A Rejoinder to Mr Drake, Part 2 · Section 6
Sect. 6 The ſixth Objection is, The Sacrament is onelyonly for the Regenerate; it is no converting Ordinance; and this is made to ſerve upon all occaſions.
For my anſwer to this, Although I judge there is not ſuch ſtrength herein, as is ſuppoſed; for ſeeing this Ordinance is appointed for the Church, and every member of age is bound to frequent it, and prepare for it: It is not the conſideration whether it will convert or not, can be brought in competition with the command of Chriſt. If God command an unregenerate man to give almes, he is not to queſtion whether it be converting or no, but to do his duty, though during that eſtate, he is ſure to ſinne in it; ſo is it in this caſe, and all others; It is not the event can be the rule of our obedience. It is true Mr. D. ſtillurges, An unregenerate man muſt hear and pray; though he ſins in them, be cauſe it will convert him; but he muſt not receive, for that will not convert him. Now conſider this, and if there be validity in it, here lyes the point with him; A man muſt not do that wherein he ſhal ſin, if it will do him no good; but he may do that wherein he ſins, ſo long as it will be beneficial to him. Thus would mortal man, who is but duſt, advance his benefit above divine authority; and as if he were his own rule and end, make void Gods precept, through his tradition.
Nevertheleſſe, whereas I am perſwaded that there is no man, but ſo far as he does his duty, it ſhall tend to his good, which as I know may otherwaies accrue to him, though it doth not convert him, ſo do I think, that ordinarily while men wait upon God in their duties of piety and charity, though they are no cauſes, yet are they the way, wherein God doth meet them with his effectual grace, not through any ſpecial promiſe, for there is no ſuch (we hold) to any works before faith, but ſome general offers, and through the goodneſſe of his nature, the cauſe, and ground of all thoſe promiſes, which is therefore a firm rock to build upon (a point I think very fit to be conſidered) I have thought good to deliver my opinion, that I deny not through Jeſus Chriſt, but a poore ſinner, who examines himſelfe, and ſo comes to him in the ſight his condition, may finde this Ordinance an effectual means to beget grace in him, as well as encreaſe it.
I muſt confeſſe I am heartily ſorry to ſee what prejudice (or it is my weakneſſe ſo to think) hath gotten on the ſpirits of many godly men, meerly upon the terms of a ſealing Ordinance, an Ordinance for nouriſhment, confirmation, and the like, which terms do indeed reſpect the viſible Church, or our incorporation in it, and ſo make for us. I ſhal therefore now return my anſwer in this manner; When Jeſus Chriſt aſcended to heaven, he left order to procure him a Church; To this end, he appointed a Miniſtry of the Apoſtles, and their ſucceſſors; This Miniſterial commiſſion contained two things, the gathering together of the Saints, and edification of the body of Chriſt; This body or Church, is either viſible or inviſible; The inviſible conſiſts only of the regenerate and the Elect; The viſible conſiſts of al that are gathered together in profeſſion of his name; and unto the Church in this capacity doth the office of the Miniſtry appertain, as I judge undoubtedly. Now according to this double work hereof, we diſtinguiſh of the Ordinances to effect it. There is the gathering Ordinance, for the vocation or calling of the Nations, or to convert the Heathen unto the Faith of Jeſus Chriſt; and this is the Goſpell, or Word, whereby men are made Diſciples incompleatly, and compleatly by baptiſm. And there are ordinances for Edification of the body brought into the profeſſion of him, and thoſe are all the other Ordinances together with the Word. The Apoſtle ſpeakes to this point, Rom. 10.14. How ſhall they call on him whom they have not beleeved, or beleeve without hearing, and a preacher? The converting Ordinance here, to bring men to the Chriſtian faith, is preaching; being brought to this faith and knowledge of the true God they are to call upon him, and they ſhall be ſaved, v. 13 Now Prayer then is an edifying Ordinance, for if a Heathen pray before he comes to know the true God, it is flat idolatry, and Godwil not give his worſhip to another. And as prayer is an edifying Ordinance, ſo is the Sacrament, and no otherwiſe. My Anſwer then now, to the Objection fals directly thus; It is true, the Sacrament is not the gathering Ordinance, to bring in the Nations to the doctrine of Chriſt, or an Ordinance to convert the Heathen; It is not appointed to that end (which is the right notion of this diſtinction, I think, as ſure as there ought to be any) but it is an Ordinance for Edification of the viſible Church, wherein there being ſome members that are unregenerate (and that the moſt, I fear) as it ſerves to edifie them, it muſt be a means of their regeneration. And as for my part, I am perſwaded the ſerious exerciſe of common grace, the confirming and encreaſing thereof, and that hereby, is the way of Gods own working ſpeciall grace alſo, yet moſt freely, as is ſuitable to the nature of it.
There are two things ſeem to me clear in the Goſpel. 1. That the ſame faith which ſerved to admit men to be Church-members, ſerved to admit them to the Communion.2. That a Faith that fals ſhort of ſaving (to wit, the very receiving of the Apoſtles doctrine) ſerved to make men Diſciple and adde them to the Church. From which foundation, I appeale to the Judicious, for the ſolidity of that diſtinction of an outward and inward converſion; which under favour I will expreſſe thus, There is a converſion of aſſent, to beleeve in God and Jeſus Chriſt, in oppoſition to all other Religions (which alone reaches ſo far as to engage one to the Covenant) and this I take it, is neceſſarily pre requiſite to adult Church memberſhip, and both the Sacraments. And there is a converſion of conſent, in the imbracing this God, as our cheifeſt good, and accepting of Jeſus Chriſt, as our Lord and Saviour, ſo as to prefer his intereſt in our hearts above the fleſh. World, and Devill; and this converſion, though it is required (as it is, to the right performance of every ſaving duty) yet is not neceſſarily pre-required to the Sacraments, or Church-communion. Indeed I think, as to the duty hereof a man may and is, to engage himſelfe before it is performed; (yet ſo, or in ſuch terms, as the tendereſt ſpirits may not be brought in fear of a lye) but as to the Grace it ſelfe, as it is the Free Gift of God, the moſt of our members may not yet have attained, it is the firſt or cheife part of their edification, wrought in them alone by the Holy Spirit, very ſecretly and variouſly, in ſome more ſuddenly, in others I beleeve with very many and long previous operations, whereunto he uſes all his Ordinances as means, together duplicate page duplicate page with the Word, and this Sacrament eſpecially, where is a more vigorous confluence of all of them.
