Londons Gate to the Lords Table, Pages 155-202
Sim.
Well Sir, you have anſwered me fully, and I hope I ſhall thinke of it; but Sir, ſuppoſe that an Antinomiſticall Profeſſor ſhould come before you, how would you deale with him?
Min.
Why though a man be accuſed to be an Antimonian, yet if upon examination we finde that he hath a competent meaſure of knowledge, and we neither know nor can heare but that he leades an honeſt and religious courſe of life, though he ſeeme to hold, that the Law is not to be a rule of life to a Beleever, and that God can ſee no ſin in a juſtified perſon, and that God is neither angry, nor doth afflict his people for ſinne, and that Chriſts inherent righteouſneſſe is both the righteouſneſſe of a Beleevers juſtification and ſanctification; yet if we perceive that he doth not peremptorily and obſtinately hold and maintaine 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 doe we hope that notwithſtanding all this he hath true faith in Chriſt, and therefore doe open the gate to him and let him in; but if upon information and examination we finde a man to hold and maintaine theſe points obſtinately, and doe either certainely know or heare that his converſion is not ſuch as becommeth the Goſpell of Chriſt, then we doe very much ſuſpect him, though he have a great meaſure of knowledge; and therefore doe not preſently open the gate unto him, but pray him to hearken to the truth, and conſider of it when he commeth home, and then if afterwards he come to us againe, and acknowledge his errours, and profeſſe his griefe and ſorrow for the ſame, then doe we willingly open the doore unto him, otherwiſe we ſend not for him.
Sim.
Well Sir, if you be ſo carefull and ſo ſtrict whom you doe admit to the Sacrament, then me thinkes ſome in this City, yea ſome in this Pariſh that I know ſhould come in amongſt you, and not goe the Independant way as they have a mitde to doe, for they tell me that the reaſon why they have no minde to come in amongſt you is, becauſe you doe admit ſuch to the Sacrament as are not fit to be admitted; and to tell you the truth, I my ſelfe alſo had ſome thoughts of going that way, onelyonly I reſolved to ſtay and ſee what your way would be, and what you would doe.
Min.
Surely neighbour Simon, though I am verily perſwaded there be many men and women goe that way who doe truly feare 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 goe to them for any ſuch cauſe.
Sim.
I pray you Sir, tell me what you thinke of the Independant way, for I would faine heare your judgement concerning it.
Min.
Truly neighbour Simon, I have neither minde nor time to fall upon any ſuch diſcourſe, neither would I adviſe you to trouble your ſelfe, nor ſpend your time about any ſuch circumſtantiall matters as I doe 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 your ſelfe, and whether you be in the faith or no. There are too many people that doe ſpend too much time about ſuch needleſſe 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 ſpeake nor thinke evill one of another, but rather ſtudy and endeavour to make up the breaches which are needleſly made betwixt us, that ſo if it were the Lords will we might all ſpeake the ſame thing, and that there might be no diviſions amongſt us, but that we might be perfectly joyned together in the ſame minde, and in the ſame judgement, according to the Apoſtles exhortation, 1 Cor. 1. 10. and that we might with one minde, and with one mouth glorifie God, even the Father of our Lord Jeſus Chriſt, as the Apoſtle exhorts, Rom. 15. 6. and ſo have more neare 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 minde and deſire is touching theſe things.
Sim.
Then Sir, it ſeemeth to me that you doe not onelyonly deſire that all thoſe that are godly, and have a minde to goe the Independant way, ſhould come to you and joyne with you in your way, but alſo that all thoſe who are already joyned in the Independant way ſhould returne 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 doe, ſurely, me thinkes 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 commeth as neare the minde and will of Chriſt as can be found out in his Word.
