LONDON'S GATE TO The Lord's Table. Where the Eldership doth sit doing their office aright, in discovering and shutting out the ignorant, profane, and mere civil honest man: In suspending the suspected formal, legal, and Antinomisticall Professor, and in drawing in the weakest humble believing soul. In a Dialogue between A Minister of the Gospel. Alexander an ignorant profane man. Simon a proud Professor. And Mathias an humble penitent. Mal. 3. 18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Imprimatur Edmund Calamy. London printed for john Wright at the King's Head in the old Bayley. 1648. To the Honourable HENRY roll, one of his Majesty's Justices of Pleas, before himself to be holden. And to the virtuous Gentlewoman MARGARET roll his loving Wife, grace and peace be multiplied. MOST honoured friends; custom hath made the Dedication of Books almost as common as printing of them, and wisdom directs there to dedicate where we own most respect, and do conceive they will be best accepted. I therefore owing my service to you both for some favours received, and presuming upon your favourable acceptance, have made bold to prefix your names to this ensuing Dialogue, which I hope holds forth a little light to that way of Church-Discipline which you, Honoured Sir, have been pleased much to countenance, by condescending so fare below yourself (as some of your rank would have esteemed it) in accepting of the Office of a Ruling-Elder when you were chosen, in that Congregation whereof you have been pleased to admit me a member. I have endeavoured to discover the exactness of the Presbyterial way in the case of examination of Communicants, and how circumspect you are who you do admit, that so our discenting brethren, seeing how near you come to the golden rule, may be moved thereby to come in amongst us, that we may be perfectly joined together in the same mind and in the same judgement, and so knit together in love according to Gods own mind, 1 Cor. 1. 10. Col. 2. 2. For as a gracious spirit Dr. Sibs bruised reed, p. 220. once breathed out, there can hardly be a discovery of any difference in opinion without some estrangement of affection, so far as men are not of one mind they will hardly be of one heart, except where grace and the peace of God bear great rule in the heart. Wherefore if my workmanship in the handling ●f this subject, were as 〈…〉 odd as my aims and in 〈…〉ions are, I might boldly say, It were no disparagement to your names to afford it your patronage; yet will I not disparage it, for that may be thought to be a secret begging of commendations; only I say, I having thus fare presumed, I beseech you both to connive at my boldness, and vouchsafe to favour these mine endeavours, that so by your acceptance they may be commended unto others, and so shall you further oblige me to remain Yours much engaged, E. F. To the well-affected READER. WHen I did consider that heretofore by the command of Authority all sorts of people that were come to ripeness of years, and were endued with understanding, were not only admitted, but also compelled by Law to receive the Sacrament of the Lords Supper at least once a year. And that now contrariwise, Authority were so far from compelling in that kind, that by their command none were to be admitted thereunto, but only such as upon examination were found fit to partake thereof. I began to consider more then formerly I had done of the reason why all sorts of people might not as well be admitted to that Ordinance, as they were to the hearing of the Ward preached: And when I had seriously considered of it, I found (as I conceived) sufficient reason why none but true Believers were to be admitted thereunto, and that therefore the power given to the Eldership for that purpose, was very lawful, and needful to be put in execution with maturity of judgement, it being a matter of very ill consequence, if they should either open the gate to any unbeliever, or shut it against any true believer; and a very hard matter so to discern of the state and condition of every one that cometh before them, as never to do the one nor the other. In which respect I conceived, they stood in great need not only of the prayers, but also of all other helps that any of God's people could afford them, I therefore as a member of the body (though but a weak one) was willing to afford my best assistance towards the carrying on of such a great work, and not knowing which way to do it better, then by composing my meditations touching that point into a plain and familiar Dialogue; I did thereupon adventure to put forth a small Tract, entitled, A Touchstone for a Communicant, and afterwards upon better consideration, conceiving it came far short of discovering all that was needful to be known touching these points, I (in hope that my second thoughts would exceed my first) was moved to set pen to paper once again. And the Lord having (as I hope I may truly say) enabled me to do more and better, I have again adventured to put it forth to the world's view, though I am confident I have thereby exposed myself to the world's censure. For indeed I do acknowledge, that if any man do but know my weakness (and my want of those humane helps, which many others do enjoy) so well as myself do know them, if they consult with flesh and blood, they shall see just cause to say with Nathaniel, Joh. 1. 46. Can there any good thing come out of Nazareth; yea, and to say unto me as Eliab said unto David, I know the 1 Sam. 17. 28. pride and the naughtiness of thy heart; these matters are not fit for thee to meddle withal, they rather belong to some of the learned Assembly. But if they will be pleased to consult with the Oracles of God, they shall see that in the building of SOLOMON'S Temple there was room as well for burden-bearers as for other more curious Artificers, 1 King. 5. 15. yea, and they shall see that at the first making of the Tabernacle, Exo. 25. 5. not only the bringers of blue silk, and purple, and scarlet, but even the poorer sort, which brought Goats hair and Rams skins were accepted; yea, and they shall find that the Lord made Balaams' ass Num. 22. 28. to utter his truth, wherefore I pray thee do not censure either me or the work, before thou hast thoroughly perused it; and whatsoever wants, weaknesses, or imperfections thou findest in it, I pray thee cover them with the mantle of Charity, assuring thyself that I would have done better if I could: And if thou find any good in it, I pray thee take occasion from the weakness and unworthiness of the Author, to see God the more clearly, and to give him the more glory, whose strength is made 2 Cor. 12. 9 perfect through weakness. And though thou be a discenting brother from that Churchway which the Title Page hath told thee it holds forth; yet let not that hinder thee from perusing of it, for I do 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 been informed) my Marrow of modern Divinity hath done to many; I have my reward, and shall desire to magnify the name of the Lord for making use of such a weak instrument as I am. E. F. A Table of the principal matters contained in this Dialogue. THere is an ignorance and sinfulness in part, and an ignorance and sinfulness in whole. 6 The trial of one that is wholly ignorant. 8 The trial of a man that is wholly sin 〈…〉 ●● A kind of striving against sin in a man that is wholly sinful. 18 The different striving that is in a man who is wholly sinful, and a man that is in part sinful. 21 There is no true faith in a man wholly ignorant and wholly sinful. 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 himself doth not exclude his examination by another. 47 Not easily determined whether a man be fit to partake of the sacrament or no. 49 'tis lawful and needful for a man before he receive the sacrament to go to be examined before the Eldership. 50 'tis lawful and needful for the Elders to join with the Minister in the business of examination. 54 Description of the Elderships examining all that come before them. 68 149 'tis not meet for every member of the Church to have an equal 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 rational 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 sense a man is said to be justified by faith. ibid. The act of God in pronouncing a man just, what it is. 95 Where righteousness of justification is imputed, righteousness of sanctification is infused. 97 How the righteousness of justification and the righteousness of sanctification do differ. 99 Two sorts of professors do confound this twofold righteousness. 103 There is both a faith and a godliness of a man's own aquiring 121 If a man hath not both the righteousness of justification and the righteousness 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 righteousness in the case of justification, and yet not do so in heart and conscience. 133 Signs of a man's putting confidence in his own righteousness. 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 platform 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 ask him a circumstantial question. 170 The heginning of conference with Mathias an humble penitent. 171 How he was first moved to mind the best things. 178 The Lord doth first give faith to believe the pardon of sin before he give power against sin. 181 The Lord pardoneth sin absolutely and not conditionally. 184 To believe the pardon of sin, is the way to get power against sin. 185 The Lord doth first pardon sin, and then he subdues it. 189 A true fear of God's displeasure, works a separation betwixt the heart and sin. 192 A desire to believe is faith indeed. 196 The difference betwixt natural desires and supernatural. 199 A true evidence of a sound mind. 205 How to understand these words, Worthy, and Unworthy. 214 Christ neither accepts any for greatness of parts, nor refuseth any for weakness 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 kind 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 hungering 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 baptised 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 hindrances that keep many from the sacrament. 263 How to become poor in spirit. 267 LONDON'S Gate TO The Lord's Table. Interlocutors A Minister of the Gospel. Alexander, an ignorant profane man. Simon, a proud Professor. And Mathias, a weak, yet true Believer. Simon, SIr, when I parted with you the other day, I did not think to have come unto you so soon again: 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 than I had thought he could have done. But yet here is another neighbour 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 he is a very simple ignorant man, and a bad liver; and yet he saith, That he hopes the Lord would be merciful unto him and forgive him his sins, if he should come to the Sacrament. And he telling me that he was going to your house to speak 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 Mathias hath thought good to come along with us to hear our discourse. Min. You be all of you very welcome to me, and I shall be very willing to do any good I can to any of you: And truly neighbour Simon I was sorry you went away the other day in such a discontented manner; for I should have been glad if you had tarried longer, that we might have had further conference together. Sim. Sir, I thank you, it may be we may have further conference together about those things before we part; but first of all I pray you hearken to our neighbour Alexander, for he hath somewhat to say unto you. Min. Come near neighbour Alexander, and tell me what you have to say unto me. Alex. Sir, I do acknowledge, that as my neighbour Simon hath said, I am a very ignorant man, and am now and then subject to drink more than I should do, and to swear now and then an Oath when I am vexed, but I am sorry for it afterwards. Now Sir, I do desire to know the reason why I for all this may not be admitted unto the Sacrament of the Lords Supper? Min. Because you being an ignorant and sinful man, must needs be an unbelieving man, and the Sacrament of the Lords Supper was not instituted and ordained for any unbeliever. Alex. But Sir, though I be (as I have confessed) an ignorant and sinful man, yet I hope I am a believing man for all that. Min. No, no, that cannot be. Alex. Why Sir, I pray you is every ignorant and sinful man an unbeliever? Min. No not so neither, for there is a twofold Ignorance, and a twofold sinfulness; that is to say, there is an ignorance and sinfulness in part, and an ignorance and sinfulness in whole; now a man may be ignorant in part, and yet have true faith in Christ; for the Apostle saith concerning himself, and other true believers, We know but in part, 1 Cor. 13. 9 yea, and a man may be also sinful in part, and yet be a true believer, witness the same Apostle, when he saith, Rom. 7. 23. I find a law in my members rebelling against the law of my mind, and bringing me into captivity to the law of sin. But if a man be wholly ignorant of Jesus Christ, and of himself, and of the Sacrament, as for aught I yet perceive you are, and wholly sinful, as by your own confession it appears you are, than it is impossible he should have true faith in Christ. Alex. But Sir, I hope I am not wholly ignorant of Jesus Christ, nor of my self, nor of the Sacrament. Min. Well, because you say so, I pray you give me leave to ask you two or three questions; and first of all I pray you tell me what is Jesus Christ. Alex. Why, he is God's only Son, who was conceived by the holy Ghost, and borne of the Virgin Mary. Min. But the Scripture saith, That GOD hath more sons then one, as it is written, Galat. 3. 26. For ye are all the children of God by faith in Christ Jesus; why do you then say, That Christ is God's only Son? Alex. Why I say so, because it is so set down in the Apostles Creed, which I am sure I say many a time and often; and if it be not true, me thinks the Apostles of Christ should not have so set it down. Min. And what is the holy Ghost which you say Christ was conceived by? Alex. Why truly Sir, the Holy Ghost I think is that good Spirit whereby we are guided and ruled when we live and walk according to Gods will and Commandments. Min. And why was Christ conceived by the Holy Ghost. Alex. Believe me Sir, that is too hard a question for me to answer, and it would trouble a man that hath much more knowledge than I to answer aright. Min. And why do you say that Christ was borne of the Virgin Mary? Alex. Why I say so, because it is so said in my Creed. Min. But why was it meet that he should be borne of a Virgin, rather than of another woman? Alex. Truly Sir, I know no other reason, then that I am persuaded it was the will of God it should be so. Min. Well, you confess you are a sinner; therefore I pray you tell me how you came to be a sinner? Alex. Why by yielding to the Devils tentations and mine own wicked and corrupt heart, as other sinners do I think. Min. But was you born a sinner? Alex. Yea, I was shapen in iniquity, and in sin did my mother conceive me. Min. And was you a sinner when you were first created in Adam? Alex. Yea surely, or else how could I be borne a sinner. Min. And what do you believe that Christ hath done for you? Alex. Why I do verily believe that he died for me. Min. But what warrant have you to believe that Christ died for you? Alex. Why Christ died for sinners, and I am a sinner, and therefore I do believe that he died for me. Min. And do you think that Christ died for all men? Alex. Yea indeed, if he died for sinners, I think he must needs die for all men, for we are all sinners. Mi. Do you then believe that all men shall be saved? Alex. No indeed, I am not so simple to think that all men shall be saved, for as I do believe there is a Heaven for some, so do I believe there is a Hell for others. Min. Why do you then think that Christ died in vain for them that are not saved? Alex. No surely I dare not think so. Min. But if he died to save them, and they be not saved, must it not needs follow, that he died for them in vain? Alex. Truly Sir I cannot tell how to answer that, it is too hard a question, and therefore I pray you ask me no more such. Min. Well then, I pray you tell me what is a Sacrament? Alex. Why a Sacrament is the Lords Supper. Min. And why do you desire to come to the Lords Supper? Alex. That I might there worship and serve the Lord. Min. Well neighbour Alexander, I might ask you many other questions touching these points, but your Answers to these I have already asked you, are sufficient to prove that you are wholly ignorant, of Christ, of yourself, and of the Sacrament, for though some of your answers be true, yet as we use to say, As good never a whit, as never the better. Alex. But Sir, for aught I see, those that have most knowledge in Religion, and can talk best of it, are as bad in their lives as they that are most ignorant, and therefore if I have but a good heart and a good mind, as I doubt not but I have, I hope I shall do as well at the last as if I could talk and prate more. Min. I but whatsoever you think of yourself, and whatever your hopes are, the Lord tells you, Prov. 19 2. That without knowledge the heart or mind is not good; and although it be possible that a man of great knowledge may have an evil heart of unbelief, and so perish, yet it is without all question, that he who hath no knowledge hath an evil heart of unbelief, and therefore shall perish, as it is written, Hos. 3. 