The ſame Faith the Scripture requires unto the Sacraments, it requires unto Prayer, Rom. 10.12, 13, 14. now though an effectual Faith be required, Jam. 1.6. to pray ſavingly, yet is it not pre-required, but a man that is but outwardly converted to the knowledge of Chriſt, may, and muſt waite upon God in prayer, and that as a means (I judge) in the exerciſe of his common grace, to obtaine ſaving, through the grace of God. The ſame I ſay of the Sacrament, and do conclude, whereas our Divines doe give it the denomination of a confirming or edifying Ordinance, it is to be taken in regard of the viſible Church, and not in regard of the inviſible, as if none could have effectual grace wrought by them, Vera adoptio (ſaies Chemnitius in Har. Evan. in Lu. cap. 1.) ex mera gratia donaour, quando ſpiritu ſuo per verbum & Sacramenta, fidem in nobis efficit quâ Christum recipimus per quem regeneramur. It were not hard I think to quote good Divines very ordinarily preſcribing the Sacrament with other Ordinances, as the means for obtaining the Spirit, Grace. Faith, &c. to thoſe that want it; and I do not think their practiſe herein rowed againſt their Judgement.
For the clearer knowledge whereof I have propoſed this paſſage (in Edit. 3.) There is two things in the Sacrament, a ſignification, which they have certaine from the Inſtitution; and an Exhibition and Obſignation, which moſt Divines that they may not make them nuda ſigna, do more diſputably attribute to them. There is likewiſe double grace; Relative Grace, which makes a change onelyonly in our ſtate and relation, and Reall Grace, which changes the heart; and it is either the infuſion of the firſt grace in the habits or root, for converſion, or increaſe thereof in the acts or fruit for confirmation. Now the Sacraments are means of Grace two waies, Either by way of Conveyance, ratione hujus obſignationis; or by way of moral Operation vir… … ſignificationis. In the firſt reſpect (which yet ſome hardly credit) they are inſtruments of Relative Grace, exhibiting the benefits of the Covenant upon its condition, as already performed (whenſoever wrought) in the receivers, and convert not; but in the other reſpect, as they are (more undoubtedly ex instituto) inſtruments of ſignifying and holding forth the death of Chriſt (and alſo the Covenant ſealed) by way of moral operation on the intelligent, they are means of Real Grace, that is, they are Ordinances in the hands of Gods Spirit, to work on the hearts of whom he pleaſes, either in infuſing the ſeed, or producing a growth of it in them.
Now let me beſeech the pious and wiſe to lay this to heart, and conſider it; If I ſhould hold the Sacraments confer grace phyſically, whether Real or Relative, it were groſſe, and belongs to the doctrine of opus operatum. If I ſhould hold they convey regeneration, or any Real grace, morally, by way of obſignation, I judge it were as injudicious and unſound; for moral inſtruments cannot exhibit any thing real (but onelyonly a right to it) and the firſt grace belongs to the abſolute Covenant, not the conditional, which is ſealed. But whereas I hold only they beget grace (in the intelligent) no otherwiſe then they increaſe it, that is, by way of moral action per modum objecti, as grace is ſtill both begotten, and confirmed in other Ordinances; It is manifeſt, there is no danger here of advancing this Ordinance above its nature, or condition; but there is very much danger, of being injurious to poore Chriſtians; of diſ-valuing this means of Grace, the ſweet Jeſus has appointed us; of bringing in queſtion, how it can beget any degrees of grace at all, if it cannot the firſt; and eſpecially of being very preſumptuous with the Spirit of God, to goe to limit him in the very ſame way he ordinarily works the ſame effect, in his other Ordinances.
To come now to Mr. Drakes oppoſition. p. 154. He firſt tels us, Some Divines indeed do hold Baptiſm to be a means of Regeneration, but they ſhould not, and he does not.
Anſw. I agree with him, as for Infants; But for the Intelligent, Johns Baptiſm may convince him, whom we find admitting all to it and then exhorting them to amendment, as the uſe (or end) of it; and therfore it is not ſaid, they repented unto baptiſme, but they were baptiſed unto repentance. The end cannot precede what is in order to it, and the effect in eſſe, be before the cauſe in operari. And as for his inſtances in the Acts, That faith was preſuppoſed, It is anſwered, That is an hiſtoricall faith, onelyonly accepting the doctrine of Chriſt, and profeſſion thereof, as is beyond diſpute (to me) in Simon Magus.
P. Ibid. In regeneration the Word is writ in our hearts, and can any man make the ſeal a cauſe of the writing?
Anſw. He may as well aske, can any writing be a cauſe of it ſelfe? But here is the mans error ſtill, The ſeale of the inward writing in mens hearts is not the Sacraments, but the Spirit, and that ſeale I hope, is the cauſe of the writing, and that by the means of the outward writing and ſeale, the Word and Sacraments.
Page 155. He produces my Argument, The Sacrament, is a viſible Goſpel; the ſhewing forth the death of Chriſt is the means of converſion; But the Sacrameut is a ſhewing forth of his death. Ergo. His Anſwer is, This proves onelyonly, that all may be preſent (which he pleads for) not actually receive. Anſw. Methinks the heart of a godly man ſhould at firſt ſcare ſerve him, thus to ſhift, and trifle with this holy Ordinanee, and the Conſciences of people. And yet his granting this is enough, for ſo long as he maintains, that as the Sacrament holds forth Chriſt to the eyes, there is none may be debarred from the ſight, no more then they may be debarred from hearing, where he is held forth to the eare. I argue, Then as Chriſt is held forth Sacramentally to the taſte and touch, there is none can be debarred (to wit, if intelligent Church-members) from the taſting and feeling of him herein, then they can from the ſeeing of him, or hearing: Nay, our force for this is rather greater, becauſe the words of inſtitution expreſſely reſpects the touch and taſte, while Chriſt ſaies this is my body, not barely to ſee, and hear, but to take, and eate. As the Centurion by looking on Chriſt upon the croſſe, beleeved he was the Son of God, So did Thomas by feeling his wounds, beleeve his Reſurrection; And I doe not doubt but that all theſe ſenſes doe afford their grounds of ſuitable meditation, about the melting objects of Chriſts Paſſion, Redemption, and tender mercies ſo repreſented, they may become means to worke upon us through the Spirit of God, which we may piouſly hope for by vertue of an Ordinance. For if Mr. D. ſay (Page 147.) What the word applies by one ſenſe, the Sacrament doth by all ſenſes, and therefore is a more powerful means of aſſurance; I will not doubt to ſay by the ſame reaſon, as it applies the ſame thing with the word, it may have the ſame operation, and as faith comes into the heart at firſt in the one, by hearing alone, it may in the other, by hearing ſeeing, touching and taſting altogether.