But what ſaid a godly, judicious, and moderate Miniſter of the Goſpell in the Pulpit not long ſince in my hearing, I am perſwaded ſaid he, and it is not onelyonly 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 Plat-forme of Church-Government, which makes me thinke (ſaid he) that it is not the mind of Chriſt that Chriſtians under the New Teſtament ſhould much buſie or trouble themſelves about ſuch matters. Theſe words as neare as I can remember he uttered, and truly I thinke it were well if we were all of his mind, that ſo we might buſie our mindes, and ſpend leſſe time about ſuch matters, and bend our mindes and ſtudies more about matters of ſubſtance, viz. about the Doctrine of Faith and Repentance, and matters that concerne Chriſtian practice, and godly converſation, and meekeneſſe, and love amongſt our ſelves; truly neighbour Simon I am perſwaded that all, both godly Miniſters, and godly Chriſtians that doe now live in this Kingdome, have great cauſe to rejoyce and be thankfull 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 knowne hath not beene 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 joyne themſelves with us, that ſo we might rejoyce 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 goe home and conſider of what you have this day ſaid unto me concerning the ſtate and condition of my ſoule, for I ſtill feare I am not right; and I ſee that the chiefe 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 ſeeke more after that then we doe, and as one in aIn Bacon hi… Catachiſ. Epiſtle dedicatory. certaine place ſaith very ſweetly; Oh that every one in this Kingdome, that truly deſires to feare the name of God, were ſo wiſe as to forbeare this claſhing & daſhing themſelves in pieces one againſt another for matters externall, triviall, and circumſtantiall in Religion, and would at length content themſelves with that which is alone ſaving and everlaſting, and account it honour and happineſſe enough in matters appertaining to God to be a Chriſtian.
I remember I was lately told by a Chriſtian friend of mine, that one comming to old Maſter Dod not long before his death, to deſire him to reſolve him about the point of Re-baptizing, 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 breake off and take my leave of you, were it not that I ſee our neighbour Mathias looke 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 doe you neighbor 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 heavie and ſad.
Min.
Weepe not man, weepe not I pray you, but tell me what is the matter with you.
Mat.
O Sir, I am troubled to thinke what will become of my ſoule when I dye.
Min.
And what cauſeth this trouble?
Mat.
Why truly Sir, the hearing of your diſcourſe with my neighbour Simon hath cauſed it for (I thinke with my ſelfe) that if he that is a man of ſuch great knowledge, and holy life and converſation, be queſtioned by you, and doe queſtion himſelfe, whether he be in a good condition or no; alas, then what may I thinke of my ſelfe, that am ſuch a poore ignorant and ſinfull man as I am?
Min.
But I hope you are neither ſo ignorant, nor ſo ſinfull as you thinke you are.
Mat.
O yes Sir, it is too true, the Lord he knoweth it.
Min.
Why, have you no knowledge in the fundamentall points of religion, did you never learne your Catechiſme.
Mat.
Yea, when I was young I learned a little, but alas I have forgotten it long ſince.
Min.
No, I hope you doe remember ſome of it, and therefore I pray you tell me, what is God?
Mat.
I beſeech you Sir, beare with my ignorance, and I will anſwer you as well as I can; I thinke God is the Maker and Governour 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 thinke 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 owne Image and likeneſſe.
Min.
And wherein did that Image or likeneſſe conſiſt?
Mat.
Truly Sir I cannot tell you.
Min.
Well, but you ſay you are a ſinfull man, how doe you know that you are ſo?
Mat.
Becauſe I was conceived and borne in ſinne, and have ſinned all my life time.
Min.
And what is ſin?
Mat.
Why ſurely Sir, ſinne is to doe contrary to the minde and will of God.
Min.
Neighbour Simon, you know him better then I, therefore I pray you tell me what you thinke of him?
Sim.
Yes Sir, I have known him a great while, and have alwaies taken him to be a ſimple honeſt man, according to his knowledge; onelyonly I muſt tell you, I have heretofore ſeene him now and then a little diſtempered with drinke, but of late he hath ſeemed to minde matters of Religion, for I have ſeene him ſometimes at a Lecture on the weeke day, and therefore I hope he is better now then he hath been formerly.
Min.
Well neighbour Mathias, I am glad to heare that you begin to minde the beſt things, and to frequent the hearing of Gods Word more now then formerly; I pray you tell me what hath moved you ſo to doe?
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 naturall eſtate and condition, and thererefore lyable to Gods everlaſting wrath and damnation in Hell, his words did ſo worke upon me, that I asked him what he would adviſe me to doe; and he bad me be diligent in hearing and reading the Word of God, and get good Divinity Bookes, and one Booke he commended to me above the reſt, called, The plaine mans path way to Heaven, and truly Sir, I hope the reading of that Booke hath done me much good; but alas Sir, my ſins, my ſins are they that trouble me.