6. My people perish for want of knowledge. Alex. And Sir, do you also think that I am wholly sinful? Min. Yea indeed do I, for an ignorant heart is always a sinful heart, and a man without knowledge is always a man without grace. Alex. But Sir, when you say I am wholly sinful, I pray you tell me what you mean, for I do not well understand you. Min. Why I mean you are wholly given over to sin, you commit sin with greediness, without any strife in your will and affections against it; you love sin, and delight in the committing of it. Alex. Nay now Sir, I see you are deceived in me, for I thank God I do strive against my sins, and would feign leave off my sinful courses, and as the saying is, My Spirit is willing, but my Flesh is weak; The Lord be merciful unto me, and forgive me all my sins, as I hope he will. Min. But what is your meaning, when you say, You do strive against your sins, and would feign 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 sins; when I come to myself again, and have considered what I have said and done, I am much vexed at myself, and wish from my heart that I had never done so; yea, and I have many a time resolved never to do the like again; 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 fair conditioned men) and also by reason of mine own natural inclination to those sins, I am now and then overcome, and so commit the like sins again. Min. And what hath been the reason of this your striving against your sins, as you call it? Alex. Why truly Sir, it hath been because I have considered that in so doing I have misspent my time and my money, and have disgraced myself, and endangered the salvation of mine own soul, if the Lord were not the more merciful. Min. Surely it appears to me that all this striving hath been only betwixt your Judgement and Affections, or betwixt your Conscience & your Lusts; You do in your Judgement conceive these courses to be evil, because of the evil effects that follow them, and therefore your conscience tells you that you do evil in committing them, and you think 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 do prevail 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 sin 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 Believer; 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 sin as it is sin, and hated and loathed by him; and therefore assure yourself that notwithstanding all your striving, you are wholly sinful. Sim. But stay a little, I pray Sir, this your speech seemeth to imply, as though a true Believer might commit the like gross sins that he doth, and that there were no other difference betwixt him and a true Believer in the point of sinning, but only this different striving. Min. But assure yourself neighbour Simon, that my meaning is not so, for I do fully agree with that worthy man of God, who saith, That a true Repentant, and that is a true Believer, forsakes all sin in affection, and all gross sin in action; and therefore I pray you neighbour Alexander consider of it, for this doth more fully prove that you are wholly sinful as well as wholly ignorant. Alex. Well Sir, though I be wholly ignorant and wholly sinful, as you say, yet would I feign 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 believe 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 himself makes the knowledge of him all one with belief in him, Joh. 17. 3. And the reason why there can be no true faith in Christ when a man is wholly sinful is, because holiness 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 unbeliever, as you say; Yet why was not the Sacrament of the Lords Supper instituted and ordained for unbelievers as well as for believers? 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 ordain it for the regenerating or converting of any man, nor for the breeding of grace in him, but for the strengthening of the regenerate man that is borne again, and for the nourishment of grace already bred and begun in him, so that indeed the Sacrament of the Lords Supper is children's bread, even the bread of God's children, that are borne again, 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 be given unto dogs; yea, it is spiritual food, ordained for spiritually living men; and therefore it is not to be put into the mouths of spiritually dead men, but into the souls of spiritually living men; and a man is made a son of God only 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 believe 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 makes 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 Seal 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 Seal, and then consequently no Sacrament; so that you being an unbeliever, you are an unconverted un-regenerate man, no child of God, no spiritually living man, neither are you under the Covenant of Grace; and therefore assure yourself the sacrament of the Lords Supper was not instituted and ordained for you. Alex. Then Sir, it seems that you do not intent to admit me to be a partaker of the Sacrament of the Lords Supper. Min. Surely neighbour Alexander, you not having true faith in Christ, you cannot be 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 drink it, if you give it me? Min. Yea I do confess, 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 CHRIST'S Body and Blood, under the similitude of Bread and Wine, but this you cannot do 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 be not so simple as to think and imagine that you are to come to the Sacrament for a morsel of finer Bread, or for a draught of sweet Wine; nor that if you receive the outward Elements in a reverend manner, and behave yourself decently during that action, and demean yourself 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 spiritual Banquet, where we are to feast our souls 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, do you think it would be 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 yourself before you come there, nor to discern 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 drink damnation to yourself, 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 myself of, because you say I am not able to do it. Min. Why you ought to examine yourself 2 Cor. 13. 5 whether you be in the Faith, whether Christ be in you yea or no, whether you be dead to sin or alive to righteousness, 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 perform them; in brief, to examine yourself, is to take a true survey of the state and condition of your soul, by comparing it with the Scriptures. Now you are ignorant both of the state and condition of your soul, and also of the Scriptures, and therefore I say it is impossible that you should be able to examine yourself. Alex. Well Sir, and what is it to discern the Lords Body? Min. To discern the LORDS Body, is to put a right difference between 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 profane the other sacred, being set a part to signify unto us the benefits of Christ's 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 necessity 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 do your ordinary food, without any regard of the spiritual use of them, and therefore you are not able to discern 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 show me the reason of it. Min. The reason is, because if you should receive the Sacrament, you would do even so as the shedders of Christ's Blood did, for look as they that crucified and pierced Christ, poured not forth his Blood that they might Dike on the Sacraments p. 56. drink it, but only that they might pour it forth and shed it, so you by your receiving the Sacrament without profit or benefit to your soul, would rashly and in vain shed the Blood of Christ. Or to be guilty 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 fin against the price of our Redemption, and to vilify and set at naught the precious Blood of the new Covenant, as if it were a common and profane thing, when men out of ignorant, sensual, secure, presumptuous formalizing, inconsiderate and profane affections approach unto Christ's Table to communicate of him. Alex. And do you think that I should eat and drink damnation to myself, if I should receive the Bread and Wine at the Sacrament? Min. I think you would commit such a sin in profaning the Sacrament, as deserves both eternal and temporal Judgement, for though this Table of the Lord be a Feast of choicest delicates for refreshing of the Pemble on the Sacraments, p. 66. soul, when men come rightly prepared thereto, yet doth it become the bane and destruction of souls, when men present themselves thereat with unbelieving impenitent and unholy hearts, as you would do if you should come there. Alex. Then Sir, it seems you do 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 sinful, unbelieving, unregenerate, unconverted, no Son of God, no spiritually living man, and having neither hand to receive Christ, nor mouth to feed on Christ, nor being able to examine yourself, nor to discern the Lords Body, and an unworthy receiver, and so liable to become guilty of the Body 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 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 been for that, and if all might have come to the Sacrament that would, as it was in the Bishop's days, than 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 soul: But Sir, what would you advise me to do, in regard I have heretofore received it divers times? Min. Why surely, I would advise you to go unto the Lord by often and fervent prayer, beseeching him to pardon and forgive you that, and all your other sins, for his Son Jesus Christ's sake, and to give you faith to believe the pardon and forgiveness 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 yourself and Jesus Christ, with the nature, use, and necessity of the Sacrament; and by these and other such means it may please the Lord to convert your soul, 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 hear the Word of God preached? Min. Yea indeed, I do not only permit you, but also exhort you thereunto, for that is the special means which God hath ordained for the converting of souls, and for the breeding of grace in the heart of his Elect, and therefore I say I do exhort you, yea, and I beseech you as you tender the good of your soul, have a special care of that, and when you find that the Lord hath thereby wrought upon your heart, then come before me and the Elders to be examined, and in the mean 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 thank you for the pains you have taken with me. Min. Far you well neighbour Alexander, and I beseech the Lord to convince you of your sins, and convert you to the faith of Christ. Sim. Well Sir, now you have pleased me wondrous well, for now I see you will not admit of every ignorant and profane fellow to come to the Sacrament, and truly now I could almost find in my heart to come in amongst you and join myself with you, were it not for this business 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 he, the Apostle exhorts a man to examine himself 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, he 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 expressly require one man to examine another before he come to the Sacrament, yet may it be gathered from Scripture by necessary consequence, for I think 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 be spiritual 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 do conceive that the practice of those Christians is both warrantable and commendable, who in any case of conscience which is not easily determined, do repair to some godly Minister for his advice and counsel therein, considering that the Lord Isai. 50. 4. hath given unto them the tongue of the learned, that they should know how to speak a word in season. And considering also that the Prophet Malachy saith, The Priest's lips should keep Mal. 2. ●. knowledge, and men should seek 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 do 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 baptised? So I do conceive that it is meet for every man and woman, before they receive the Sacrament of the Lords Supper, to go 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 administered, what doth hinder me to partake thereof, and that it is meet for them to answer with Philip, If thou believest with all thine heart, thou mayest; and so require him either to make some brief confession of his Faith, as the Eunuch did, or else to give an answer to him that shall ask him a reason of the hope that is in him with meekness and fear, according as the Apostle Peter exhorts Christians to do, 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 think it meet that he should go before the Minister and Elders, and do it again to them more publicly. Sim. Indeed Sir, I do confess it is meet that all Ignorant persons, who are not able to examine themselves, aught to do 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 fitness, so far forth as they are able to judge, yea and that they themselves may by their approbation be the better confirmed in the same; yea, and that the ignorant sort, who for want of knowledge are turned bacl, may have no occasion given them to say, That the Ministers and Elders are partial, and that such a man or such a woman would be found as ignotant as they, if they were examined. Sim. Well Sir, I do now begin to conceive that it is meet for a godly and learned Minister to examine a man, but I neither see it lawful nor needful that those whom you call Elders should have any hand in such a business, especially such ignorant men as some of them are to my knowledge. Min. Assure yourself it is both lawful and needful that there should be Elders to join with the Minister both in admitting those to the Sacrament that upon examination are conceived to be fit; and in keeping those back who upon examination are conceived to be unfit, because Christ hath not given this power to the Minister alone, for when he saith, Matthew 18. 17. Tell the Church, he doth not mean the Minister only, neither yet the whole Church, but the Rulers in the Church, to wit, the Minister and Elders; and so the Apostle mentioning the excommunication of the incestuous person, 2 Cor. 2. 6. saith, That his punishment was inflicted by many, not by the Minister only, for than he would have said by one; nor yet by the whole Church, for than he would have said by all: but by many; that is to say, of the Presbytery, which consisted of many Officers. And indeed I do conceive it is very needful that the Elders should be joined with the Minister in this work, both for the assisting and helping of him therein, and for the preventing of occasions of suspicion of his usurping more power to himself then Christ hath given unto him, or going beyond the bounds which Christ hath set him. Sim. But Sir, there is a Neighbour of mine, who is the Independent way (as it is called) who hath (to tell you truly) persuaded with me to come into their way, and in our Conference together, I remember amongst the rest he told me, that by the word Church is not to be understood the Ministers and Elders only, but also every member of the Church, and that it is therefore meet that every member of the Church should join with the Ministers and Elders, both in admitting those to the Sacrament that upon examination shall be conceived to be fit, and in keeping those back who upon examination are conceived to be unfit. Min. I know who that Neighbour is of whom you speak, and I hope he is a man truly fearing God; but yet I must tell you, that I am confident that therein he erreth from the truth, for it is evident by Scripture, that in the Church of Christ there are to be some Governors and Rulers, whom others in the Church must honour, be obedient unto, and submit themselves, as in 1 Cor. 12. 28. the Apostle saith, God hath set some in the Church to be helpers in Government. And in Rom. 12. 8. there is mention made of Rulers in the Church, He that ruleth, saith the text, let him do it with diligence. And in 1 Tim. 5. 17. the Apostle saith expressly, Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine, and in Heb. 13. 17. it is said, Obey them that have the rule over you, and submit yourselves unto them, because they watch for your souls as they that must give an account. And most plainly it is said, Heb. 13. 24. Salute all them that have the rule over you, and all the Saints. Where you see, that Rulers and Saints are made contra distinct one to another, and thus you see it is evident by all these Scriptures, that in the Church of Christ there are to be some Governors and Rulers, and some to be ruled and governed, but if all the members of the Church should have an equal authority in the Church's affairs, than should they be all Officers and Rulers, and then who should be ruled? If all were Governors, then where were the governed? Sim. Well Sir, I must confess that you have hereby given me more satisfaction in this point then ever any man yet did, and truly if I did make any question of my fitness to come to the Sacrament, I could be contented either to be examined by you privately, or else come before you and the Elders more publicly, but that I thank God I do not, and therefore I cannot bring my heart to subject unto any such thing. Min. Neighbour Simon, let me tell you plainly and truly, it is possible that a man may have a very great measure of knowledge, and lead a very righteous course of life according to the Law, and yet have no true faith in Christ, and so be unfit to come to the Sacrament of the Lords Supper; for the Apostle Paul, when he was a Pharisee, and before he had any true faith in Christ at all, was endued with a great measure of knowledge, and legal righteousness, being as himself confesseth, Act. 22. 3. brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the Fathers, and as touching the righteousness which is in the law he was blameless, Phil. 3. 6. Sim. But Sir, though the Apostle Paul when he was a Pharisee, had a great measure of knowledge, yet had he no knowledge of Christ, as thanks be to God we Christians have in these days, and therefore it is no marvel though he had no faith in him. Min. I tell you neighbour Simon, that in these days of Gospel's light, a man may have a great measure of knowledge concerning Christ's Person, Christ's Offices, Christ's Death and Resurrection, & yet all may be but mere notions floating in the brain, and so indeed have no more true faith in Christ then Paul had when he was a Pharisee, the Apostle Peter speaks of some in his time that had escaped the pollutions of the world, and that through the knowledge of the Lord and Saviour Jesus Christ, and yet afterwards were entangled and overcome, 2 Pet. 2. 20. Sim. But Sir, I should think it were impossible for a man that is able to answer you any question, touching any fundamental point of Religion, and that leads an honest and religious course of life to want true faith in Christ, for me thinks it should be as evident, that such a man hath true faith, as it is evident, that a sinful and ungodly man hath it not. Min. No, it is not so evident, for though it be true, that whatsoever doth not glister is not gold, yet it is not so true that whatsoever doth glister is gold; even so may we say, That although it be evident, that every person that is grossly ignorant, and is a gross sinner, hath not true faith in Christ, yet it is not so evident that every man that hath knowledge, and leads an honest and righteous course of life according to the Law hath true faith in Christ, I tell you truly, a man may have a name that he liveth, and yet be dead; as it is said concerning the Church of Sardis, Rev. 3. 1. yea, and a man may with the Church of Laodicea, think himself rich, and increased with goods, and to have need of nothing, and yet be wretched and miserable, and poor, and blind, and naked, Rev. 3. 17. and therefore I would entreat you to consider well of it. Sim. Well Sir, I do perceive by that which you said to me the other day, and by your words to me now, that you are somewhat jealous of me, though I hope there is no cause; but Sir, may not both you and the Elders be deceived in a man though you do examine him, either in thinking a man hath faith in Christ when he hath not, or in thinking he hath no faith when he hath? Min. Yea indeed, I think it is possible that we may be deceived both ways, for we have none of us the spirit of infallibility. Sim. Why then Sir, me thinks it should be in vain for a man to come before you to be examined. Min. No, not so neither, for though it be possible that we may be deceived, yet considering the course that we take in our way of examining, I hope we are seldom deceived, if at all. Sim. Why Sir, I pray tell me what course you take. Min. Why when any one cometh before us to be examined, we first of all desire him either to make some brief Confession of his faith, or else to answer us some Questions which we shall propound unto him, and if a man give us satisfaction concerning his knowledge of Christ, of himself, and of the Sacrament, than we ask him what evidences he can show of his Conversion, or New Birth, and so consequently of his true faith in Christ; and if he also give us satisfaction therein, then if we know not his life and conversation we make inquiry of it, and when we have satisfaction touching that also, we do admit him to the Sacrament. Sim. Surely Sir, I do like this very well, and therefore because you seem to question whether I have true faith in Christ or no, I am contented (now I am here) to give you leave to examine me, if you think good to take the pains. Min. Yea indeed, I am very willing to do it for your good, and therefore I pray you in the first place tell me, Who made the world, and all things therein? Sim. God. Min. And what is God? Sim. God is a most holy Spirit, infinite and eternal. Min. And how many Gods be there? Sim. There is but only one true God, distinguished into three Persons, Father, Son, and Holy Ghost. Min. And in what an estate did God create man at the first? Sim. He created him holy and righteous. Min. And did man continue in that holy & righteous estate? Sim. O no, he fell from it by breaking of God's express Commandment, in eating of the forbidden fruit. Min. And was the first man only guilty of that sin? Sim. O no, all Mankind did also become guilty in that they were all of them then in his Loins, yea, they are not only become guilty by having his sin imputed unto them, but they are also become filthy, by having his corruption infused into them. Min. And what punishment are all Mankind made liable and subject unto by reason of their guiltiness and filthiness? Sim. Even to eternal death and damnation in Hell fire. Min. And shall all Mankind then partake of that punishment? Sim. O no, for God hath from all Eternity elected and chosen some to eternal life and glory, and all those shall certainly be saved. Sim. And by what means shall they be saved? Sim. Only by Jesus Christ. Min. And what is Jesus Christ? Sim. He is the eternal Son of God, who in time became Man for his Elect. Min. And what hath Christ done for their Salvation? Sim. He hath fulfilled the Law, and suffered death for them. Min. And by what means are the elect made partakers thereof? Sim. Only by means of faith. Min. And what is faith? Sim. It is a special gift and grace of God, bestowed only upon Gods elect, and wrought in their hearts by the power of his Spirit, whereby they do receive and apply Christ unto themselves particularly. Min. And what is the Sacrament of the Lords Supper? Sim. It is a sign or a seal, wherein by the Minister's blessing, and delivering of Bread and Wine according to the institution of Christ is signified, exhibited, and sealed to the faithful Receiver, the nourishment of the soul to eternal life, by the Body and Blood of Jesus Christ crucified, and so his further confirmation in the covenant of grace. Min. And do you intent to come before me and the Elders when we are together, and so to be admitted to the Sacrament the next time it shall be administered? Sim. I do desire to partake of the Sacrament, but I am not yet very willing to be examined any more. Min. And why do you desire to partake of the Sacrament? Sim. Because I do conceive it is a duty which God requireth at my hands, and which tends much to the comfort and benefit of my soul. Min. Well neighbour Simon, I like all these answers well except it be the last, how ever, such answers as these, though 'tis true they are all fundamentals, yet if as they come from you they be rather catechistical then experimental, if they come only from your head, and not also from your heart, it matters not greatly whether they had been better or worse; for in a catechistical manner a man may answer better, and yet want faith in Christ; and he may not answer so well, and yet have faith in Christ; and therefore for a more sure Testimony of your faith in Christ, I would pray you to let me hear what heart knowledge you have, let me hear what Evidences you can show for your Regeneration or new Birth? Sim. Why truly Sir, whilst I was a young man and unmarried I was very wild, and given to much vanity, and many sinful courses; but when I came to be a married man I left them all, and betook myself to a very civil course of life, dealing uprightly and justly with all men, not doing the least wrong to any, being very diligent in my Calling, endeavouring thereby to get where withal to maintain myself and my Family, and to bring up my children in learning and good manners, and to keep myself out of debt and danger, and to live in credit and fashion amongst my neighbours, and though I say it myself, I did so, and had the love of all that knew me, especially of the poorer sort, for the truth is, I was good to them: and I was also very careful to go to the Church every Sabbath day, and to see that my wife, children, and servants did the like, and when we came home I did usually read a Chapter either before or after supper, commanding my children and servants to do the like, and afterwards we used to sing a Psalm together, and then I commonly went to Prayer with them, though I must confess I then did it upon a Book; and this course of life I led for the space of full seven years together, and now Sir, before I go any further, I would entreat you to tell me, what state and condition you think I was in at this time. Min. Why the state and condition that you were in at this time, so fare as I can perceive, was neither better nor worse than the state and condition of a mere civil honest man. Sim. Why truly Sir, herein you and I do agree, for ever since it pleased the Lord to enlighten me, I have thought just so of myself, and yet whilst I was in that condition, I thought myself to be in the only happy condition, I mean as touching my soul, for I thought that he that came short of me, and did not so much as I, did not so much as he ought to do, and he that went beyond me, and did more than I, did more than he need to do; but at last I heard a godly Minister handle these words, Mat. 5. 20. For I say unto you, that except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of heaven. Whence he took occasion to show what their righteousness was, and how fare they went, whereby I did perceive that they had gone further than I, and that in many things I come short of them; whereupon I thought with myself, if I come short of them that come short of Heaven, surely I must either go further, or else I shall never come there. Min. And what followed then? Sim. Why then I changed my mind, yea, and my course of life also; for whereas before I thought such men as were more zealous and forward in Religion than I was, they went too fare, and made more ado than was needful, and were more nice than wise. Why now I saw I was deceived, for they were the only men that should enter into the Kingdom of Heaven; and thereupon I fell to hearing of Sermons, not only on the Sabbath Day, but also on the Week day, and fell to writing after the Minister, and to make repartition of the Sermon when I came home, and on the Sabbath Day I did ordinarily ask my children and servants what they did remember, and whereas before I used to pray in my Family only every Sabbath Day at night, why now I fell to the doing of it both morning and evening every day in the week, and without a Book, yea, and I commanded both my children and servants to learn a Catechism or two by heart, and to tell you the truth, I also did learn them myself, and whereas before I did usually swear by my faith and troth, thinking them to be no Oaths, and to tell a lie now and then for advantage, thinking that also to be no sin, why now I left those things also; and whereas before I had no delight to keep company with religious honest men, why now they were the only men whose company I desired; and thus have I gone on ever since I thank God, and increased more and more both in knowledge and in godly conversation, and so that time as I did conceive was the time of my true Conversion, or of my Regeneration and new Birth; and now Sir, I pray you tell me what you think of me. Min. Why surely you have done well both in turning from being a profane man, to be a civil honest man, and in turning from being a civil honest man to be a religious honest man (as you term it) but yet you have done ill in resting in either, as it appears you have done in both; for as you were kept from religious honesty by resting in civil honesty, so are you kept from Christ by resting in religious honesty, or rather by resting in rational and religious formalities. Sim. I pray you then Sir, tell me what you would have me to do more, for I do assure you I cannot tell what to do more than I have already done. Min. Why truly, I would have you to take off your heart from resting and putting confidence in your own righteousness, and rest and put confidence in the righteousness of Jesus Christ, for that is the way to have true faith in Christ, and to be justified in the sight of God. Sim. Why Sir, do you not think that I who have led, and do still lead such a just and righteous course of life, am already justified in the sight of God. Min. Alas, neighbour Simon. I fear you are of the same opinion touching this point of Justification, which I well remember, old Master Culverwell, who wrote the Treatise of Faith, once told me some legal Professors were, who using to come to him for resolution in some points, would tell him, that they could not believe their Justification, and Salvation, because they were so sinful and ungodly; whereupon he would ask them, Whether they thought GOD would justify the godly or the ungodly, they would presently answer, the godly sure; nay would he say, You are deceived, for the Apostle saith, Rom. 4. 5. That God justifieth the ungodly; even so, if you did conceive that you were a sinful and ungodly man, I am confident you would not believe that God hath justified you, but because you do conceive you are a righteous and godly man, therefore you think that you are already justified. Sim. Sir, I would pray you to tell me what it is to justify, or wherein doth justification consist. Min. The word justify is in Scripture taken two ways; First, it is taken for GOD'S Act in making of a man just: Secondly, it is taken for God's Act in pronouncing of a man just. Sim. Well Sir, and doth not God's Act in making of a man just, go before his Act in pronouncing of him just? Min. Yea indeed, for God being a just and righteous Judge, cannot in Justice pronounce any man just till he have first made him so. Sim. Then Sir, how or what sense can it be said, that God justifieth the ungodly? Min. Why that saying of the Apostle, Rom. 4. 5. That God justifieth the ungodly, is to be understood only of the first Act of God in making of a man just, and not also of his second Act in pronouncing of him just. Sim. But then Sir, doth God make any man just whom he doth not also pronounce just? Min. No indeed, whomsoever God doth make just, he doth also pronounce just. Sim. Then Sir, why do you seem to blame me for being persuaded, that God who hath made me just, hath also pronounced me just. Min. The reason why I blame you is, for that you do imagine with the Papists, that God maketh a man just or righteous, by infusing of Justice or Righteousness into him, whereas the truth is, God maketh him just or righteous, by imputing the righteousness of Christ unto him, according to the saying of the Apostle, Rom. 5. 19 By the obedience of one shall many be made righteous; or which is all one, God maketh a man just or righteous by not imputing sin unto him, but pardoning and forgiving all his sins for Christ's sake, according to the saying of the same Apostle, Rom. 4. Verse 6, 7, 8. Even as David describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins 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 do not well understand, and therefore I pray you tell me, what is meant by Gods imputing the Righteousness 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 behalf, the Righteousness of Jesus Christ, both active, that is his obedience, which in the days of his flesh he performed for man; and passive, that is, his sufferings which he sustained for man, as if he had in his own person both done and suffered the same for himself. Sim. But Sir, if the Righteousness 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 righteousness, 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 Righteousness is received, so that wheresoever it is said in Scripture, that Faith is imputed to a man for his righteousness, or, that a man is justified by faith, we are to understand it relatively, that is, as it hath relation to Christ and his Righteousness, which it receiveth and applieth; for indeed Faith considered in itself 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 believeth, Rom. 10. 10. and therefore faith cannot be properly said to be imputed to a man▪ however, this may serve for a brief and full answer to Mr. Shepherd in his sound Believer. pag. 228. your question, that to be justified by faith, and to be justified by Christ's Righteousness, is all one in Scripture phrase and meaning, Gal. 2. 