Page 156. He brings in my next Argument; In the inſtitution there is a Take and Eat; a Take, for ſuch as have not Chriſt, a word of grace to quicken thoſe, as an Eat to nouriſh others. My ſubſtance is, Here is a free offer and command in this word Take, and we are not to hold it ineffectual. He excepts, Taking and Eating call for acts of faith, and preſuppoſe the habit. Anſ. When Chriſt and his Diſciples preached, Beleeve and repent, The command did call for faith, and repentance, but I hope it did not preſuppoſe the habit in thoſe who were to be converted; ſo when Chriſt ſayes here Take, that gracious word includes Beleeve, or receive me by faith; but faith I hope is required, where it is not pre-required, to wit, required that it may be wrought as well as acted. And herein indeed I place my ſtrength; This Take requires Beleeve, but there is a vertue or power from Chriſt that goes along with his commands; The free tenders of himſelfe, are the conveyances of the grace he requires to the receiving him; even as the Apoſtles words to the Jaylor (Act. 16.31. which he well notes) Beleeve in the Lord Jeſus Chriſt, was the inſtrument to worke that faith, and convert him; And as while Thomas, by feeling Chriſts wounds, beleeved, why might it not be the vertue of Chriſts gracious command, bidding him to put his fingers in his ſides, and beleeve, that produced that powerful application, My Lord, and my God? Now we have Chriſt here likewiſe, preſenting his broken body and blood; and bidding us feel his wounds, touch, and taſte, Take, and eat, be not faithleſſe but beleeving. Here we have a joynt offer and command; and why then ſhould we diſtruſt the power of our Lord, when we have the word of our Lord? What if we had but that one word for us, were not one word from the mouth of our deare Saviour, which is a ſtanding word to his Church, enough to reſt upon? Truly Chriſtians, Let me plead with you: Are the words of Chriſt Spirit and life, or are they not? Is there any power goes along with the tender offers, and precepts of the Goſpel, or is there not? If there be not, why do poor dead ſouls wait on them for life? If there be, then why is there not the like power expected in this precept, and offer of grace? How dull and flow of heart are we to relye upon Chriſt, and expect vertue from his commands? Methinks I could wiſh, that all faithful Miniſters would ſet themſelves to beleeve in Chriſt for this effect, and while they ſhould as it were ſtand round about this little word Take, by their acting faith in Chriſt, and expectations from him, as the Diſciples did about Paul when they ſuppoſed him ſtoned dead, Act. 14. though they judge no otherwiſe of this word, though they ſuppoſe it, but a dead word to the unregenerate, they might finde life in it, for the quickning of their flocks, (as ſome have) and comfort of their labours. If you will not beleeve, ſurely you ſhall not bee eſtabliſhed.
Page 157, 158. He objects three or foure things againſt this: I But we have neither promiſe, nor preſident of bleſſing the command of Taking in the Sacrament, as we have of bleſſing the word preached in order to converſion. Anſw. 1. God hath promiſed in general to meet with thoſe that wait on him in his wayes; and where is there any text that denyes this bleſſing here? If there be none, it is but a ſad thing to diſtruſt God.2 Doe we not know that Jeſus Chriſt did conſecrate this Ordinance with a bleſſing? Now is not Chriſts own action herein as good as any promiſe, or all preſidents, and who can limit that bleſſing to one member above another, or tye up the Spirit of God?3 I pray ſee over leafe, and himſelfe tels us well, This Take is a ſhort exhortation, and virtual Sermon; Now what a thing is this, to demand a promiſe and preſident to prove that the Exhortation and Sermon of Chriſt is converting? Is not the Word converting? And is th…s word leſſe converting, becauſe it is Chriſts? Alas Sirsl the caſe is even clear, and the grand Objection is unbeleef.
2 But the word is both ſeed and food, not the Sacrament. Anſw. 1 Who knows not that the very being and operation of the Sacrament conſiſts through the word; and indeed the nouriſhment we have in it, well conſidered, is onelyonly by the implicite vertue thereof; By which ſame kind of working, may the firſt grace, as cleerly, as any farther degrees, be wrought by it.2 The Sacrament is both ſeed and food too, for here is a Take, and this is certainly ſeed, as a word of grace from Chriſt; and here is an Eat, including food.3 Prayer is no where called the immortal ſeed, yet is it ſeed, I doubt not, in this ſenſe, to beget grace in us.4. Ex quibus naſcimur, ex i is nutrimur, That which nouriſhes us, can beget us, is a principle ſo true, that out the ſame food that goes to the aliment of our owne bodies, doth ariſe the matter, for our childrens generations.
3 But ſuppoſe a man ſtouts it out before, and after the word Take, if actuall receiving can convert him, the Apoſtles rule is not univerſally true. He that eats unworthily eats judgement to himſelfe. Anſw. Suppoſe the Jaylor had ſtouted it out againſt that word Beleeve; had he like to have been converted, if he had not been converted? what a queſtion were this? The truth is, Theſe diſ-junctive ſuppoſals are but vaine and evil: And therefore I ſhall only fore warn tender conſciences to take heed of that Dilemma that lurks here; He that receives worthily is converted already; He that receives not worthily eats his damnation. Let us rather perſwade our ſelves; 1 That a man may be in a ſtate of unregeneracy, & in that ſenſe unworthy, yet may hear, pray, or receive worthily in his kind (in ſuo genere) when he is ſo wrought on by it, as to make a ſaving uſe thereof; for it ſeems not to me ſo tollerable to ſay, a man heard unworthily when he was converted by it.2 There is a general eating damnation, as the unregenerate in ſenſu compoſito during that eſtate, ſinnes in hearing, praying, and in all he doth; and ſo this is cleerly anſwered, with other duties; or there is a particular eating damnation, or judgement in the Apoſtles ſenſe, and that judgement he ſpeaks of; appears to be thoſe temporal judgements which were brought upon the Corinths, not for their coming to the Sacrament in an unregenerate eſtate, but for their not putting a difference between this ſacred Table, and a common, (that is, uſed it not as a holy inſtitution) which is the direct meaning of both thoſe phraſes, eating unworthily, and not diſcerning the Lords body, which expound one another, or not for an unworthineſſe of unregeneracy, but an unworthineſſe of prophanation.
4 But ſuppoſe a man may be converted by that ſhort exhortation, and virtual Sermon, Take, That may be done by bare preſence, &c. Anſ. If all come to this ſtill, you may ſee what he muſt have, A Sacrament without receiving, which yet himſelfe decryes. When Chriſt ſayes, Take, it is to this end, to eat, and who dare ſeparate Chriſts end from his action? Let this ſuffice, we have here both words, Take and Eat, for our encouragement; and we need not doubt, but all the Sacramental actions doe as it were, in a kinde of communication of proprieties, interweave their vertue in working upon each man according to his condition.