Min.
But whether are they your ſinnes which you have formerly committed, or your preſent corruptions that doe trouble you?
Mat.
Truly Sir, they are both, for I am troubled at my former ſinnes for feare 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 Chriſts ſake, to pardon my former ſins, and give me power to overcome my preſent corruptions, but yet alas all in vaine, for they doe ſtill remaine with me.
Min.
But doe you beleeve that your former ſins are pardoned?
Mat.
No ſurely Sir, I cannot beleeve that, ſo ſo long as my preſent corruptions doe ſtill remaine unſubdued.
Min.
Weepe not I pray you, but conſider that you have gone a wrong way to worke, you would have your ſinnes ſubdued before they be pardoned, whereas the Lord doth firſt pardon ſinne, and then he gives power againſt ſinne.
Mat.
But Sir, I have thought with my ſelfe, that as when I was a childe, and had by the committing of any fault diſpleaſed my Father, he would at my intreating forgive me, upon condition that I did ſo no more; but if I committed the like fault againe, then he would not forgive the former, but reckon with me for them both: even ſo I did conceive the Lord would deale with me.
Min.
But did not you tell me that you did beſeech the Lord to forgive you your ſins for Chriſt Jeſus ſake.
Mat.
Yea indeed.
Min.
And why have you asked it for Chriſts ſake?
Mat.
Becauſe he hath ſuffered death for my ſinnes.
Min.
And doe you no… beleeve that Chriſt by his death hath fully ſatiſfied the Juſtice of God for all your ſins.
Mat.
Yea Sir, I doe beleeve he hath.
Min.
Why then, doe you not beleeve that God for his ſatisfaction ſake hath forgiven your ſins.
Mat.
Why Sir, I doe beleeve it ſo long as I doe continue obedient unto God in doing his Will, and not tranſgreſſing his Commandments.
Min.
And can you not beleeve it any longer then you doe ſo?
Mat.
No indeed Sir.
Min.
Why then you doe not beleeve that God pardoneth your ſins for Chriſts ſake, but for your owne ſake, not for Chriſts obedience ſake, but for your owne obedience ſake.
Mat.
Indeed Sir, I cannot tell what to ſay to that.
Min.
Well neighbour Mathias, as you have beſought the Lord to pardon and forgive you your ſinnes for Chriſt Jeſus ſake, doe ſo ſtill, but withall, beleeve that he hath done ſo according to your Petition; yea, and that abſolutely, and not conditionally as you have done, and anſwerably as you doe, ſo you ſhall be ſure to finde and feele your ſinnes mortified and ſubdued; doe but beleeve that you are waſht by the Blood of Chriſt from the guilt of ſinne, and you ſhall be ſure to finde that you are cleanſed by the Blood of Chriſt from the filth of ſinne; let a man (ſaith Doctor Preſton) but beleeve theOn the new Cov. the promiſe of pardon in the Blood of Chriſt, and the very beleeving the pardon will be able to cleanſe his heart from dead workes, for that faith which doth lay hold on Chriſt crucified (ſaith another godly Divine) dothDyke on the Sacr… ment. p. 292. fetch a Crucifying vertue from him, whereby the body of corruption is enfeebled and weakned.
Mat.
O but Sir, I feare I ſhall not beleeve that my ſins are pardoned, ſo long as they remaine unſubdued.
Min.
If you will not beleeve that your ſins are pardoned till they are quite ſubdued, then will you not beleeve it whilſt you live; for ſo long as you live here you ſhall finde and feele ſome remainders of ſinfull corruptions unſubdued, though you doe beleeve, and if you doe not beleeve you ſhall not have them ſubdued at all by the ſanctifying Spirit of Chriſt. Indeed it is poſſible, that after much ſtriving againſt your corruptions in your owne ſtrength, you may ſee there is no ſtrength in you to ſubdue them as you would; and may thereupon goe unto Chriſt by Prayer, for grace and power to leave ſinne and doe better, and ſo live upon Chriſt that you may live upon your ſelfe; I ſay, you may goe unto Chriſt for power to doe your worke, that ſo you may earne your wages, and it is poſſible you may hereupon grow in legall righteouſneſſe, as the ſtony and thorny ground ſeed ſprung up, and increaſed much, and came neare unto maturity, and yet this not be the worke of the ſanctifying Spirit of Jeſus Chriſt; wherefore I beſeech you, goe not this way to worke, doe not ſeeke to have the righteouſneſſe of ſanctification infuſed into you before you ſeeke to have the righteouſneſſe of Juſtification imputed unto you, and ſo as much as in you lyeth, to goe about to pervert the Lords owne order and method.