16, 17. Sim. But Sir, if faith do receive and apply the Righteousness of Jesus Christ, than it should seem that God's imputation is not sufficient for man's Justification without faith's application. Min. No indeed, for without man's application God's imputation is not at all. Sim. Why then Sir, it should seem that a man doth help to justify himself. Min. O no, not so, for man's application is also Vrsinus Catechis. from God, for God first imputeth unto a man Christ's satisfaction, and then he engendereth faith in him, whereby he applies 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 show wherein the second Act of God consisteth, in pronouncing him just and righteous. Min. This Act of God is nothing else but a judicial acquitting, 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 Believer, unto whom the Lord doth not impute sin, 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 do now plainly perceive, that a man is neither made just by, nor pronounced just for his own inherent righteousness, but only by and for Christ's righteousness imputed; but Sir, Doth not the Lord wheresoever he imputes righteousness to a man, whereby he is justified, infuse righteousness also into him whereby he is sanctified? Min. Yea indeed, for Christ by his obedience hath not only obtained imputation of righteousness for his elect, whereby they are justified, but also that by his Spirit, together with faith, there should be righteousness infused into them, whereby they are sanctified, and therefore I do affirm, that sanctification is a necessary and unseparable consequent of Justification, so that although inherent righteousness be no part of that righteousness wherewith a man is formally justified, yet that righteousness wherewith a man is formally justified, is not imputed and applied to any man that is grown in years of discretion, without the gift of inherent righteousness, whereby he is renewed Eph. 4. 24. Colos. 3. 9 in the spirit of his mind, and restored to the Image of God, which consisteth in knowledge, righteousness, and true holiness. Sim. Then Sir, it seems that the righteousness whereby a man is justified, and the righteousness 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 show we what those differences are. Min. Why first of all, the righteousness whereby a Believer is justified is in Scripture, called, God's righteousness, as you may see, Rom. 1. 17. Rom. 3. 21. not because it is the righteousness of the Godhead, but because it is the righteousness of that Person who is God: but the righteousness whereby he is sanctified is called mans own righteousness, as you may see, Rom. 12. 3. Phil. 3. 9 Secondly, the righteousness whereby a man is justified, is called the righteousness which is of faith, but the righteousness whereby he is sanctified is called, the righteousness which is of the Law, as you may see, Rom. 10. 5, 6. Thirdly, the righteousness whereby a Believer is justified, is inherent in Christ, and imputed unto him, but the righteousness whereby he is sanctified is inherent in himself, being infused into him by the Spirit of Christ. Fourthly, the righteousness whereby a Believer is justified, is a most perfect righteousness, and cannot be increased, nor admit of any degrees, for the Godhead of Christ afforded such dignity, virtue, efficacy, and merit to the obedience and sufferings of his Manhood, as that they were an all-sufficient price, ransom, and satisfaction to the Justice of God; but the righteousness 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 righteousness whereby a Believer is justified, is always imputed unto him, and apprehended by faith, before the righteousness 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, between this twofold righteousness. Min. Surely neighbour Simon, if I mistake not, there are two sorts of Professors, who for want of the true understanding of this difference, do confound this twofold righteousness, making them to be both one. Sim. I pray you Sir, let me know who these Professors be, and what they do, that so I may know whether I be one of them or no. Min. Why one sort of them, of whom I think meet to speak first, are such as may be truly called Antinomisticall Professors, who confound the righteousness of Sanctification, with the righteousness of Justification, in making them to be both one, for they will have that righteousness which is inherent in Christ to be the righteousness both of their Justification, and of their Sanctification; they will have all righteousness to be inherent in Christ, and no righteousness to be inherent in themselves, they will have God to impute all righteousness unto them, but not infuse any righteousness into them, they will apply a perfect righteousness unto themselves by faith; when as they have neither faith nor righteousness, they will have Christ without his Spirit, and so indeed have neither Christ nor his Spirit; you shall hear these men and women in their conference with others about these points, will be ever uttering these or the like speeches; As for me, truly I have nothing in me that is good, but am wholly sinful; neither do I look for any thing else to be in me but sin, and yet I do verily believe, that I am perfectly righteous in the sight of God through Christ, or in Christ, being clothed with a garment of Salvation, and covered with a robe of Righteousness, so that I am all fair and clean, and there is no spot in me. These men and women, because they are not to look for any good in themselves, as a ground or cause of their faith, they will not look for any good in themselves as an evidence of faith, because they are not to look for inherent righteousness before they have by faith apprehended the imputed righteousness; therefore they will not look for any inherent righteousness at all, because they must not look for inherent righteousness to move them to believe, therefore they will not look for it to assure them that they have believed. Sim. Surely Sir, these men and women are much mistaken, but what do you think is the reason of it? Min. Why truly, I have thought upon three Reasons of it, as first, because that they have either by means of hearing, reading, or conference, been instructed in the law of faith only, without instruction in the law of works going before, or the Doctrine of the Law of Christ's following after, or else in the Doctrine of the law of works, and the law of faith without the Doctrine of the Law of Christ. My meaning is, they have been instructed, that they of themselves are altogether unable either to do, or suffer that which the law as it is the covenant of works requireth, and that they are therefore in a damnable condition, and that yet notwithstanding, if they truly believe, and so apprehend the Righteousness of Jesus Christ, they shall have life and salvation, but they have not been instructed that if they do truly believe, than they do hereupon become subject and obedient to the mind and will of Christ revealed in his Word; they have been instructed that he is Jesus, a Saviour, but they have not been instructed that to whomsoever he is Jesus, a Saviour, he is also to them Christ, a Lord. The second Reason is, because they take faith to be nothing else but a mere notion of Christ and his Righteousness, swimming in their brain, or at the best but a mere apprehension thereof in their minds, which is but a faith of their own forging, & so they think they have a strong faith, when as indeed they have not the least measure or degree of a true weak faith; they think they have Christ in their hearts, when as indeed he is but in their heads; they think they have him in their wills and affections, when as indeed they have him but only in their understandings. And a third Reason is, because they mistake the meaning of the Apostle, 1 Cor. 1. 30. where he saith, that Christ is made unto us of God both righteousness, and sanctification, for whereas they do thence conclude, that Christ's inherent righteousness is not only that righteousness whereby a Believer is justified, but also that righteousness whereby he is sanctified; and that in a Believer there is no inherent righteousness, nor sanctification, as I have heard some have affirmed; the meaning of the Apostle is not so, but his meaning is; that God hath not only ordained that Believers should be justified by having the righteousness which is inherent in Christ imputed unto them, but that Christ also should by his Spirit infuse righteousness into them, and so sanctify them; he having not only by the merit of his Death procured the one, but also by the virtue of his Death procured the other, and so indeed is made unto them both righteousness and sanctification; and thus have I shown you the first sort of those Professors, who confound his twofold righteousness, and how they do it. Sim. Well Sir, I thank God I am none of this sort, and therefore I pray you show me also who are the second sort, and how they do it. Min. Why, the second sort are such as are truly called formal, or legal Professors, who confound the righteousness of justification with the righteousness of sanctification, making them to be both one; for they will have that righteousness which is inherent in man himself, or rather those righteous actions which are performed and done by himself, to be not only that righteousness whereby he is sanctified, but also that righteousness whereby he is justified; and hence it is that such men do labour and endeavour to reform their lives, and their ways, and to perform good duties, both towards God and man, and also to the end they may have a ground to build their faith upon, and so fare forth as they can see a righteous disposition in themselves, and righteous and religious actions performed by themselves; why so fare forth they will believe that they are justified in the sight of God, and no further. Sim. And I pray you Sir, show me also the ground and reason of this their mistake. Min. Why truly I have also thought upon three Reasons of this, whereof the first is, because they either by means of hearing, reading, or conference, have been instructed in such a manner in the Law of the ten Commandments, as if a man in the time of this life were able to keep and do them perfectly, and so might be justified in the sight of God by his own obedience to them, and they have not been condemned and killed by the Law, in having it made known unto them in the purity and perfection of it. The second Reason is, because they have had little or no instructions in the Doctrine of the Law of faith, or Covenant of promise, especially betwixt that covenant and the covenant of works, or betwixt the righteousness of Justification, and the righteousness of Sanctification; and therefore being not able to distinguish betwixt them, they do confound them together. And a third reason is, because man naturally sees no other way to be justified and saved, but only by his own works and performances, for as Luther saith, It is the general opinion of the whole world, that righteousness is gotten by the works of the Law; and thus have I also shown you the second sort of them that confound this twofold righteousness, and how they do it. Sim. But Sir, as I do conceive, he that doth confound this twofold righteousness this latter way, doth not so ill, nor is not in so bad a condition as he that doth it by the former way. Min. Yea indeed for aught I see, he doth even every whit as ill, and is every whit in as bad a condition as the other; for as he that confounds the righteousness of Sanctification with the righteousness of Justification, doth thereby destroy them both to himself, and so indeed hath neither of them: so he that confounds the righteousness of Justification with the righteousness of Sanctification, doth thereby destroy them both to himself, and so indeed hath neither of them. Sim. Indeed Sir, it is evident to me, that he who hath not the righteousness of sanctification, hath not the righteousness of Justification, and so indeed hath neither of them: but Sir, me thinks he who hath the righteousness of Sanctification, should also have the righteousness of Justification, and so indeed have both of them. Min. No, you are deceived, it is not so, for as he that thinks he believes, and so hath the Righteousness of Christ imputed unto him for his Justification, deceives himself except the righteousness of the Spirit of Christ be afterwards infused into him for his sanctification; even so he that thinks he leads a godly and righteous course of life, and so hath the righteousness of the Spirit of Christ infused into him for his sanctification deceives himself, except the Righteousness of Christ hath been before imputed unto him for his justification. Sim. Sir, I grant it, that a man may think he doth believe when he doth not, and therein deceive himself, because that he cannot see his faith; but me thinks a man should not think he lives a godly and righteous course of life when he doth not, because that is to be seen. Min. O but let me tell you, as there is a form of faith without the power of faith, which caused the Apostle to pray for the Thessalonians, that God 2 Thess. 1. 11. would grant unto them the work of faith with power; even so is there a form of godliness without the power of godliness, as you may see, 2 Tim. 3. 5. And as this form of faith is nothing else but a faith of a man's own hammering, or of his own acquiring, and so is but an acquired faith, and not an infused faith; even so this form of godliness is nothing else but a godliness of a man's own hammering, or of his own acquiring gotten by the improvement of his Natural and Moral abilities, and so indeed is but a godliness acquired, and not a godliness infused. Sim. Then Sir, it seems that a man cannot by having the one, be assured that he hath also the other. Min. No indeed, if he have them not both he hath neither of them, for as there is no imputed righteousness going before, where infused righteousness followeth not after, so is there no infused righteousness following after, where imputed righteousness hath not gone before; so that if either of them be wanting, and bear not witness to the other, and that in its due place, according to Gods own order, and as his own distinct actions, they are neither of them true. Sim. Then Sir, I pray you tell me how a man may know that he hath them both, and that they do bear witness either to other, and that in their due place according to Gods own order, and as his own distinct actions. Min. Why, if a man have truly seen and considered, that in regard the Lord did in Adam Create all men righteous, and able to yield perfect obedience to his Law, they having all of them in him transgressed his Law; it is a righteous thing with God to require a full satisfaction to be made to his Justice, by a perfect obedience to his Law both actively and passively, before he do forgive any man's iniquity, or cover any man's sin, and so pronounce him just. And that in regard of the infinite exactness, the glorious purity, and absolute perfection of the Law of God, he see an utter impossibility in himself, to yield a perfect active obedience unto it, and that in regard of that infinite Majesty that is offended, there is an infinite suffering required, which must either be an eternal punishment, or that which is equivolent to eternal: And that man being a finite Creature can do it no way but by an eternal punishment, and that therefore he sees no way for himself but Hell and Damnation; and if then it hath been revealed unto him, that Jesus Christ the Son of God, and of the Virgin Mary, was both God and Man in one Person, and that therefore his Divine nature did so sanctify his humane nature, and did add such dignity, worth, and excellency to it, that he was thereby made a person of infinite value, and so by his holy and righteous course of life in the days of his flesh, he fulfilled the Law perfectly, and by his Death and Bloodshed made an infinite satisfaction to divine Justice, and all this as a Surety, and in the place and stead of all those that truly believe on his name; and if he have thereupon truly believed, that all this was as truly done and suffered for him, as if he himself had done and suffered it in his own Person, and that he is thereby justified in the sight of God, then may he be sure that the righteousness that is inherent in Christ hath been imputed unto him, and apprehended by faith, and so hath gone before as an Antecedent. And if he have thereupon seen, considered, and felt the great and free love and Rom. 5. 5. favour of God in Christ, shed abroad in his heart, by the Holy Ghost then given unto him, so as that his heart hath been thereby moved, yea and constrained to love God 1 John 4. 19 because he hath loved him first; and out of love to desire and endeavour to keep his Commandments, so that whereas before this time he either lived a profane and sinful course of life, or a mere civil honest course of life, aiming only or chief at his own credit and profit in this world, or a religious honest course of life only, or chief for his own eternal welfare in the life to come. If this grace of God, or this free love and favour of Tit. 2. 11, 12. God in Christ hath so appeared unto him, as that it hath taught him to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, not for faith and justification, but from faith and justification; then may he be assured that inherent righteousness, wrought by the Spirit of Christ, hath followed as a consequent, and so consequently that he hath both the righteousness of justification, and the righteousness of sanctification, bearing witness either to other in their due place, according to Gods own order, and as his own distinct actions. And now neighbour Simon I beseech you try yourself by these things, and know that if it hath been in any measure thus with you, than you may be assured that you have truly believed on the name of Jesus Christ, and are justified freely by his grace, and sanctified by his Spirit, and so are no formal or legal Professor; but if it hath been in no measure thus with you, but that you have laboured and endeavoured to live a godly and righteous course of life, that so you might have a ground to build your faith upon, that is, upon your own righteousness and performances, if you have been ignorant of God's righteousness, as the Apostle Rom. 10. 