When God commands us to make us new hearts, Ezek. 18.31. Eph. 4.23. he tels us otherwhere, Ez. 11.19. I will put a new heart in you; ſo Chriſt bids us Take. Yet faith is the gift of God; Now then Man is to wait on his duty, and to expect a power in Chriſts precept. For my part, let others look on this word onelyonly as an empty liveleſſe word; I ſhall endeavour to let it ſinke in my heart: And though I am a poor unworthy ſinner, that am not ſure I have faith enough to ſave my ſoul (the Lord increaſe it) yet methinks I doe ſo pathetically beleeve the goodneſſe and ſweerneſſe of Chriſt, that I dare lay my life on it, he would never have ſo indeterminately commanded, Drinks you all of it, if ſo many thouſands of unregenerate members that come thither, muſt but neceſſarily thereby eat their damnation. I muſt confeſſe, I doe ever ſuſpect my owne weakneſſe, and am tenderly afraid left I ſhould ewe, and hurt others; (and therefore I beſeech every Soul to look well to the word, and his owne conſcience, and truſt nothing on me) yet doe I finde amidſt the doubts and fears of my ſpirit, a ſweet melting, and repoſe of my thoughts, in this anſwer, which I muſt make unto my Saviour, when he calls me to account for what I have writ. Lord here is expreſly thy command, and I durſt not nullifie it to any that are capable of it; Here is thy tender offer of grace, Take, and I durſt not bring up any ſuch hard thoughts on thy wayes to fright men from thee. And now I am aſſured, Lord, thou wilt as freely forgive me if I place too much truſt, or would raiſe too much confidence on thy bare word, as thou wilt forgive others, if they place too little in it. For though the Fleſh profiteth nothing yet the Spirit quickneth, and thy words are ſpirit and life.
Page 159. He brings in this inſtance of mine; Suppoſe a moral Chriſtian, who cannot be denyed, prepares himſelfe and ſo comes, ſhall the Sacrament be neceſſarily fruitleſſe to him? He anſwers, not withſtanding all his preparatory acts, he comes to the feaſt without the wedding garment. Anſw. This himſelfe ſatisfies; for the Feaſt he ſayes is Chriſt, and I hope a man muſt come to Chriſt for converſion. As for my words, Doing his beſt; you muſt take them in his kinde, as of the regenerate in his kinde. And whereas he thinks I attribute too much to a few dead acts of a natural man, he miſtakes; for I attribute all to the power of Chriſts command, and the efficacy of his quickning grace in the uſe of the means.
Page 160. Actual receiving is no act of God, but of the creature, and an outward act too, and therefore hath not a converting power in it. Anſw. A very mature and digeſted Argument! Hearing is no act of God, but an outward act of the creature; and if you will too, hath no converting power in it; therefore it is not a means of converſion. Tertius E coelo cecidit Cato.
As for his old cloſe, that the fruit of the viſible and audible word may be attained here by bare preſence, it will not ſerve, ſeeing the fruit that is to be here attained, is not of the word onelyonly as viſible and audible, but alſo as tactible, and guſtible, while the Sacrament holds forth that word of life, which we have not onelyonly ſeen and heard, ſaye: John, but alſo handled; and of whoſe fleſh and blood we muſt eat and drinke, ſaith Chriſt himſelfe. And as for the cuſtome of the ancient Church, Ite miſſa eſt, it is not to bee vilified, becauſe it is directly contary to him, but to be weighed with the former grave judgement of our owne Church, and the expreſſe text, Drinke you all of it, and they All (that were preſent) dranke of it.
Page 161. For what he anſwers to my ſecond inſtance, of an humbled ſoule, to wit, under the preparatory worke of grace, yet no: fully faſhioned for the receiving the habits which are ordinarily infuſed per modum acquiſitorum, I ſhall ſay nothing, but onelyonly aske this great Doctor, How was his ſoule infuſed in his body after it had its due time of diſpoſition for it? It is true, as for all preparatory works, noſtris viribus, as the meer iſſues of Free-will, we diſprove them, but as they are the previous operations of the Spirit (which through our fault it is, they often prove abortions) it is no more derogatory to attribute them to him in our Converſion, then it was to God, to take ſix dayes to the Creation. I ſay then, Can he tell me this? How was his ſoule produced at firſt in his natural birth? Can he tell me the way of the wind? Joh. 3.8. If he cannot, how will hee define mee the way of the heavenly Spirit? If hee cannot tell mee the things that are with him, How ſhall his veſſel comprehend the wayes of the moſt High?
As for my inſtance of Luke 24.30.31. (though I onelyonly alluded to it) Calvin hath theſe words upon it, Auguſtinus & plerique alii ſenſerunt, panem hunc po…rectum fuiſſe …n ſacrum corporis ſui ſymbolum, & hoc dictu plauſibile eſt, Dominum in ſpirituali demum caenae ſpeculo agnitum fuiſſe, nam diſcipuli corporalibus eum oculis intuiti non cognoverunt. Now what Saint Auguſtine, and moſt others thinke true; and what Calvin judges plauſible (though hee addes for his owne part, ſimplicius accipio) Maſter Drake anſwers, It is a dictate ſo abſurd, that the very naming it, is a ſufficient confutation.
Page 162. By preſence, benefit may be gained, but the danger of eating and drinking unworthily, cannot be incurred without receiving, &c. Anſ. Methinks the man here ſpeaks very carnally. His Doctrine is this, If you ſwear by the Altar it is nothing, but if you ſwear by the gift upon it, you are guilty; If you partake of the Lords Table without Faith, you are without danger, but if you actually touch the bread upon the Table, and eaſe, you become a debtor; I pray which is greater, the bare Bread and Wine, eating, and drinking of the Inſtitution it ſelfe, and conſecration, which ſanctifies the Elements? For my part I never imagined, but the words eating and drinking, 1 Cor. 11.27.29. are ſpoken Synecdochically, for the whole duty of the Receiver, who can never be guiltleſſe when Chriſt is offered to him (and that he ſayes is to all preſent, though they onelyonly looke on) if he does not receive him by Faith; So that, if I may ſpeak as I think, It is not the bare eating and drinking we are to ſtand upon, in compariſon of his ſerious addreſſe unto Jeſus Chriſt, according to his condition.
Page 163, to 167. Whereas I ſay the Sacrament and all the Ordinances are primatily and directly means of grace, and remotely means of converſion and confirmation; He pretends as if I went about to blind my Reader, with a converſion of our ſelves, inſtead of Gods converting us, and ſo purſues his trace. Anſ. I muſt confeſſe to you here he is miſtaken, for this never came into my thoughts, as my words following plainly declare, which are, This grace which he diſtributes as a moſt wiſe God, works in every one as his ſtate and need requires(where he does ill, p. 166. to ſubſtitute others, and cry abſurd) in the regenerate for their ſtrength and eſtabliſhment, in the unregenerate, for their converſion, Mr. Drakes weakneſſe, here then, is apparent, that cannot diſtinguiſh between gratia operans, and operata; I ſay the Ordinances are meanes, whereby God works, or the Spirit moves; and though gratia operata is Regeneration, or confirmation it felſe; yet gratia operans, I hope, lies indifferent between the regenerate and unregenerate, (as men come to ſeek to God for it, in his means) and is indeterminate to either effect. So that this buſineſſe is ſo clear, I take it, to any unprejudiced underſtanding, that I am glad to be put to no more trouble by ſo many pages.