Doe you not remember how I told my neighbour Simon, that the Lords order and method in juſtifying and ſanctifying a ſinner is, Firſt, to juſtifie him, by imputing the righteouſneſſe that is inherent in Chriſt unto him, and enabling him to apprehend it by faith, and then to ſanctifie him by infuſing of righteouſneſſe into him by his Spirit; and this is the method which the Prophet Micah proclaimes by way of admiration, ſaying, Who is a God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſions of the remnant of his heritage, he retaineth not his anger for ever, becauſe he delighteth in mercy? Here is the righteouſneſſeMicah. 7. 18. of Juſtification, and then in the next Verſe he proclaimes the righteouſneſſe of Sanctification, ſaying, He will turne againe, he will have compaſſion upon us, he will ſubdue our iniquities &c. And this method the Prophet David was well acquainted with, and therefore in the firſt Verſe of the 51. Pſalme, he beſeeches the Lord, According to the multitude of his mercies to blot out his tranſgreſſions; and then in the tenth ver. he ſaith, Create in me a cleane heart, O God, and renew a right ſpirit within me. Wherefore I beſeech you againe, and againe, to acquit your ſelfe with this way, and endeavour to goe on in it.
Mat.
O Sir, that I could doe ſo, for ſurely I ſhould thinke my ſelfe a happy man if the Lord would both pardon mine iniquities, and ſubdue them; for truly Sir, I have lately had in my heart ſuch a deale of feare & terrour of the direfull diſpleaſure of God, and of Death, and Hell, for want of being aſſured that my ſinnes are pardoned, and I doe ſo hate, loath, and abhor thoſe corruptions which are ſtill in me, that I verily thinke I ſhall never be quiet in my minde whilſt they and I live together.
Min.
Weep not I pray you, except it be for joy, for ſurely this feare is a worke of the Spirit of the Lord Jeſus, for ordinarily after conviction, he lets into the hearts of his Elect ſuch feares as theſe; for although tis true, there may be in a meare naturall man certaine naturall feares ariſing from the accuſation of his naturall conſcience, yet they never affect his heart ſo as to worke a ſeparation betwixt his heart and his ſinnes, but your feares doe ſo affect your heart as that they worke a ſeperation betwixt it and your Corruptions, and therefore without doubt they are as Arrowes ſhot into your Conſcience by the arme of the Almighty.
Mat.
But alas Sir, how can there be a ſeperation made betwixt my heart and my corruptions, ſeeth they ſtill remaine in me?
Min.
Neighbour Mathias, if you doe hate, loath, and abhorre your corruptions as you ſay you doe, and would faine have them ſubdued, as you ſay you would, then beleeve it, and make no queſtion of it, there is ſuch a ſeperation made betwixt your heart and your ſinnes, as that they ſhall never ſeperate bebetwixt the Lord and your ſoule, for hatred of evill, ſaith that worthy Saint, Doctor Sibbes, is a ſure and never failingSouls conflict. p. 476 Character of a good ſoule; wherefore I beſeech you comfort your heart, though by reaſon of the weakeneſſe of your faith your ſinnes be not ſo ſubdued as you deſire.
Mat.
But alas Sir, I feare I have no true faith at all.
Min.
Why, did not you tell me even now, that you feared the direfull diſpleaſure of God by reaſon of your ſins?
Mat.
Yea indeed Sir, I feare he is ſore diſpleaſed with me by reaſon of them.
Min.
And doe you not beleeve that Jeſus Chriſt by his obedience hath pacified his anger for you, and ſo reconciled you unto him?
Mat.