3. saith, the Jews were, and have gone about to establish your own righteousness, as they did, than you may be assured that you have not truly believed on the name of Jesus Christ, neither are you justified nor sanctified, but are in plain terms a mere legal Professor. Sim. Sir, I must confess that I have not heretofore been acquainted with these things, and therefore I cannot truly say that I have done thus, or that it hath been so with me, but yet I cannot be persuaded that I have gone about to establish mine own righteousness, for I know right well, that when we have done all that we can we are but unprofitable servants, and that a man is to be justified by the mercies of God, and the merits of Christ, and not by his own works and merits, as the Papists hold. Min. I but neighbour Simon, I must tell you, that it is one thing to say thus in words, and to hold thus in judgement, and another thing to do it in effect and practice; I mean in heart and conscience, it is not enough for a man to think, and be of opinion that he cannot be justified by his own righteousness and performances, for that is only a work of the judgement rightly informed, and not a work of the heart rightly reform; wherefore I do admonish you to take heed, that whilst you are a Protestant in opinion and profession, you be not a Papist in effect and practice, I mean in the inward disposition of your heart, as I fear me too many, both men and women in this City are; for if I be not mistaken, their very speeches and behaviour do testify, that because they know and do more than they do conceive others know and do, or because they are members of such a man's Congregation, and so in a Church way as they call it, therefore they trust in themselves that they are righteous, as our Saviour said the Pharisees did, Luke 18. 9 and yet if a man should say unto them as our Saviour did to the Pharisees, Luke 16. 15. Ye are they which justify yourselves, they would utterly deny it as you do; but to tell you plainly neighbour Simon, your speeches and behaviour, when you were with me the other day made me to fear that you were but a kind of a Pharisaical Professor, surely in your crowing over, and undervaluing your honest neighbour Zacheus; in comparison of yourself you did too nearly resemble the proud Pharisee, crowing over, and undervaluing the humble Publican, Luke 18. and in judging of him to be unfit, and unworthy to come to the Lords Table; you did too nearly resemble Simon the Pharisee, mentioned Luke the 7. who when he saw that sinful, yet penitent and believing woman, washing our Saviour's feet with her tears, and wiping them with the hairs of her head, he spoke within himself saying, This man if he were a Prophet, would have known who, and what manner of woman this is that hath touched him, for she is a sinner, and therefore I pray you consider of it. Sim. But Sir, this is somewhat strange, that a man should put confidence in his own righteousness, and think he is thereby justified and yet not know it, I would you could give me some signs of a man's doing so, that so I may know whether I do so or no. Min. Why truly I can give you no more evidenter a sign of it then that which I have already given you, and that is in plain terms a proud spirit, for those men and women, that do truly believe, that they are justified Rom. 3. 24 freely by God's grace, through the redemption that is in Jesus Christ, they are the humblest people, and the most free from spiritual pride of any people in the world; and therefore the Apostle having fully proved free justification in respect of a man's self, Rom. 3. 21, 22, 23, 24, 25, 26. he breaks out in the next verse into this pathetical expression, saying, Where is boasting then? it is excluded; by what law? of works; nay, but by the law of faith. I tell you neighbour Simon, if a true Believers heart do begin to swell, because of his excelling others in gifts and parts, he doth ere long give it a vent, by saying to it in the words of the Apostle, 1 Cor. 4. 7. Who maketh thee to differ from another, and what hast thou that thou didst not receive; now if thou didst receive it, why dost thou glory as if thou hadst not received it? But yet to the intent you may be the more fully convinced, that you have put confidence in your own righteousness, I pray you answer me this question; Did you ever find it a hard matter to deny your own righteousness, to become truly poor in spirit, to be broken off from confidence in your own performances, and to pass through them all to Jesus Christ? I beseech you answer me truly from your heart. Sim. Why truly Sir, I must confess I never thought myself guilty of any such thing. Min. Why then believe it you are guilty of it, for it is natural for every man and woman, when they leave off plodding towards Hell in the dirty path of sin, yet to go on thitherward in the cleaner path of duty rested in; when Satan cannot keep a man from Christ by sin, than he labours to keep him from him by self; if he cannot keep a man with his sins from fleshpots in Egypt, than he labours to keep him from Canaan, by losing himself, and his soul in the wilderness of his own performances rested in, assure yourself that there is in all men naturally this frame of spirit, never to come to Christ whilst they have any hopes that their own performances will heal them, & therefore here they rest until they see it, bewail it, and pray against it; and therefore if you never did so, it is clear that you do put confidence in your own performances. Again, I pray you answer me another question truly; and that is, Did you ever see so many imperfections, and so much rottenness and corruption, as touching the manner and end of performing duties that you have even loathed yourself, and have been wearied and tired in your own endeavours by reason of the same. Sim. No truly Sir, I cannot say I have, for I have always had great delight in the performance of religious exercises. Sim. Then I do assure you this is another sign that you have rested and put confidence in your own performances, for till a man see, and take notice of his wand'ring and worldly thoughts, and of his drowsiness and heaviness, if not sleepiness in Prayer, and hearing the Word, and such like exercises; and till he see, and take notice of his self ends in doing good actions he will rest, and put confidence in them, and be thereby kept from Christ; and believe it neighbour Simon, before that a man do take up his rest in Christ, the Lord doth discover unto him so much imperfections in his own performances, that he cries out within himself, I see now what a vile undone wretch I am, I can do nothing well; all that I am is vile, and all that I do is vile; I see now that I am indeed poor, and blind, and naked; and hereupon he is quite tired out, and sits down weary, not seeing any hopes of healing the breach between God and himself, and this saith a godly Writer I take to be the meaning of Mat. 11. 28. Yea that labour, Mr. Shepherds sound Believer. p. 134. you that are weary in your own way, in seeking rest to your souls by your own hard labour, or works, as the word signifies, and are tired out therein, and so are now laden indeed with sin, and the heavy pressure of that finding no ease by all that you do, Come to me, saith Christ, & you shall then find rest unto your souls. Again, I pray you let me ask you one question more, and that is this; Have you not prized the bare performances of duties wonderfully; that is, Have you not thought when you have prayed so many times in a day, and heard so many Sermons in a week, and turned to all the places of Scripture that the Minister hath coted, and folded down the leaf in your Bible, or else writ their Sermons after them, and made some repetition thereof to others, and the like; I say, have you not in so doing rested satisfied, without looking for a return of your Prayers, or what good you have gained to your own soul by your hearing, and so whether you have met with God in Christ, in all these ways and means, I pray you answer me truly from your heart. Sim. Believe me Sir, I must confess I have done so. Min. Then I beseech you take this as another evident sign of your resting, and putting confidence in your own performances, for if a man do not put confidence therein, than he makes use of such performances, but only as a Bridge or Ferry-boat to carry or waft him over to God in Christ, and resteth not contented till he be brought thither; other signs I might lay down touching this matter, but I hope these will be sufficient for you to try yourself by, if the Lord be pleased to make them effectual to you. Sim. Well Sir, and suppose that I should thereby find that I have been guilty of resting and relying upon mine own duties and performances, and should come before you and the Elders, and acknowledge the same, would you thereupon conclude me to be but a formal legal Professor without true faith in Christ, and therefore not fit to be admitted to the Sacrament of the Lords Supper. Min. Neighbour Simon, to the intent you may more clearly see and perceive what we do when we meet together, and also declare it unto others if you see occasion, I pray you understand and take notice, that if we upon examination find a man to be wholly ignorant, and wholly sinful, as you know I found our neighbour Alexander to be, than we do absolutely conclude that he hath no true faith in Christ, and therefore we shut the Gate against him, and keep him from the Sacrament under the notion of an ignorant & profane man, and suffer him not to come there whilst he remains in that condition. Yea, and though we know a man that he lives honestly and peaceably amongst his neighbours, and deals uprightly and justly with all men, giving every man his due, and for aught we know or can hear is free from all gross and scandalous sins, yet if upon examination we find him to be grossly ignorant, then do we likewise conclude, that he hath no true faith in Christ, and so shut the Gate against him also, and keep him from the Sacrament under the notion or a mere civil honest man, and suffer him not to come there whilst he remains in that condition. But if upon examination we find a man to have a competent measure of knowledge, especially if it be experimental of himself, and neither know, nor can upon enquiry hear any thing to the contrary, but that he leads both a civil and religious honest course of life, though he be accused to be but a formal legal Professor; yea, and though we upon examination do find him not to be so clear and distinct in his knowledge touching the difference betwixt the Law and the Gospel, or Covenant of works and Covenant of Grace, as we could wish he were; yea, and though for want of so clear a light betwixt Justification and Sanctification, as some have, he seems to confound the righteousness of justification with the righteousness of sanctification, yet if he be an humble man, & show it by confessing his ignorance, and his willingness to be better instructed herein; then we judge in charity that he hath true faith in Christ, and so open the gate of the Sacrament and let him in; but if upon examination we find a man ignorant in these points, and yet because of his great measure of knowledge in others, though not so necessary points to be known, he be puffed up, and by reason of his righteous course of life be kept back from seeing his need of Christ, as it seems to me you are, then are we jealous over 2 Cor. two. 2 him with godly jealousy, as the Apostle was over the Corinthians, but yet we dare not absolutely conclude that he hath no true faith in Christ, and therefore we pray him, as I do now pray you before you come to the Sacrament, to command with your own heart upon your bed, as David exhorts, Psal. 4. 4. and to examine himself, as you know the Apostle exhorts, 1 Cor. 11. 28. and if he come unto us again and acknowledge, that upon serious examination of himself he hath found, that that with zealous Paul before his conversion, he hath counted his own righteousness and performancers to be gain, that is to say, that he hath hitherto rested and put confidence in them, and expected to be justified in the sight of God by them, but now with him he counted them loss for Christ, and desired to be found in him, not having his own righteousness which is of the Law, but Phil. 3. 9 that which is through the faith of Christ, the righteousness which is of God through faith, then do we willingly open the door and let him in; otherwise we send not for him again, and even so are we like to deal by you. Sim. Well Sir, you have answered me fully, and I hope I shall think of it; but Sir, suppose that an Antinomisticall Professor should come before you, how would you deal with him? Min. Why though a man be accused to be an Antimonian, yet if upon examination we find that he hath a competent measure of knowledge, and we neither know nor can hear but that he leads an honest and religious course of life, though he seem to hold, that the Law is not to be a rule of life to a Believer, and that God can see no sin in a justified person, and that God is neither angry, nor doth afflict his people for sin, and that Christ's inherent righteousness is both the righteousness of a Believers justification and sanctification; yet if we perceive that he doth not peremptorily and obstinately hold and maintain these points, but is rather induced to hold them because such a Minister, or such a religious man whom he doth reverence and hath a good opinion of is that judgement, and be willing to be instructed in the truth, then do we hope that notwithstanding all this he hath true faith in Christ, and therefore do open the gate to him and let him in; but if upon information and examination we find a man to hold and maintain these points obstinately, and do either certainly know or hear that his conversion is not such as becometh the Gospel of Christ, than we do very much suspect him, though he have a great measure of knowledge; and therefore do not presently open the gate unto him, but pray him to hearken to the truth, and consider of it when he cometh home, and then if afterwards he come to us again, and acknowledge his errors, and profess his grief and sorrow for the same, then do we willingly open the door unto him, otherwise we send not for him. Sim. Well Sir, if you be so careful and so strict whom you do admit to the Sacrament, then me thinks some in this City, yea some in this Parish that I know should come in amongst you, and not go the Independent way as they have a mitde to do, for they tell me that the reason why they have no mind to come in amongst you is, because you do admit such to the Sacrament as are not fit to be admitted; and to tell you the truth, I myself also had some thoughts of going that way, only I resolved to stay and see what your way would be, and what you would do. Min. Surely neighbour Simon, though I am verily persuaded there be many men and women go that way who do truly fear the Lord, yet am I jealous that there are divers taken in amongst them, that are as unfit and as unmeet to be admitted to the Sacrament of the Lords Supper as any that we have hitherto admitted; and therefore I see no reason that any Christian hath to leave us, and go to them for any such cause. Sim. I pray you Sir, tell me what you think of the Independent way, for I would feign hear your judgement concerning it. Min. Truly neighbour Simon, I have neither mind nor time to fall upon any such discourse, neither would I advise you to trouble yourself, nor spend your time about any such circumstantial matters as I do conceive that is, but give rather diligence to make your calling and election sure, as the Apostle Peter exhorts us; labour to know Jesus Christ and him Crucified, and to know yourself, and whether you be in the faith or no. There are too many people that do spend too much time about such needless matters, and too many wrangling disputes have been thereby occasioned; I wish with all my heart there might be no more, and I wish with all my heart, that all who are truly godly either amongst them or us, had such humble loving hearts as Christians ought to have, that we might neither speak nor think evil one of another, but rather study and endeavour to make up the breaches which are needlessly made betwixt us, that so if it were the Lords will we might all speak the same thing, and that there might be no divisions amongst us, but that we might be perfectly joined together in the same mind, and in the same judgement, according to the Apostles exhortation, 1 Cor. 1. 10. and that we might with one mind, and with one mouth glorify God, even the Father of our Lord Jesus Christ, as the Apostle exhorts, Rom. 15. 