13 was such a sinne as did endanger them to be cut off His exceptions p. 101. against the Parable Matt 22. are vain things Those that murdered the servants were a part of them that were invited and not to be opposed for the contempt of the feast is the main businesse intended as appears by Lu. 14. where nothing else is mentioned But the main question for so far the Parable may reach is whether they that refuse to come into Gods Ordinances all which I allow it concerns as well as this are not unworthy v. 8. and in danger to be destroyed And then whether it be better for an unregenerate Christian to come to the Sacrament as preparedly as he can or wholly to omit it and I think we are sufficiently instructed by all other duties which is the greater sin to sail only in the manner or to leave undone the matter also Let the briars and thorns be set together in battel the fire shall passe through them P. 102. In opposition to Mr. H. it is neither a certain duty on the Ministers part to admit all nor on the peoples part for all to receive c. Answ Let Mr. D. take heed how he is carried through opposition lest in opposing Mr. Humfrey he directly opposes the command of Christ He grants p. 47. That where there is no government setled the Minister by a due forewarning may clear his soul but how sadly does he reverse this here and wrap him again in a fatal cloud for if it be not his duty it must be his sin there is no medium for his excuse Let us therefore here steel our selves that in doing both we do as we ought without making his conscience as to the particulars de facto a rule of ours For his distinction of mediately and immediately he should have forborn the wound and saved his salve for there is none that denies but that every man
have and comfort of their labours If you will not beleeve surely you shall not bee established Page 157 158. He objects three or foure things against this I But we have neither promise nor president of blessing the command of Taking in the Sacrament as we have of blessing the word preached in order to conversion Answ 1. God hath promised in general to meet with those that wait on him in his wayes and where is there any text that denyes this blessing here If there be none it is but a sad thing to distrust God 2 Doe we not know that Jesus Christ did consecrate this Ordinance with a blessing Now is not Christs own action herein as good as any promise or all presidents and who can limit that blessing to one member above another or tye up the Spirit of God 3 I pray see over leafe and himselfe tels us well This Take is a short exhortation and virtual Sermon Now what a thing is this to demand a promise and president to prove that the Exhortation and Sermon of Christ is converting Is not the Word converting And is thâ—s word lesse converting because it is Christs Alas Sirsl the case is even clear and the grand Objection is unbeleef 2 But the word is both seed and food not the Sacrament Answ 1 Who knows not that the very being and operation of the Sacrament consists through the word and indeed the nourishment we have in it well considered is onely by the implicite vertue thereof By which same kind of working may the first grace as cleerly as any farther degrees be wrought by it 2 The Sacrament is both seed and food too for here is a Take and this is certainly seed as a word of grace from Christ and here is an Eat including food 3 Prayer is no where called the immortal seed yet is it seed I doubt not in this sense to beget grace in us 4 Ex quibus nascimur ex i is nutrimur That which nourishes us can beget us is a principle so true that out the same food that goes to the aliment of our owne bodies doth arise the matter for our childrens generations 3 But suppose a man stouts it out before and after the word Take if actuall receiving can convert him the Apostles rule is not universally true He that eats unworthily eats judgement to himselfe Answ Suppose the Jaylor had stouted it out against that word Beleeve had he like to have been converted if he had not been converted what a question were this The truth is These dis-junctive supposals are but vaine and evil And therefore I shall only fore warn tender consciences to take heed of that Dilemma that lurks here He that receives worthily is converted already He that receives not worthily eats his damnation Let us rather perswade our selves 1 That a man may be in a state of unregeneracy in that sense unworthy yet may hear pray or receive worthily in his kind in suo genere when he is so wrought on by it as to make a saving use thereof for it seems not to me so tollerable to say a man heard unworthily when he was converted by it 2 There is a general eating damnation as the unregenerate in sensu composito during that estate sinnes in hearing praying and in all he doth and so this is cleerly answered with other duties or there is a particular eating damnation or judgement in the Apostles sense and that judgement he speaks of appears to be those temporal judgements which were brought upon the Corinths not for their coming to the Sacrament in an unregenerate estate but for their not putting a difference between this sacred Table and a common that is used it not as a holy institution which is the direct meaning of both those phrases eating unworthily and not discerning the Lords body which expound one another or not for an unworthinesse of unregeneracy but an unworthinesse of prophanation 4 But suppose a man may be converted by that short exhortation and virtual Sermon Take That may be done by bare presence c. Ans If all come to this still you may see what he must have A Sacrament without receiving which yet himselfe decryes When Christ sayes Take it is to this end to eat and who dare separate Christs end from his action Let this suffice we have here both words Take and Eat for our encouragement and we need not doubt but all the Sacramental actions doe as it were in a kinde of communication of proprieties interweave their vertue in working upon each man according to his condition When God commands us to make us new hearts Ezek. 18.31 Eph. 4.23 he tels us otherwhere Ez. 11.19 I will put a new heart in you so Christ bids us Take Yet faith is the gift of God Now then Man is to wait on his duty and to expect a power in Christs precept For my part let others look on this word onely as an empty livelesse word I shall endeavour to let it sinke in my heart And though I am a poor unworthy sinner that am not sure I have faith enough to save my soul the Lord increase it yet methinks I doe so pathetically beleeve the goodnesse and sweernesse of Christ that I dare lay my life on it he would never have so indeterminately commanded Drinks you all of it if so many thousands of unregenerate members that come thither must but necessarily thereby eat their damnation I must confesse I doe ever suspect my owne weaknesse and am tenderly afraid left I should ewe and hurt others and therefore I beseech every Soul to look well to the word and his owne conscience and trust nothing on me yet doe I finde amidst the doubts and fears of my spirit a sweet melting and repose of my thoughts in this answer which I must make unto my Saviour when he calls me to account for what I have writ Lord here is expresly thy command and I durst not nullifie it to any that are capable of it Here is thy tender offer of grace Take and I durst not bring up any such hard thoughts on thy wayes to fright men from thee And now I am assured Lord thou wilt as freely forgive me if I place too much trust or would raise too much confidence on thy bare word as thou wilt forgive others if they place too little in it For though the Flesh profiteth nothing yet the Spirit quickneth and thy words are spirit and life Page 159. He brings in this instance of mine Suppose a moral Christian who cannot be denyed prepares himselfe and so comes shall the Sacrament be necessarily fruitlesse to him He answers not withstanding all his preparatory acts he comes to the feast without the wedding garment Answ This himselfe satisfies for the Feast he sayes is Christ and I hope a man must come to Christ for conversion As for my words Doing his best you must take them in his kinde as of the regenerate in his kinde And