Page 168. As for his exceptions againſt our diſtinction of an outward and effectuall converſion, the right conceiving the terms onelyonly may ſatisfie, and I will explain my ſelfe thus: In the ſoule there is two faculties, the Underſtanding, and the Will; There is accordingly a double converſion, either unto the things which before we did not know, or to the right improvement of the things we do know; or there is a converſion to a ſincere Religion, or to be ſincere in our Religion. The firſt of theſe muſt neceſſarily be wrought by teaching onelyonly, and perſwaſive Arguments, unleſſe by miracle; but when we once are informed by the word, then do all the other Ordinances conduce to bring that knowledge into the heart and life; So that here does likewiſe ariſe that other diſtinction of mine, of the principall converting Ordinance, and ſubordinate, which work by vertue thereof. Now if you will ſuppoſe a heathen ſufficiently knowing, in the myſteries of our Religion, I doe not doubt but this ſolemnity were apta uata to convert him, becauſe it ſhewes or holds forth that which is a means of Converſion. But theſe two things we muſt know as ſure; 1 That it cannot beget any aſſent, or reverential apprehenſions, but upon ſuppoſition of the vertue of the principal Ordinance; to wit, that he is informed (before, or at preſent) in the meaning hereof; For this bare knowledge alone, is that which is neither encreaſed nor begotten by the Sacrament, but the Word onelyonly, that inſtructs us about it.2 That God hath not appointed it for this uſe, but contrarily commanded, that every man ſhall be firſt initiated in the Church by Baptiſme before he communicates, No uncircumciſed perſon ſhall eat thereof. And here is anſwered thoſe two Objections, page 163. which ſhew you how low Mr. D. is brought, If the Sacrament can convert, how dare Mr. H. exclude Infants (which is eighteen times) and heathens? I anſwer, becauſe it converts by a joynt vertue of the word, and diſcernment, which children have not; and becauſe the unbaptiſed (which is the caſe of heathen) are forbid to eat thereof, Exod. 12.48. 1 Cor. 14.40.
And now at laſt, if you will bring the point even with the ſame in Baptiſme of Infants, and doe nothing but urge upon me for an expreſſe text where this Sacrament is ordained to this end to convert any; I will demand of you firſt, an expreſſe Text, where it is inſtituted for Edification (which yet by cleer argument you may ſhew) and when you have produced that, I will manifeſtly ſhew you; 1 That this Edification refers to the viſible body, Saints by calling, or the whole Church.2 That there are many unregenerate members among them; and then I demand how it can be appointed to edifie members, if it be not a means of begetting grace in ſome, as encreaſing it in others? As for the terme (this word) Edification it is cleerly common to the viſible Church, 1 Cor. 14. Inſomuch that when an unbeleever comes in amongſt them, verſ. 23. All things are ſaid yet to be done unto edifying, verſ. 27. What Miniſter doth not pray ordinarily for his whole people that they may be edified? Church-cenſures are for Edification (2 Cor. 13.10.) but I hope it is not the regenerate onelyonly are cenſured. We need look no further then Rom. 14.19. and 15.2. the word is ſo ordinary, that what is done for our neighbours good, is ſaid to be for his edification.
Page 169. In that word (fancy) hee wrongs me; For his ſenſe it is anſwered, A vital Ordinance can beget life.
Page 170. Mr.H. makes confirmation of the Covenant a primary end, confirmation of our faith a ſecondary end of the Lords Supper; I wiſh he did not ſhew himſelfe, as little skilled in morality, as in Logick &c. Anſw. One would verily thinke here, that Mr. H. ſure, was in ſome great abſurdity, by this mans language; but will you be pleaſed to turne to Mr. D. himſelfe, page 126. The Sacrament (ſayes he there) relates to things, and thus as ſeals, firſt they confirm the Covenant; Secondly, they confirme faith. I pray marke it; And is it not worth your notice; how much he is skilled in Logick, Morality, Phyſick, and what not? that can finde you out a diſtinction between my Primary, and Secondary, and his Firſt and Second? It is even pity ſo ſamous a man ſhould forget all his learning here, and exclaim thus at me, for ſaying the ſame thing he doth; nay the ſame thing, the truth, and others doe with us: For let me helpe him out here, There is the end of the Ordainer, and the end of the Ordinance; It may be true, that the Churches Edification, is primarily in the intention of the Ordainer, but the primary end of the Ordinance, muſt be that which goes into the Inſtitution, and the ſecondary that which flows from it: Now the end that is thus expreſſe in the Inſtitution is, for to be a memorial of Chriſts death, or the Covenant by his death, and ſo outwardly to ſeale, ſolemnize, or confirm the Covenant, and then the confirming a mans faith (as begetting it in others) is plainly a conſequent effect, reſult, or concomitant thereof. By this one paſſage well conſidered, you may have a gueſſe at the man.
As for his following exceptions from page 171. to the end of the Objection, where he carps at me, for putting in the whole duty of the receiver, both before, and after, as well as In receiving (and what practical Divine doth not tell us of awakening the vertue of the Sacrament by after-meditations) page 172, 173. And for that phraſe, Baptized into the Church, which I take to be a good explanation of being baptized into Chriſt, page 174. And for thoſe termes of a general faith, Doing a mans beft, &c, they are not worth any farther notice: So likewiſe where he ſnarles at my alluſion, page 175. in that word, (belongs) The harveſt belongs not to the Reapers, but to Boaz himſelfe: And that other (penitently inclined) which yet I purpoſely picked out inſtead of penitent, &c. what pitiful poore things are they, as if he envied me barely an expreſſion? even as Leah caſt a blear eye upon Rachet, onelyonly becauſe ſhe was beloved and accepted.
Waving therefore theſe letts, I ſhall proceed to gather together my Arguments to prove the Sacrament, and actual receiving (which is the thing only he oppoſes) a means of the unregenerates edification, and conſequently his effectual converſion. And they amount to twelve, beſides the chiefe of my laſt booke, as it is verbum viſibile, with others, the Reader may finde out himſelf.
1 It is the duty of every intelligent member to frequent the Sacrament; but officium, eſt propter beneficium; Ergo, Mr. D. here indeed doth moſt ſadly, and without ground argue, that the Sacrament cannot doe an unregenerate man good, but certaine hurt, therefore it is not his duty. The weakneſſe whereof is manifeſt, becauſe 1 It is not mans benefit, but Gods precept, is the ground of duty.2 A thing is not good, and our duty, and therefore God wills it, but God wills it, and therefore it is good, and our duty. But wee argue (I take it) firmly againſt him; It is his duty (the duty I have proved good in my fifth Reaſon, and eighth Objection) and therefore it can doe him good, for all the Commands of God are good; and it is but an heavy thing to bring up ſuch an evill report upon the good land of the Sacrament. This is the caſe: If the Sacrament can do an unregenerate member no good, then muſt ſuch be either bound neceſſarily to eat and drinke their owne damnation, or elſe the Sacrament is not their duty. The former Mr. D. muſt renounce; and for the latter, if he can give me but one Text, I will yeeld to h…m, if he cannot, let the pious conſider whither they muſt come to deny this point (for therefore have I ſet this Reaſon formoſt) and that is, through mans impotency to make void Gods Authority.