6. and so have more near and sweet communion together in all the Lords holy Ordinances, for the edifying and building up one another in our most holy faith; and thus you see what my mind and desire is touching these things. Sim. Then Sir, it seemeth to me that you do not only desire that all those that are godly, and have a mind to go the Independent way, should come to you and join with you in your way, but also that all those who are already joined in the Independent way should return to you. Min. That is my desire indeed, and I doubt not but that it would be very well pleasing and acceptable to the Lord, if all that are truly godly amongst them, whether they be Ministers or people, would come in amongst us; for truly I can see no warrant they have from the Word of God to separate from us, and to gather Churches out of Churches as they do, surely, me thinks if they would but read that learned and moderate Tract, called, Jus Divinum, with an indifferent judgement, and moderate spirit, without prejudice, they should see that our way touching Church-Government cometh as near the mind and will of Christ as can be found out in his Word. But what said a godly, judicious, and moderate Minister of the Gospel in the Pulpit not long since in my hearing, I am persuaded said he, and it is not only my judgement, but also the judgement of a grave, gody, and learned Divine, who had long studied the point, that there is not to be found in all the whole New Testament a perfect Platform of Church-Government, which makes me think (said he) that it is not the mind of Christ that Christians under the New Testament should much busy or trouble themselves about such matters. These words as near as I can remember he uttered, and truly I think it were well if we were all of his mind, that so we might busy our minds, and spend less time about such matters, and bend our minds and studies more about matters of substance, viz. about the Doctrine of Faith and Repentance, and matters that concern Christian practice, and godly conversation, and meekness, and love amongst ourselves; truly neighbour Simon I am persuaded that all, both godly Ministers, and godly Christians that do now live in this Kingdom, have great cause to rejoice and be thankful to the Lord, that hath let them live to see those things which we see, to wit, that there is now power given to godly Ministers and Elders, to keep back unfit and unworthy Communicants from the Lords Table, the which it is well known hath not been heretofore though much desired; and O that the Lord would be pleased to move the hearts of all our godly discenting Brethren, to come in and join themselves with us, that so we might rejoice and praise the name of the Lord together, but no more of this. Sim. Truly Sir, these your words have moved my heart to your way, and I wish I were worthy to come in amongst you, but I will take my leave of you, and go home and consider of what you have this day said unto me concerning the state and condition of my soul, for I still fear I am not right; and I see that the chief thing to be looked after and regarded is the true Knowledge of Christ. Min I surely, that is the thing indeed, and O that we could all of us seek more after that then we do, and as one in a In Bacon hi● Catachis. Epistle dedicatory. certain place saith very sweetly; Oh that every one in this Kingdom, that truly desires to fear the name of God, were so wise as to forbear this clashing & dashing themselves in pieces one against another for matters external, trivial, and circumstantial in Religion, and would at length content themselves with that which is alone saving and everlasting, and account it honour and happiness enough in matters appertaining to God to be a Christian. I remember I was lately told by a Christian friend of mine, that one coming to old Master Dod not long before his death, to desire him to resolve him about the point of Rebaptising, or some such like point; he answered, Friend, have you made your Calling and Election sure, or rather give diligence to make that sure, which in my judgement was a very gracious answer. Sim. Well Sir, I will now take my leave of you for this time, and I beseech you pray for me. Min. Truly neighbour Simon, I would here break off and take my leave of you, were it not that I see our neighbour Mathias look very heavily, and therefore I pray you tarry a while till I have spoken a few words unto him, and then I will take leave of you both together. How do you neighbour Mathias, what aileth you to be so sad, what is the matter with you? Mat. O Sir, if you did but know how it is with me, you would say I had cause to be heavy and sad. Min. Weep not man, weep not I pray you, but tell me what is the matter with you. Mat. O Sir, I am troubled to think what will become of my soul when I die. Min. And what causeth this trouble? Mat. Why truly Sir, the hearing of your discourse with my neighbour Simon hath caused it for (I think with myself) that if he that is a man of such great knowledge, and holy life and conversation, be questioned by you, and do question himself, whether he be in a good condition or no; alas, then what may I think of myself, that am such a poor ignorant and sinful man as I am? Min. But I hope you are neither so ignorant, nor so sinful as you think you are. Mat. O yes Sir, it is too true, the Lord he knoweth it. Min. Why, have you no knowledge in the fundamental points of religion, did you never learn your Catechism. Mat. Yea, when I was young I learned a little, but alas I have forgotten it long since. Min. No, I hope you do remember some of it, and therefore I pray you tell me, what is God? Mat. I beseech you Sir, bear with my ignorance, and I will answer you as well as I can; I think God is the Maker and Governor of all things. Min. Well said, and how many Gods be there? Mat. Surely Sir, I think there is but one true God. Min. Well said, and how many Persons is there in the Trinity? Mat. I think Sir there are three. Min. And how are the three Persons distinguished? Mat. Alas Sir, I cannot tell how to answer that. Min. And how did God make man at the first? Mat. In his own Image and likeness. Min. And wherein did that Image or likeness consist? Mat. Truly Sir I cannot tell you. Min. Well, but you say you are a sinful man, how do you know that you are so? Mat. Because I was conceived and borne in sin, and have sinned all my life time. Min. And what is sin? Mat. Why surely Sir, sin is to do contrary to the mind and will of God. Min. Neighbour Simon, you know him better than I, therefore I pray you tell me what you think of him? Sim. Yes Sir, I have known him a great while, and have always taken him to be a simple honest man, according to his knowledge; only I must tell you, I have heretofore seen him now and then a little distempered with drink, but of late he hath seemed to mind matters of Religion, for I have seen him sometimes at a Lecture on the week day, and therefore I hope he is better now than he hath been formerly. Min. Well neighbour Mathias, I am glad to hear that you begin to mind the best things, and to frequent the hearing of God's Word more now then formerly; I pray you tell me what hath moved you so to do? Mat. Why truly Sir, a friend of mine, a godly religious man, whom neither of you know was the first occasion of it, for he telling me in an humble loving manner, that he feared I was yet in my natural estate and condition, and thererefore liable to God's everlasting wrath and damnation in Hell, his words did so work upon me, that I asked him what he would advise me to do; and he bade me be diligent in hearing and reading the Word of God, and get good Divinity Books, and one Book he commended to me above the rest, called, The plain man's path way to Heaven, and truly Sir, I hope the reading of that Book hath done me much good; but alas Sir, my sins, my sins are they that trouble me. Min. But whether are they your sins which you have formerly committed, or your present corruptions that do trouble you? Mat. Truly Sir, they are both, for I am troubled at my former sins for fear they are not pardoned, and I am troubled at my present corruptions, because I cannot overcome them. Min. I pray you tell me one thing 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 Christ's sake, to pardon my former sins, and give me power to overcome my present corruptions, but yet alas all in vain, for they do still remain with me. Min. But do you believe that your former sins are pardoned? Mat. No surely Sir, I cannot believe that, so so long as my present corruptions do still remain unsubdued. Min. Weep not I pray you, but consider that you have gone a wrong way to work, you would have your sins subdued before they be pardoned, whereas the Lord doth first pardon sin, and then he gives power against sin. Mat. But Sir, I have thought with myself, that as when I was a child, and had by the committing of any fault displeased my Father, he would at my entreating forgive me, upon condition that I did so no more; but if I committed the like fault again, than he would not forgive the former, but reckon with me for them both: even so I did conceive the Lord would deal 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 Christ's sake? Mat. Because he hath suffered death for my sins. Min. And do you no● believe that Christ by his death hath fully satisfied the Justice of God for all your sins. Mat. Yea Sir, I do believe he hath. Min. Why then, do you not believe that God for his satisfaction sake hath forgiven your sins. Mat. Why Sir, I do believe it so long as I do continue obedient unto God in doing his Will, and not transgressing his Commandments. Min. And can you not believe it any longer than you do so? Mat. No indeed Sir. Min. Why then you do not believe that God pardoneth your sins for Christ's sake, but for your own sake, not for Christ's obedience sake, but for your own 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 sins for Christ Jesus sake, do so still, but withal, believe that he hath done so according to your Petition; yea, and that absolutely, and not conditionally as you have done, and answerably as you do, so you shall be sure to find and feel your sins mortified and subdued; do but believe that you are washed by the Blood of Christ from the guilt of sin, and you shall be sure to find that you are cleansed by the Blood of Christ from the filth of sin; let a man (saith Doctor Preston) but believe the On the new Cou. the promise of pardon in the Blood of Christ, and the very believing the pardon will be able to cleanse his heart from dead works, for that faith which doth lay hold on Christ crucified (saith another godly Divine) doth Dyke on the Sacrament. p. 292. fetch a Crucifying virtue from him, whereby the body of corruption is enfeebled and weakened. Mat. O but Sir, I fear I shall not believe that my sins are pardoned, so long as they remain unsubdued. Min. If you will not believe that your sins are pardoned till they are quite subdued, then will you not believe it whilst you live; for so long as you live here you shall find and feel some remainders of sinful corruptions unsubdued, though you do believe, and if you do not believe 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 own strength, you may see there is no strength in you to subdue them as you would; and may thereupon go unto Christ by Prayer, for grace and power to leave sin and do better, and so live upon Christ that you may live upon yourself; I say, you may go unto Christ for power to do your work, that so you may earn your wages, and it is possible you may hereupon grow in legal righteousness, as the stony and thorny ground seed sprung up, and increased much, and came near unto maturity, and yet this not be the work of the sanctifying Spirit of Jesus Christ; wherefore I beseech you, go not this way to work, do not seek to have the righteousness of sanctification infused into you before you seek to have the righteousness of Justification imputed unto you, and so as much as in you lieth, to go about to pervert the Lords own order and method. Do you not remember how I told my neighbour Simon, that the Lords order and method in justifying and sanctifying a sinner is, First, to justify him, by imputing the righteousness that is inherent in Christ unto him, and enabling him to apprehend it by faith, and then to sanctify him by infusing of righteousness into him by his Spirit; and this is the method which the Prophet Micah proclaims 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 righteousness Micah. 7. 18. of Justification, and then in the next Verse he proclaims the righteousness of Sanctification, saying, He will turn again, he will have compassion upon us, he will subdue our iniquities etc. And this method the Prophet David was well acquainted with, and therefore in the first Verse of the 51. Psalm, 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 clean heart, O God, and renew a right spirit within me. Wherefore I beseech you again, and again, to acquit yourself with this way, and endeavour to go on in it. Mat. O Sir, that I could do so, for surely I should think myself 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 deal of fear & terror of the direful displeasure of God, and of Death, and Hell, for want of being assured that my sins are pardoned, and I do so hate, loath, and abhor those corruptions which are still in me, that I verily think I shall never be quiet in my mind whilst they and I live together. Min. Weep not I pray you, except it be for joy, for surely this fear is a work of the Spirit of the Lord Jesus, for ordinarily after conviction, he lets into the hearts of his Elect such fears as these; for although 'tis true, there may be in a mere natural man certain natural fears arising from the accusation of his natural conscience, yet they never affect his heart so as to work a separation betwixt his heart and his sins, but your fears do so affect your heart as that they work a separation betwixt it and your Corruptions, and therefore without doubt they are as Arrows shot into your Conscience by the arm of the Almighty. Mat. But alas Sir, how can there be a separation made betwixt my heart and my corruptions, seethe they still remain in me? Min. Neighbour Mathias, if you do hate, loath, and abhor your corruptions as you say you do, and would feign have them subdued, as you say you would, then believe it, and make no question of it, there is such a separation made betwixt your heart and your sins, as that they shall never separate bebetwixt the Lord and your soul, for hatred of evil, saith that worthy Saint, Doctor Sibbes, is a sure and never failing Soul's conflict. p. 476 Character of a good soul; wherefore I beseech you comfort your heart, though by reason of the weakness of your faith your sins be not so subdued as you desire. Mat. But alas Sir, I fear I have no true faith at all. Min. Why, did not you tell me even now, that you feared the direful displeasure of God by reason of your sins? Mat. Yea indeed Sir, I fear he is sore displeased with me by reason of them. Min. And do you not believe that Jesus Christ by his obedience hath pacified his anger for you, and so reconciled you unto him? Mat. Sir, I do believe that Jesus Christ hath pacified God's anger for all that do believe, and hath reconciled them unto him; but Sir, I fear that I do not believe, and therefore I fear I am not reconciled unto God. Min. But tell me one thing truly, Do you desire to believe on the name of Jesus Christ, and so be reconciled unto him? Mat. Yea, I do desire it from the bottom of my heart. Min. Then I beseech you leave off your weeping, and let me tell you to your comfort, that your desire to believe is faith indeed, and your Perkins Grain of Mustardseed, p. 21. desire of reconciliation with God in Christ is reconciliation itself, for any man that is throughly touched for his sins, and unfeignedly 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 righteousness, for they shall be satisfied, and again saith he, If any Joh. 7. 38. man thirst let him come unto me and drink, so that although as yet you want firm and lively faith, yet are you not altogether void of faith, for you have the seed, conception, or bud of faith, the immortal seed is cast into the furrows of your heart, therefore wait but a while, using the good means 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 do acknowledge that a man in Perkins grain of Mustardseed, p. 18 the state of nature may desire true happiness as Balaam did, who wished to die the death of the righteous, for indeed it is the property of nature to desire the preservation of itself, but alas, all such desires are but natural desires, whereas your desires I am confident are supernatural desires. Mat. I but Sir, how shall I be sure that my desires are supernatural? Min. To the intent you may be sure of it, I will show you the true difference betwixt natural desires and supernatural desires, and therefore I pray you consider, that if a man's mind be blind, and his heart untouched and unhumbled, than all his desires to believe and to be reconciled unto God can be no better then natural desires; and the reason is, because that where the mind reveals not, the will affects not; and if the heart be not touched with so much fear and sorrow as doth loosen it from sin, and makes sin the sourest, and Christ the sweetest; and if there be not so much Humiliation as makes a man deny himself, and to renounce his own righteousness and performances, and so to desire to be found clothed with the Righteousness of Jesus Christ, there can be no supernatural desires of faith, and reconciliation with God in Christ, but if a man's mind be enlightened, and his heart touched and humbled as yours is, than all his desires of believing and reconciliation with God in Christ must needs be supernatural desires, and the reason is, because that where the mind is truly enlightened, so that a man perceives his miserable estate by reason of his sins, and his heart is truly touched, cast down and humbled, it withdraws itself from God as much as it can; and therefore if there be any spiritual motions whereby the heart is lift up unto God, they are without doubt from the Spirit of Perkins grain of Mustardseed, 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, showing itself in hidden sighs and groans unto God; and such persons as these (saith Master Perkins) as have Graine of Mustardseed, p. 38 this weak faith, can say indeed, That they do believe their sins are pardonable, and they do 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 fear that my mind was never yet truly enlightened because I am so ignorant, and I fear I was never yet truly humbled, because I now see that I have not renounced mine own righteousness. 