Sir, I doe beleeve that Jeſus Chriſt hath pacified Gods anger for all that doe beleeve, and hath reconciled them unto him; but Sir, I feare that I doe not beleeve, and therefore I feare I am not reconciled unto God.
Min.
But tell me one thing truly, Doe you deſire to beleeve on the name of Jeſus Chriſt, and ſo be reconciled unto him?
Mat.
Yea, I doe deſire it from the bottome of my heart.
Min.
Then I beſeech you leave off your weeping, and let me tell you to your comfort, that your deſire to beleeve is faith indeed, and yourPerkins Graine of Muſtard-ſeed, p. 21. deſire of reconciliation with God in Chriſt is reconciliation it ſelfe, for any man that is throughly touched for his ſinnes, and unfainedly deſires to have them pardoned, and to be reconciled unto God, God accepts as reeonciled, and hence it is that Chriſt ſaith, Bleſſed Mat. 5 6.are they which hunger and thirſt after righteouſneſſe, for they ſhall be ſatisfied, and againe ſaith he, If any Joh. 7. 38.man thirſt let him come unto me and drinke, ſo that although as yet you want firme and lively faith, yet are you not altogether void of faith, for you have the ſeed, conception, or bud of faith, the immortall ſeed is caſt into the furrowes of your heart, therefore wait but a while, uſing the good meanes to this end appointed, and you ſhall ſee the leaves, bloſſoms, and fruit will ſhortly follow after.
Mat.
But Sir, how can theſe things be, for if a deſire of faith and reconciliation with God be faith and reconciliation indeed, then ſurely every man and woman have faith and reconciliation with God, for what man or woman is it that doth not deſire it? but I remember the Apoſtle Paul ſaith, All men have not faith, 2 Theſſ. 3. 2.
Miniſter.
I doe acknowledge that a man inPerkins graine of Muſtard-ſeed, p. 18 the ſtate of nature may deſire true happineſſe as Balaam did, who wiſhed to dye the death of the righteous, for indeed it is the property of nature to deſire the preſervation of it ſelfe, but alas, all ſuch deſires are but naturall deſires, whereas your deſires I am confident are ſupernaturall deſires.
Mat.
I but Sir, how ſhall I be ſure that my deſires are ſupernaturall?
Min.
To the intent you may be ſure of it, I will ſhew you the true difference betwixt naturall deſires and ſupernaturall deſires, and therefore I pray you conſider, that if a mans minde be blinde, and his heart untouched and unhumbled, then all his deſires to beleeve and to be reconciled unto God can be no better then naturall deſires; and the reaſon is, becauſe that where the minde reveales not, the will affects not; and if the heart be not touched with ſo much feare and ſorrow as doth looſen it from ſinne, and makes ſinne the ſowreſt, and Chriſt the ſweeteſt; and if there be not ſo much Humiliation as makes a man deny himſelfe, and to renounce his owne righteouſneſſe and performances, and ſo to deſire to be found cloathed with the Righteouſneſſe of Jeſus Chriſt, there can be no ſupernaturall deſires of faith, and reconciliation with God in Chriſt, but if a mans minde be enlightened, and his heart touched and humbled as yours is, then all his deſires of beleeving and reconciliation with God in Chriſt muſt needs be ſupernaturall deſires, and the reaſon is, becauſe that where the minde is truly enlightened, ſo that a man perceives his miſerable eſtate by reaſon of his ſins, and his heart is truly touched, caſt downe and humbled, it withdrawes it ſelfe from God as much as it can; and therefore if there be any ſpirituall motions whereby the heart is lift up unto God, they are without doubt from the Spirit ofPerkins graine of Muſtard-ſeed, p. 20 God; ſo that although ſuch a heart dare not make out to Chriſt, (ſaith Doctor Sibbs) yet is itIn his preface to bruiſed Reed. ſecretly upheld by the ſpirit of faith, ſhewing it ſelfe in hidden ſighs and groanes unto God; and ſuch perſons as theſe (ſaith Maſter Perkins) as haveGraine of Muſtard-ſeed, p. 38 this weake faith, can ſay indeed, That they doe beleeve their ſins are pardonable, and they doe ſeriouſly in their hearts deſire that they were pardoned, but as yet they cannot ſay they are without doubt pardoned; and this I am confident is your condition.