2 All Gods Ordinances within the Church are means of grace, whether firſt or ſecond, to be get or encreaſe it; as God hath declared, that hee wil meet with thoſe that wait on him in his wayes that come to his houſe. that ſeek his face, and th… like; Ergo: You muſt produce ſome Text where converting grace is denyed peculiarly to this means or you wrong it. If any ſay this is a negative which ought not to be proved; I anſwer, though it be ſo formally in the words, yet materially in the thing i… is an affirmative, for he that excepts out of a general affirms a limitation, and muſt prove it. I have before (in 3. Edit.) expreſt this thus. If there be a previous operation of the Spirit on ſome, preparatory to converſion, & God hath appointed his Ordinances in general, as the means for obtaining grace, both firſt and ſubſequent, commanding them as duties and promiſing a bleſſing, which affords a Peradventure, to the unregenerate, in the uſe of them; why ſhould wee bereave the Sacrament of this effect, which the Scripture gives it in genere, as an Ordinance, whilſt in ſpecie, it no where denyes it, and Reaſon likewiſe by the firſt Rule of the Ante-predicaments. For the Antecedent preparations to bring men to Converſion (ſaith Pemble) they are either outward, namely the obſervation of the external part of God worſhip, as frequenting the word preached, prayers, Sacraments, keeping the Sabbath, or inward, &c. Our Divines preſſe upon men ever whiles they are unconverted, the neceſsity (to wit, from the ſtrict Commandement of God) and profitableneſſe (to wit, from Gods promiſe, and ordinary proceedings) of all thoſe forementioned preparations (pag. 81, 82.) and it may be thoſe two pages may eſtabliſh you.
3 There is but an It may be, A peradventure, A who knows what God may do? For the converſion of any in the uſe of all means beſides, becauſe there is no ſpecial promiſe of grace in the beſt uſe of meer naturals: But there is An It may be, granted by our oppoſites to the Sacrament, for converſion, At, though not By, occaſionally, though not intentionally, as ſome ſpeak; Ergo. If Mr. D. grudge thus much, then he muſt bring it to a Cannot, Actual receiving cannot convert any; and if he doth ſo, he takes upon him to limit the Spirit of God in the very way he uſually workes the ſame thing in other. Ordinances. If he ſay he can, but will not; How knows he the minde of the Lord, who hath made him his Counſellour? That what he hath done to ſome, he may not do to others? It were a miſerable thing for ſome poore ſinners, if the gracious Spirit in many reſpects ſhould do no more good upon them, then men would let him.
There is here (I judge) a point carefully to be conſidered, to diſtinguiſh between a general, and …pecial promiſe, or as ſome expreſſe it between Half …romiſes, and full promiſes, or as I would ſay it, A Peradventure promiſe, and an Aſſured Promiſe; We hold that God hath made no promiſe of …race (that is no ſpecial, whole, or aſſured promiſe) to natural workes before faith (to wit, as any condition of the firſt grace) which is his moſt free gift; for then Facienti quod in ſe eſt, ſo much de…ryed, muſt prove a ſound principle. But wee are yet to preſſe theſe kinde of general tenders, half, or …eradventure promiſes, together with Gods good nature; that none may want encouragement to duty.
4 If the Sacrament be converting, as it is a Viſible word, or holds forth Chriſt unto the eye, then muſt it be converting, as it is a Guſtable, Tactible Word, and holds him forth to the other ſenſes, and the rather, becauſe the touch and taſte comes within the Veirge of the Inſtitution. But the former is granted; Ergo.
5 The Precepts of God are lively, and operative, and the offers of grace are the means and conveyances of that power we have not in our ſelve… to receive it; But here is this moſt ſweet and gracious offer and command, Take and Eat Ergo.
6 The reclaiming a man from ſome particula… vice, or vices, is a good ſtep forward towards Repentance and Converſion; But the Sacrament is a conſtant experiment hereof, ſo that thoſe paſſage… of ſome men; (be their eſteem never ſo great) who dare ſay, that the Sacrament can doe no good to the poor unregenerate Chriſtian, but certaine hurt are ſadly to be diſ-owned, and expunged eve… with their tears. This caſe (in Edit. 3.) I have propoſed thus. Suppoſe you have a Sonne, … good natured, yet unregenerate youth, addicte… to ſome vice, as drunkenneſſe, he ſeeks to Go… for pardon and grace, ſo comes, and takes th… Sacrament upon it, he will never by the Lord helpe be overtaken more; Well, this engagement now lyes ſo ſolemnly upon him, he is ever after a ſober man, and this no doubt, is not likely onelyonly but very frequent to natural conſcience, working on moſt ſuch particular, and temporary converſions. Now I pray Sir, what thinke you of ſuch a fruit as this? Would you diſlike your Somes comming to the Sacrament, or bleſſe God for it?
7 The acting, or exerciſe of common grace, and endeavouring to doe what a man can, is another good ſtep forwards towards Converſion; But the Sacrament, which is for the exerciſe of Faith, Love, Repentance, Thankfulneſſe, as ſpecial graces in the Regenerate, is the means to exerciſe the like common grace in the Unregenerate. Ergo. For my part I judge it good ſtill for a Chriſtian to be doing, and whether he be effectually converted or no, yet hath he cauſe, and ground ſufficient to love Chriſt, and be thankfull, to mourne for ſinne, and to doe well; He hath beſides a knowledge, affections, and ſome ability to doe it in ſome manner, though not as ſincerely as he ought. And as I ſaid of the Promiſes, I will ſay of Gods, acceptance; there is a kinde of halfe acceptance, or rather a comparative acceptance, ſo I will chuſe to expreſſe it, God accepts comparatively of ſuch actings of the heart toward him, and waiting in his wayes though a man be unregenerate, to wit, in compariſon of a total omiſſion, or neglect thereof.
8 The ſolemne engagement of the ſoule unto Chriſt upon his termes, to relye upon him as a Saviour, and ſubmit to his government (as the former were ſteps) is a means of a full, and effectual cloſing with him, if Gods Spirit ſhall be pleaſed to act with it. But actual receiving is a means for engagement of the ſoule to the conditions of the Covenant, or the termes of Chriſt, which a man may binde himſelfe to, before he hath performed, even, as Souldiers, ſervants, and all relations, do liſt, agree, and oblige themſelves to their ſervices and duties, and ſtand to them after. Ergo. Here I thinke moſt Chriſtians know by their owne ſpirits, that they have very good reſolutions at ſome times (that make them fit for the preſent againſt all doubt) and yet finde often they come to nothing. Now what can more conduce (under the word) when we have ſome purpoſes of leaving ſinne, and aſſent to the termes of Chriſt, to beget a full conſent of heart, and make them ſerious, then the obligation of this Ordinance? A penny in earneſt, bindes ſome men more, then twenty promiſes.