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 yourself? Mat. Yea indeed Sir, I must needs confess, that before I harkened to the advice of that friend I told you of, and read that Book 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 means of Jesus Christ. Min. Why then may you truly say with the man in the Gospel, I was blind, but now I see, for as sure as Jesus Christ did open his natural eyes, so sure hath he opened your spiritual eyes. Mat. But alas, I have such a small measure of knowledge, that I fear my mind is not truly enlightened. Min. For answer to this Objection, I will only tell you what a godly and judicious Divine saith, and that is this, Be not dismayed saith he, at the small measure Roger's 〈◊〉 the Sacr●▪ p. 80. of thy knowledge so long as there is soundness of mind in thee, if thy knowledge be sound though weak, let it not discourage thee, and there may be soundness of mind 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 clear and evident to me that your knowledge is sound though weak, and that you have a sound mind in that you know yourself, your nature and your sins, 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 own eyes, and cast you down, and therefore doubtless your mind 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 fear it (as you say) is, for that you have not renounced your own righteousness. 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 own performances? Mat. Yea indeed Sir, I told you that I have had hopes, that if I sinned no more, than the Lord would forgive my former sins, and accept of me. Min. But I do not ask you what you have done formerly, but what you do now? Mat. Why truly Sir, you have this day made it so evident and clear to me, that it is only the Righteousness of Jesus Christ received by faith, that procures acceptance in the sight of God, that I see it is my only way to believe on his name, and as I told you I do desire so to do. Mat. Then believe 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 go on so fast, nor make so glorious a show as some others do. Mat. But alas Sir, I am so ashamed, and troubled in my mind when I consider how fare other men do outstrip me, both in knowledge and other graces, that I know not what to do. 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 legal way, they are not troubled with inward heart corruptions as other poor souls 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 questionless 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 fare short of many vain glorious high-spirited Professors; it is like the Lord sees though it may be you do not; that if you had such parts, gifts, and abilities which some others have, and had not some sinful 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 yourself from Christ; therefore it is the Lords glorious wisdom, and gracious goodness to you, to let some of your sinful corruptions remain in you, especially to open your eyes to see them, and to affect your heart with them, and to let you come behind others in gifts and parts, that so your soul may sink in holy despair of any help in yourself, and rest in nothing till it come to Christ Crucified, and the eternal sweet promise in him; howbeit this you may be assured of, that if you be careful to use the good means 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 means which you would have me to use. Min. Why I mean hearing and reading the Word of God, meditation, prayer, and receiving the Sacrament. Mat. Why Sir, I pray you, do you think me sit to come to the Sacrament? Min. Yea indeed do I Mat. Surely Sir, I am altogether unworthy. Min. And why do you think yourself unworthy? Mat. Why because of my ignorance and sinfulness. Min. Then belike you think that knowledge and righteousness 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 do much more admire that you should think me to be worthy. Min. Indeed, if we were to understand these words, worthy and unworthy, by way of meriting and deserving, than he in regard he hath more knowledge than you, and it may be is more free from some inward corruptions than you, and doth more frequently perform religious actions than you, were more worthy than 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 fitness and suitableness of disposition to receive Christ, and taking them in this sense, I say, that your ignorance and sinfulness have occasionally through the working of GOD'S Spirit, wrought in you such a fit and suitable disposition for the receiving of Christ, that I do 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 suitable disposition which you say the Spirit of God hath by occasion of my ignorance and sinfulness wrought in me, or wherein doth it consist? Min. This fit and suitable disposition which the Spirit of God hath wrought in you, consists in that sight and sense of your own ignorant sinful miserable and helpless condition, as hath made you see your need of Jesus Christ, to be made unto you of God wisdom, 1 Cor. 1. 30 righteousness, 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 poor hungry man, that is senceable of his own miserable and helpless condition crave an Alms, with earnest desire and entreating, we do conceive he is in a fit and suitable disposition to receive it, and account him worthy to have an Alms bestowed upon him. Even so when the Lord sees a man so sensible of his own miserable and helpless condition, that he sees and feels his need of Jesus Christ, and therefore doth earnestly desire him, he conceives him to be in a fit and suitable disposition to receive him, and so accounts him worthy of him; and therefore we read in the tenth Chapter of St. Matthewes Gospel, that when our Saviour sent forth his Disciples to preach the Gospel, that is to say, the glad tidings of Justification, Sanctification, and everlasting Salvation by Jesus Christ, he said unto them, verse the 11, Into whatsoever City or Town ye enter, inquire who in it is worthy, and there abide. And if we compare this verse with Luk. 10. 7, 8, 9 we shall perceive that they, and only they were those worthy ones, which testified their sight and sense of their own misery, and their desire to receive Christ into their hearts, as their only remedy, by receiving his Disciples into their houses, counting their feet very beautiful for preaching the Gospel of peace, and bringing unto them glad tidings of good things; these are those poor ones whom our Saviour saith, Receive the Gospel, Matth. 11. 5. and these are they who mourn under the sight and sense of their own spiritual wants, unto whom he promiseth comfort, Mat. 5. 4. and these are they that hunger and thirst for Christ's Righteousness, whom he promiseth to satisfy, Matth. 5. 6. Mat. But Sir, do you not think that my neighbour Simon hath this fit and suitable disposition wrought in him. Min. No, I fear not, for it doth appear to me that his own spirit hath taken occasion from his great knowledge to puff him up, as the Apostles phrase is, 1 Cor. 8. 1. yea, and it doth appear to me that it hath taken occasion from his own righteousness to move him to put confidence in himself, and so he is hindered from seeing and feeling his own need of Jesus Christ, to be made unto him of God, wisdom, 1 Cor. 1. 30 righteousness, sanctification and redemption. Mat. But Sir, how can such a disposition be said to make him unworthy to be admitted to the Lords Table. Min. Why, even as we when we see a stout and lusty Beggar come to crave an Alms, and hear him flourish in his Rhetoric, and not speak Pro. 18. 23 with supplications, as the wise man saith the poor man doth, than we do conceive he is not in a meet and suitable disposition to have an Alms bestowed upon him, and therefore we use to say concerning such a one, He is not worthy to have an Alms bestowed upon him. Even so when the Lord sees a man proud of his knowledge, and confident of his own righteousness and deservings, and sees not his need of Jesus Christ, and so consequently not to desire him, than he looks upon him as one who is in an unfit and unsuitable disposition to receive him, and therefore accounts him unworthy of him; and therefore we read in the 13. Chapter of the Acts of the Apostles, that when Paul and Barnabas were in the City of Antioch, and preached the glad tidings of the Gospel, as the Apostle calls them, verse 32. It is said vers. 45. that the Jews spoke against those things which were spoken by Paul, contradicting and blaspheming, whereupon Paul and Barnabas waxed bold saith the Text, verse 46. and said, It was necessary that the Word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Thus you see that these Jews, who doubtless were very knowing men in all points of their Religion, and also very holy and righteous according to the Law, yet because they were proud of their own knowledge, and put confidence in their own righteousness, and saw no need of salvation by Christ, and so were not in a meet & suitable dispositian to receive him; the Apostles counted them unworthy of him. So likewise we read in the 22. Chapter of St. Matthews Gospel, that there were some that were invited to a feast, which the King made at the marriage of his Son, and it is said verse 5. That they made light of it, as if they had said (taking it in the spiritual sense, as the meaning is) what tell you us of Christ, or of Justification, or Sanctification, or eternal Salvation to be had by believing on Christ's name, we are Abraham's children, we are the people of God, we are a righteous Nation, and therefore sure of eternal life already, and have no need of any such offer; whereupon the King said, verse 8. The wedding is ready, but they that were bidden were not worthy; whereby you may also perceive that this unmeet and unsuitable disposition in not seeing a want of Christ, and so not desiring him did render them unworthy of him. Sim. Well Sir, I see that you are still falling foul upon me, surely Sir, I think it is strange that you should altogether discourage me, and altogether encourage him. Min. Why truly neighbour Simon, it appeareth to me that you have taken occasion from those good gifts and parts which God hath given you, to be puffed up, and encouraged in yourself; and it doth 〈…〉 me that he hath taken occasion from those weaknesses and wants that are in him to be cast down, and discouraged in himself, and therefore I have conceived it very needful that you should know that Christ accepts none for greatness of parts, that you may not continue lifted up as you have been, because of that which is of so little esteem with him; and I also see it very needful to let him know that Christ refuseth none for weakness of parts, that he may not continue cast down and dejected, for want of that which Christ doth not so much regard; wherefore neighbour Mathias, I beseech you to consider what hath been said, and take it home to yourself for your comfort and encouragement. Mat. But Sir, did not you say to our neighbour Alexander, that knowledge must of necessity go before faith? Min. Yea, I said so indeed. Mat. Why then Sir, me thinks our neighbour Simon should have a great measure of faith, because he hath a great measure of knowledge; and me thinks I should have little or no faith, because you know I have little or no knowledge; and then me thinks he should be very fit to be admitted to the Sacrament, and I very unfit; for I remember you said, That it is faith that ma●●s a man fit to receive the Sacrament aright. Min. I, but you must know that this rule holds not touching the measure of knowledge only, except it be also true and sound, so that although our neighbour Simon have never so great a measure of knowledge, yet if it be not true and sound as I fear it is not, then hath he no true faith, and therefore is he not fit to be admitted to the Sacrament; and although you have but a very small measure of knowledge, yet it being true & sound, as you know I have proved, then have you a true faith, and therefore are fit to be admitted to the Sacrament. Mat. But yet Sir, me thinks so small a measure of faith, as the Lord knows I have, if any at all, should not fit a man to receive the Sacrament aright. Min. O but you are to Roger's on the Sacra. p. 48. consider, that it is the kind of faith that makes a man fit for the Sacrament, and not the measure, the truth of faith is rather required then any certain measure; and thought you have not that measure of faith that you do desire, yet have you that truth of faith which Christ doth require. Mat. But Sir, do you use to admit any to the Sacrament that are so weak as I? Min. Yea indeed, for we do consider, that a ●● spark of fire is fire as well as the whole Element, even so is a spark of faith faith as well as the flame; and we must look to faith in the spark as well as in the flame, knowing right well that although all Believers have not the like strong faith, yet have they all the like precious faith, whereby they lay hold, and put on the perfect righteousness of Jesus Christ. And we are not ignorant that the Sacrament of the Lords Supper was instituted and Roger's on the Sacrament, p. 107. ordained to make weak Believers strong, and not only nor chief to make strong Believers stronger. Mat. Well Sir, I thank the Lord I do now begin to see more concerning the Sacrament of the Lords Supper then hitherto I have done, for to say nothing of former times, when I went unto it and received it hand over head, not knowing any other reason why I should receive it, but because others did so; and I thought I did God some service, and that he was as it were beholden to me for doing so; even since I have known more than formerly, I have therein been much mistaken, for I had thought that knowledge, faith, repentance, love, and obedience had made a man worthy to receive the Sacrament, for I am sure I have either heard some Minister Preach, or else read it in some Book, that the wedding garment wherewith a man that cometh to the Sacrament is to be clothed is made up of all these, and that therefore it was for want of these that the man in the Gospel was bound hand and foot, and cast into utter darkness, and therefore because I found a want of all these in myself I thought I was altogether unworthy to come to the Sacrament, and durst not presume to come unto it; but now I do perceive that it is rather an hungering, and thirsting appetite after Christ and his Righteousness, arising from a true sight and sense of the want thereof, that makes a man worthy, and I hope I may truly say, That I do see and feel a want thereof in some small measure, and therefore Sir, I do desire to come to the Sacrament if you be pleased to admit me. Min. Neighbour Mathias, if you read the contents of the 22. Chapter of the Gospel written by Sr. Matthew, where the wedding garment is mentioned, in the Bible that contains Bezas' notes in the Margin you shall find these words, The wedding garment is faith, to the which I do assent, for though 'tis true, where faith is truly planted in the heart all the other do proceed and grow from thence as fruits, yet it is faith that is especially exercised in the act of receiving the Sacrament, it being as I told you, the hand that receiveth Christ, and the mouth that feedeth on Christ; yea, and it is by faith that this hungering and thirsting appetite is stirred up in the soul, therefore I said, that your hungering and thirsting after Christ and his Righteousness is from faith, or rather faith itself, and so you having the wedding garment, I do pronounce you to be one of those guests which Christ inviteth to his Table; and therefore I as a messenger sent from Christ, do in the name of my Lord and Master Christ invite you to his Table, assuring you that he will bid you kindly welcome; and therefore I beseech you fail not to be there the next time it shall be administered, and in the mean time I would entreat you to come before me and the Elders together, that you may also have their approbation, for I of myself have not power to admit you. Mat. But Sir, it may be, though you do think me fit to be admitted, yet it may be they will not, and then I shall be turned bacl, and that will much trouble me. Min. Fear not man, I dare warrant you that they will be all of my mind in that point concerning you. Mat. Well then Sir, God willing I will come before you, and if they also give their consent, if the Lord spare me life and health, I will come to the Sacrament with my godly neighbours the next time it shall be administered, and in the mean time I beseech you Sir pray for me, that the Lord would be pleased to fit and prepare me to partake thereof. Min. Yea, neighbour Mathias, as the LORD shall be pleased to enable me I will pray for you, and I beseech you also in the mean time to pray for yourself, and use all other means to inform your judgement aright concerning the nature, use, and end of the Sacrament, that so you may receive that fruit and benefit which the Lord doth thereby tender and offer to such as you are. Mat. Sir, I do acknowledge that I am very ignorant in these points, and therefore have great need to use all the means I can to be better informed, and truly for the present I know no better means then to entreat you to give me some further instruction concerning the same. Min. God willing you shall not want the best instructions that I am able to give you, and therefore I pray you understand that the Sacrament of the LORDS Supper was by Christ himself instituted and ordained for three especial ends. 1 As first of all, to keep Believers in a continual remembrance of that propitiatory Sacrifice which he once for all offered by his death upon the Cross, Do this, saith he, in remembrance Luk. 22. 