9 That which can beget more degrees of the ſame grace, can beget the firſt grace, unleſſe theſe degrees are begotten ſome other way then that is; But all grace (firſt and ſecond) is begotten alike, as the Ordinances, propoſe the object, and then the Spirit of God by enlightning the minde, and a touch upon the will, brings the heart to imbrace that object; which object is ſhewed forth in the Sacrament, as in the word; and it is a miſtake, to thinke that the ſecond grace (though it be within the promiſe which is ſealed,) is exhibited by way of obſignation (for there is onelyonly a fight to it this way conveyed) but it is wrought (I ſay) through the Spirit of God by the way of moral operation onelyonly, as the firſt and ſecond grace both, are begotten in reading and hearing, &c. Ergo.
10 The ſad conſequence of this Tenent, that the Sacrament belongs onelyonly to the effectually converted is ſorely againſt it, and that both for the giver and receiver. For the Receiver, this will cut off every poor doubtful Chriſtian from the Sacrament, For 1. If I am bound to receive when I am regenerate, and bound to forbear if I am unregenerate; then muſt I be perſwaded in my conſcience that I am regenerate, or elſe I cannot eate in faith; and he that eateth and doubteth is damned if he eat. I deſire this may be tenderly weighed.2. Upon this account every one that comes, profeſſes himſelfe converted, and if any man be but doubtfull that he is not yet converted, he cannot come but he acts a lie, and is a publick hypocrite; which is a thing ſo hatefull to him, that rather then he would profeſſe of himſelfe, what he does not know, he would confeſſe his unworthineſſe, and never come there: and thus ſhall every humble tender Chriſtian only keep away, and the ſelfe-juſticiary-harden to death. For the giver, firſt, The caſe will be near the ſame, for the Sacrament cannot be adminiſtred according to rule, nor he act in faith, unleſſe both the receiver is regenerate, and he aſſured of it (which he cannot be) if regeneration were a qualification commanded as neceſſary to receiving. Secondly, Men will be ready to think themſelves converted, when they are admitted, and the formal Chriſtian reſt in his eſtate, when he ſhould come hither to repent of it. Thirdly, The beſt Miniſter muſt fal infinitely ſhort in the diſcharge of his tryall, were any at all required upon this ground. The Lord Bacon obſerves of Philoſophy, the firſt and lighter taſtes thereof inclines the mind towards Atheiſm; but a more fixed and deeper contemplation brings it about again unto Religion: So doe I judge here, the firſt touches of Conſcience in the pious, have inclined them to a trial of others fitnes and unfitneſs to the Sacrament, but a more ſerious and digeſted conſideration of the iſſues of it, wil bring them about to the Apoſtle, Let a man examine himſelfe, and the Miniſter onelyonly doe his beſt for their Inſtruction.
11. The confirming of a Chriſtians Faith in generall, or his aſſent unto the truth of the Covenant in Jeſus Chriſt to him in particular, is a means of bringing up his heart to a ſpeciall Faith; for I am perſwaded here lies often the root of unregeneracy, that men doe not firmely beleeve the Goſpell; and where the holy Spirit works beleeving impreſſions, he ordinarily brings in the ſoul to him. But the Sacrament is a means of confirming Faith, and that directly in this act of aſſent, (which is common in its degree to the unregenerate with the regenerate) that if I will beleeve, repent, or accept of Chriſt, I ſhall be ſaved; Ergo. Unto this purpoſe Mr. Calvin hath a clear paſſage, Primum verbo ſuo nos docet Deus, & inſtituit Dominus; deinde Sacramentis confirmat; poſtremo ſancti ſui ſpirit us lumine, mentibus noſtris illucet, & aditum in sorda noſtra, verbo & Sacramentis, aperit. So that whereas Calvin with others, ordinarily cals the Sacraments confirming Ordinances; I ſhall take their meaning only thus, that they are not appointed to convert the Heathen to the Church, but to incorporate the members thereof, Who being inſtructed by the word, and confirmed by the Sacraments, the Spirit of God in the uſe of both (both Words and Sacraments, ſo he ſpeaks) opens a paſſage into their hearts, to wit, for their effectuall converſion, Calv. Inſt. lib. 4. cap. 14. ſect. 8.
12. The ſolemne application of the Covenant to a mans ſelfe according to his eſtate, to wit, of ſalvation through Chriſt if he will beleeve and repent, and of judgement from Chriſt if he continues in his ſins, and does not turn effectually unto him, is the very onelyonly way whereby the Spirit uſually worketh conviction, and ſincere converſion; but actual receiving of the Sacrament, is a ſolemn means of ſuch an application: Ergo. The Apoſtle, Ro. 10.4. tels us Chriſt is the end of the Law; in this Law Gal. 3.10. it is written, Curſed be every one that continueth not in all things which are written therein to doe them: Unto this curſe Deut. 27.26. All the people were to ſay Amen. It is nor poſſible all the people ſhould be guiltleſſe; yet this Amen is a particular application, ſo that the malediction it ſelfe, as well as the precept, is to be particularly applyed, for a Schoolmaſter to Chriſt, who is in that reſpect ſaid to be the end thereof. Now then, muſt a Chriſtian that does not as he ſhould, unfainedly repent, but harbour his ſins in his heart, apply the Covenant in the right part, to wit, that judgement which is due for them, and is both denounced and ſealed, to make him turne ſincerely from them, unto the mercy that is together offered him, if he does. And while his heart melts, and hee humbles himſelfe before Chriſt as worthy thereof, he lies under the very ſtrokes of Gods Spirit, to drive him in effectually to him.
When the Apoſtle 1 Cor. 11. bids us examine our ſelves, leaſt we eate unworthily, and drink our damnation, he ſweetly addes, for if we would judge our ſelves, we ſhould not be judged. There are Scriptures I find, that will ſupport a Chriſtian in his duty, yet happily will not hold the diſputes of men, that go to take the comfort of them from us: In this caſe the pious ſoule is not to hearken to them, but to ſtrengthen it ſelfe in attendance upon God. There is a ſweet promiſe therefore comes often in my mind with this Text, I will not ſay a promiſe to diſpute withal, but to reſt upon for our encouragement. It is in Zach. 10.12. I will poure out the ſpirit of grace and ſupplications, and they ſhall look upon me whom they have pierced, and they ſhall mourne. Poor ſoules! you have in the Sacrament, as in the Word, Jeſus Chriſt repreſented to you as pierced; you are to apply it, and ſay, Here Lord thou haſt promiſed to pour out the Spirit of grace on thoſe that look on thee for to mourn over the wounds which they have made in thee, by their ſins; Let the ſight of thy broken body, break my hard heart; Let the ſight of thy pierced ſides, pierce mine eyes; and of thy bleeding heart make my heart to bleed, in an unfained repentance, and converſion towards thee. Let this Word of the Lord be good unto me, which he hath ſpoken.