19 of me; that is to say, Do this in remembrance that my Body was broken and my Blood shed for the remission of your sins. 2 Secondly, Christ did institute and ordain it to be a seal of the righteousness Rom. 4. ●● of faith to ratify and confirm the Covenant of promise made with all believers; for indeed that Covenant is as a last Will and Testament, and the Sacraments are as Seals set thereunto, whereby all the promises in the Covenant of Grace or the Gospel are ratified and confirmed to every faithful soul, that so they having both Christ's hand and seal, their faith may be the better confirmed and strengthened. 3 Thirdly, Christ did institute and ordain it to be spiritual nourishment to every hungry and thirsty soul; yea, and to be spiritual Physic to heal and cure every sensible sick and diseased soul. Now these being the ends for which Christ did institute and ordain the Sacrament, I beseech you let your coming thereunto be to obtain these ends, and do not you come for form and custom 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 fear me many ignorant people have thought in former times; neither yet do you conceive that for your so doing the Lord is engaged to forgive you your sins, and give you eternal life; neither yet do you imagine, that the bare outward actions and elements are able to sanctify 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 virtue of the Sacrament, which is, Jesus Christ; always remembering 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 think 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 bloodshedding; and when you see the Bread broken and the Wine poured forth, then remember Christ, and think how he was torn and rend in his precious Body with stripes and wounds, and pained even to the death in his most holy Soul, full of the wrath of God, and the indignation of the Almighty, by whom he was smitten for your sins, and plagued for your transgressions: and when the Minister offereth unto you the Bread and Wine, then remember Christ, and think how he is given to you of God freely, yea and freely gives himself to you if you will receive him; and when you receive the Bread and drink the Wine, then remember Christ that living Bread, and think how he himself hath said, joh. 6. 5. 5. My flesh is meat indeed, and my blood is drink indeed; and believe, that thereby he gives life unto your soul, and will preserve it to all eternity; in a word, consider how God the Father did by this death and bloodshed of his Son thus represented in the Sacrament, fully answer and satisfy his own justice, to the end he might set open a door of mercy to all humble penitent hearted sinners; yea, and do you thereupon assuredly believe that you have thereby tendered unto the Justice of God a full and perfect satisfaction for all your sins, and that therefore now it is a meet and equal thing with God (he having received and accepted this full satisfaction) to pardon and forgive you all your sins, according to his promise, Mat. 26. 28. yea, do you believe, and assuredly persuade your heart, that for this satisfaction sake you are reconciled unto God, according to his promise, Col. 1. 21, 22. yea, do you believe, and assuredly persuade your own soul, 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 do you then believe 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, do you believe and make no question of it, but that for this satisfaction sake of Christ you shall have eternal life, according to Christ's own promise, joh. 6. 51. This you see is the Covenant of promise; this is Christ's last Will and Testament; these are the riches which he hath left and bequeathed to all such as you are; this is Christ's own hand and deed, and by the Sacrament duly administered and rightly received he sets too his seal, and so confirms 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, speak to your faith as Deborah did to herself, judg. 5. 12. and say, Awake, awake O my faith, and now bestir and rouse thyself up to do thine office in receiving Christ now offered, in whom all these ● Cor. 1. ●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 yourself into his arms stretched out on the cross to embrace you, and wash your soul in his Blood that you may be clean, and by Faith apply his Blood to your soul for the healing of all your infirmities; say in your heart, Hath my Saviour died for my sins, and shall not I die unto sin? shall I live any longer therein? Rom. 6. 2. no, God forbidden; and by this means ye shall find your sins weakened, and the graces of God's Spirit revived and strengthened; yea, you shall find the Sacrament to become a good corasive to eat out your corruptions, and as physicke to heal and cure you of all your infirmities; yea, you shall find it to be, by means of the acting of your faith as a Conduit pipe, which being set to the Fountain of grace Christ Jesus, shall convey grace from that holy Fountain Christ, into the cistern of your soul, and like a sovereign medicine you shall find it to become beneficial to all the parts of your soul, making you apt and ready to every good work; and therefore I beseech you to receive it often. Mat. Truly Sir, by means of these your speeches my judgement is much better informed touching the use and end of the Sacrament, and I am hereby much encouraged to approach thereunto; but Sir, because you do 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 Baptism but once in all our lives. Min. The Reason is, because the sacrament of Roger's on the Sacrament, p. 360. Baptism is the sacrament of our Regeneration or new birth; and the sacrament of the Lords Supper is the sacrament of our spiritual nourishment and growth, and therefore we are to be baptised but once, because we are borne but once; but we are to receive the sacrament of the LORDS Supper often, because that after we are borne we stand in need to be often nourished and fed, that so we may grow in grace; for indeed, growth in grace is a main end and fruit of that Ordinance, God thereby giving to every faithful Receiver the Body and Blood of his Son Christ, that by the Bread of his Flesh and the Wine of his Blood he may cause them to grow. Mat. Well Sir, this day hath been a day of good tidings to me; and surely Sir, if the LORD have been so merciful unto me as you have declared, then have I cause to magnify and praise the name of the Lord as long as I live, for bringing me hither this day to you; surely if the Lord do count me worthy to come to his Table, and to receive Jesus Christ with all his rich endowments, then may I truly say as I remember Hannah samuel's mother 1 Sam. 2. 8 said in her song, He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set him among Princes, and to make him inherit the throne of glory. I little thought when I came hither with my neighbour Simon that I should be found to be more fit and more worthy to be admitted to the Lords Table than he; surely Sir, if you had not proved it so plainly, I should not have believed it. Min. Assure yourself neighbour Mathias that this day the words of the Apostle James are fulfilled concerning you two, where he saith, that God resisteth the proud, and giveth grace to the humble; and so are the words of the Virgin Mary, where she saith, that God filleth the hungry with good things, and the rich he hath sent empty away. Mat. Sir, I will now take my leave of you, and truly I cannot tell how to express my thankfulness to you for the great pains you have taken with me this day, the Lord in mercy make it profitable to me, and recompense your pains to you an hundred fold, and I beseech you Sir pray for me. Min. Now the very God of peace sanctify you wholly, and I pray God that your whole spirit, and soul, and 1 Thes. 5. 23, 24. body be preserved blameless unto the coming of our Lord Jesus Christ; faithful is he he that calleth you who also will do it. Mat. The Lord be with you, Sir. Come neighbour Simon, will not you go along with me? Sim. No, I pray you be going before, and I will come after you. Mat. Well then, I will also take my leave of you, and I thank you for suffering me to come along with you to this place, where I have, through the mercy of God, received so much good. Sim. Well, but do not you now go home and boast among our neighbours that Master M. hath found you fit to be admitted to the sacrament, and me unfit. Mat. No neighbour Simon I shall not do so, for I know that if it be so, it is the free mercy of the Lord towards me, and therefore I desire rather to speak to my own soul, and say unto it in the words of the Apostle, 1 Cor. 4. 7. For who maketh thee to differ from another, and what hast thou that thou hast not received. Now if thou hast received it, why dost thou glory as if thou hadst not received it. And so the Lord be with you both. Sim. Far you well good neighbour Mathias. Min. The Lord be with you, good neighbour. Sim. Well Sir, I wish that I were fit to be admitted to the Sacrament of the Lords Supper, for I see there is much good to be gotten by the right receiving of it. Min. Surely neighbour Simon, if men did but know what good is to be obtained at the hands of the Lord by the right partaking thereof, and what hurt doth come to a man by not receiving it aright, they would not only desire to come thereunto, as indeed many do, though it is to be feared hand over head, as we use to say, not knowing what they do, but they would also endeavour to fit and prepare themselves thereunto, and therefore no marvel though you do desire that you were fit to receive it aright. Sim. Sir, I do perceive that he who is not fit to partake thereof is a miserable man, whether he do receive it or not. Min. He is so indeed, for if he do receive it being not fit, he doth thereby commit the greatest sin that is unpardonable, and doth expose himself to the greatest misery that can befall a man, either here or hereafter, as you know I told my neighbour Alexander; and if he receive it not, than he misseth and comes short of all that good which you know I told our neighbour Mathias comes to a man by means of the right receiving thereof. O then, what great care and pains ought men to take to fit and prepare themselves to partake of that Ordinance? and how often should they frequent it, being duly fitted and prepared? And yet, alas, for want of so doing, how many men and women by their absence do deprive themselves of these great benefits? Some there are that are neither fit nor willing to come; others there are that are willing to come, and yet not fit to come; and others there are that are fit to come, and yet not willing; as for instance: How many are there, who because they cannot receive the Sacrament kneeling, as they have formerly done, are not willing to come? What said an old simple ignorant man in my hearing not long since? Rather than I will receive it so unreverently as they do now a days, by sitting at Table, as if they were equal with Jesus Christ, I will never receive it while I live. And are there not some others, who merely out of a superstitious conceit do desire to come, and yet by reason of their unfitness, are justly upon examination kept bacl by the Eldership. And are there not some, who it may be are fit to come, and yet do not come; either because they are ashamed to come before so many men to be examined, as they are informed do sit upon that occasion, or else are fearful lest they should not be able to answer them to their content, and so be turned bacl to their disgrace. And are there not also some others who it may be are fit to come, and yet either because they scorn to be examined at these years, or by such and such a man, whom they do conceive is inferior to themselves, they will not come. And are there not others also who are fit to come, and yet do not come, because such are admitted to the Sacrament whom they conceive are not fit to partake thereof? Thus I say, either thorough superstitious ignorance, profaneness, or through foolish shame or fear, or else through the sin of pride, many are kept from that great benefit which otherwise they might receive by the right partaking of that Ordinance. Sim. It is true indeed, Sir, I see it clearly, and therefore I beseech you tell me what course you would advise me to take to fit and prepare myself thereunto, that so I may come before you and the rest to be admitted. Min. Why truly neighbour Simon, the best counsel that I can give you is to labour to become truly poor in spirit; that is to say, labour to see in yourself a want of all good, as of yourself, that so you may see your need or Jesus Christ; and to this end I pray you consider that Shepherds ●ound believer. p. 145. as a godly writer saith, Not only some sin, but some good that a man thinks he hath and resteth in, without Christ, may as easily prove his ruin, because a man's own righteousness rested in, doth not only hid men's sins, but strengthens them in some sin, by which men perish. Trusting in a man's own righteousness, and committing iniquity being couples, Ezek. 33. 13. and therefore though you have forsaken all other sins, yet if you do still with the Scribes and Pharisees and with zealous Paul, before his conversion, retain this sin, you undo yourself. Cast away therefore from you all your transgressions, and confidence in your own righteousness amongst the rest, and with Paul after his conversion, reckon it all but loss for Christ; yea, and Phil. 3. 8, 9 judge it to be dung that you may win Christ and be found in him, not having your own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith; for God as a Creator, Sincere Convert. p. 108. saith that godly writer in another place, having made a Law, will not forgive one sin without the Blood of Christ; Nay, saith he further, Christ's Blood will not do it neither, if thou dost join never so little that thou hast or dost unto Jesus Christ, and makest thyself or any of thy duties copartners in that great work of saving thee; Cry out therefore as that blessed Martyr did, None but Christ, None but Christ; yea, and as Richel cried out, Give me children, or Gen. 30. 1. else Idie; even so do you cry out, Give me Christ, or else I die: For as he that hath the Son hath life; so he that hath not the Son, hath not life, 1 Joh. 5. 12. But for as much as you of yourself have no power to do this, I beseech you be earnest with God in prayer, to make you see and feel your own sinfulness and helplessness, and so your great need of Jesus Christ, who is that mighty one upon whom the Lord hath laid Act. 4. 12. help, Psal. 89. 19 Neither is there salvation in any other, for there is no other name under Heaven given among men whereby we must be saved: wherefore saith the holy Ghost, He Heb. 9 25. is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them; so that you may assure yourself there is no need of any of your own righteousness or performances in the case of Justification or Salvation, and therefore I pray you come empty handed to Christ, who doth not require you to bring any thing at all to him to enrich him, but would have you come poor, and then will he enrich you, and so shall you be fit to be admitted to the Sacrament of the Lords Supper; and than if you come in to us when we meet together, and make it appear to us that your heart is so qualified, we shall willingly set open the gate to you and let you in; and so beseeching the LORD to work this in you by the power of his own Spirit, I will for this time take my leave of you, commiting you to God, and to the word of his grace. Sim. Sir, I could willingly have tarried longer with you, but it may be your occasions do now call you away from me, and therefore I will at this time take my leave of you, giving you many thanks for the great pains you have taken with me, and I beseech you, Sir, pray for me, and before long, God willing, I will make bold to come to you again; for truly I am persuaded I shall never be well till I have further conference with you, but no more at this time. FINIS.