It is no wonder there are ſo few Chriſtians converted at the Sacrament, when we do not uſe it for converſion, when the Miniſters have no expectations from Chriſt, nor inſtruct their people for it. And if any of them ſhall have ſome good impreſſions wrought upon their hearts by this bleſſed Ordinance; while they are taught it cannot convert them, they ſhal but diſtruſt the work to be ineffectual, and ſo derogate from the good Spirit, be injurious to their poor ſouls, and if poſſible, looſe, quench, and not improve it.
For my part therefore I will exhort every one to a ſelf-examination, and if he does not find himſelf regenerate, but willing to go on in his ſins, and refuſe Jeſus Chriſt, I will not gratifie him ſo far, to ſay he muſt ſtay away; as if he were now to lay by the thoughts of him; This were doctrine after the Fleſhes owne heart, but I judge rather, his duty ſtill lyes upon him for to come; He is to be remembred of the death of Chriſt, unto which he contribute by his ſinnes; he is by his actual receiving, both to aſſure his ſoule of a juſt condemnation, unleſſe he repents, and to binde on his conſcience his certain duty of Faith and Converſion, if ever he be ſaved.
And now whereas the Devil uſually doth beat off poor ſinners from acceptance of Chriſt, by affrighting them with the ſtrictneſſe of his termes, as if they ſhould but encreaſe their hypocriſie, unleſſe they could be immediately perfect; I will adviſe thee if thou canſt not ſincerely leave all thy ſinnes at once, yet doe not give up thy ſoule quite as loſt, but rather; firſt bewailing and condemning thy ſelfe wherein thou faileſt, engage againſt ſome one corruption or other, and ſo wear them off, if thou canſt not otherwiſe, by little and little. Truly Chriſtians, it were ſome good uſe of this Sacrament, if the blood of Chriſt may every time waſh away one ſtaine: It were much better ſure, then to trample on that blood, and reject it. I would have thee likewiſe, if thou canſt not at once bring up thy heart to that full obedience as thou oughteſt, humbling thy ſoule ſtill for thy infirmity, reſolve at leaſt this time upon one duty, and next upon another, and bee reforming according to thy ſtrength; It will be ſomething if a poore ſinner can but every Sacrament get one ſtep forward neerer God; for I am perſwaded wee may ſafely ſay, that ſuch a perſon, if he be not yet converted, is more in the may of effectual grace, he is neerer to the Kingdome of Heaven, (Mark. 12.34.) then before, and Chriſt is better pleaſed with him, to make ſome good uſe of his Ordinances, then wholly to neglect them, Mar. 10.21. Jon. 3.9.10.1 King. 21.29. &c. What if thou ſhouldeſt not yet have any ſaving grace, this will not ex…ſe thee from thy duty; Thou haſt, I hope, ſome kinde of faith, love, and thanks to give unto Chriſt, and why ſhouldeſt not thou offer to him that poore mite that thou haſt, and ſay, O my Saviour, Though I may not yet be permitted with John to lay my vile head in thy boſome, yet will I with Mary fall downe, and catch hold of the feet of my Lord; I will condemne my ſelfe, wait on thy Free-grace, and do my duty.
The Scripture in ſome places tels us, we have no ſufficiency of our ſelves, Of him we have the will and the deed; yet in others, it layes the whole ſtreſſe on mans ſelfe, Why will you dye, O houſe of Iſrael? &c. The beſt reconciliation I thinke of ſuch Texts, will be by practiſe; A Chriſtian is to labour and ſet himſelfe to his duty, as if he could gain life by it, and yet is he wholly to depend upon the Free-grace of God in the doing, as that alone which can make it effectual. And with ſubmiſſion, I judge that all thoſe actings and tendencies of mens hearts towards Converſion, in the uſe of means, if they end in Converſion, ſhall be reckoned upon a regenerate account, as if they prove but abortions, they ſhall be reckoned upon a natural account, at the great day.
There is indeed ſome diſtinction the Scripture ſeems to put between unregenerate men as to Gods worſhip, in ſuch places, as Prov. 28.9. Pſal. 50.16, 16, 17. with Pſal. 106, 79. and 44. 1 King. 21.19. &c. I ſhall not venture hore upon any exact uſe of it, but onelyonly beſeech my Readers, that as I have been tender, you ſhould not bring a guilt on your ſelves, by a neglect of your duty, you will not ſo ill requite my Labours, to bring a guilt on me, by any careleſſe, ſecure, preſumptuous performance of it. I muſt profeſſe againſt you, I doe not teach you this, I doe not teach any to come, and come unworthily; but to come worthily, yet to come. I tell you, you muſt examine your ſelves, humble your ſelves, reſolve againſt your ſinnes, ſet upon duties, Come then, and let us reaſon together; If you thinke worthily of your ſelves, you ſtand on your own juſtification, look well to your condition, But if you will judge your ſelves, you ſhall not be judged.
We read of Eliſha when he had got the Mantle of Elijah, he ſmote with it on the waters, ſaying, Where is the Lord God of Elijah? Our Saviour Chriſt hath aſcended to his Father, and left us this Sacrament, as the Mantle, or Symbol of his Body, Come thou now, ſmite on the waters of thy heart with it, and ſay, Where is the Lord God of Jeſus? Where is the grace, life, power, vertue of his Ordinance, which thou, O Lord, canſt make effectual to us when thou pleaſeſt, for our converſion, as our confirmation.
I ſhall therefore now cloſe up this point with one preſident, from a neighbour Miniſter, a man godly, judicious, and truly worthy, whoſe teſtimony is without exception; and whereas Mr. D. is ready to cite me before the great Tribunal, I may appeale thither to thoſe many Saints in Heaven, together with this party, that will riſe up for me, and bee my witneſſes, by their own experience, for a converting power in this Ordinance.
Being deſired by Mr. Humfrey to testifie under my hand what he hath heard me relate by word, I could not (though differing from his opinion about the Sacrament) but grant his requeſt, and teſtifie this truth.
There was one Thomaſin Budde, who lived from the time of her Converſion to her death an eminent Chriſtian under my charge, who hath often affirmed to me, that my very delivering to her, and her receiving the Sacramental bread and wine, was the firſt thing which ſhe ſenſibly perceived by the power of the Spirit brought over her will to the acceptance of our Lord Chriſt Jeſus; the vertue of which Ordinance, remained forcibly with her, to her death, which was ſome five yeers after. A little before that time, ſhe was extreamly ignorant and obſtinate, and only had ſome ſlight motions, and conviction wrought on her, before her admiſſion to the Ordinance, by my diſcourſing with her.
Richard Fairclough Paſtor of Mells.