A Rejoinder to Mr Drake, Part 2 · Section 8
Sect. 8 THe eighth Objection is, Thoſe that receive unworthily eate their damnation. Unto this I anſwered. 1. On the Churches part.2. On the Receivers.
For the Church (that is Miniſter and Joyners) I judge this cannot be made to concern them he excepts p. 178. 1. Paul ſays Let a man ſo eate. Anſ. This concerns the Receivers to which I ſpeak anon.2. But his words are not to bee underſtood reſtrictively. Anſ. Belike then by Mr. D. the Apoſtles foreign muſt be thus interpreted, let a man examine himſelfe, foreign, and ſo the Presbytery having examined him, let him eate.3. Church-Officers had need to pray, Lord forgive me other mens ſins. Anſ. And therefore to take heed how they keep away men from Gods Ordinance.4. It is abſurd in Reaſon and Divinity, by an affirmative to exclude a negative, to ſay, I muſt examine my ſolfe, therefore another muſt not examine me. Anſ. 1. I ſhall hore then deſire Mr. D. to ſee and acknowledge this ſame abſurdity in himſelfe (who goes wholly on this ground) for if affirmative propoſitions are not excluſive (which is his meaning) then how can he ſtill argue and impoſe on us, that becauſe the Apoſtle ſaies, let a man ſo eate, therefore a man muſt not eate, unleſſe ſo.2. If this be abſurd in Divinity and Logick, it may bee demanded, how then will Mr. D. make good, therefore another muſt examine me: I will tell you how hee may in Rhetorick, per Apoſiopeſin, for the Scripture ſayes nothing of it.
For his ſimile of poyſon p. 179. 180. he tels us, 1, Whoſoever can, ought to hinder his brother from drinking poyſon. Anſw. There is no doubt of it.2. The Sacrament to ſome is poyſon, as one mans meat is anothers poyſon. Anſ. This inſtance may ſatisfie us, I muſt give a man his food, and ſo I give the Sacrament; if by his ill uſe of it, it turnes to poyſon, this is accidentall to the nature of the thing, and to me; I muſt doe my duty, as in the word 2 Cor. 2.14, 15, 16.But 3. He ſaies, he may know, and judge, when the Sacrament is poyſon to any. Anſ. This were ſinfull to ſay, but that he addes, by the effects and, conſequents, ſo that he muſt firſt belike, give them a little poyſon to try them. But I pray what arguing is here in the mean while? Becauſe he ſees ſome men after receiving worſe then formerly, therefore, he knows the Sacrament is poyſon, and before-hand (like a Phiſitian) wil not give it.4. The Sacrament may be applied before all, not to all; all may ſee, and be preſent, not eate, &c. Anſ. This is but a kind of ſpice of ſecret Popery, with which Mr. D. would ſweeten the bitterneſſe of his book, that yet will not goe down, he has ſtrewed it ſo thick. Chriſt ordained the Supper to be a taking matter, an eating matter, a remembring matter (ſaies Mr. Fox with Mr. Bradford) Contrary, our Maſſe-men make it a matter not of taking, but of gazing, peeping, I thank God I have ſeen my Maker to day, &c. Book of Martyrs vol. 3. p. 3.
For the Receivers part, I ſay there is a double duty; A principle, Do this, and an Acceſſory, Let a man examine himſelfe, both which, is to be performed; A man muſt come, and he muſt come worthily, the caſe is the ſame, as in all Ordinances, there is the ſubſtance of a duty, and the manner of performance; If the manner be evil, it muſt be amended, and the matter ſtill muſt be done. He has three Objections, page 181, 182, 183.
1. How aſſuredly doth Mr. H. make that the principle duty which is the carkaſſe and forme onelyonly? Anſw. Methinks Mr. D. ſhould not ſpeake ſo lightly of Chriſts owne words, Do this? who dares not know, Doe this, includes matter and manner, to wit, in faith, love, thankfulneſſe, as wee ought; and if this be not the principal duty, to which ſelf-examination is ſubſervient, let all judge▪ Even as the Feaſt though it laſts but an hour, is the principal; & the whole week of preparation, acceſſory to it. As for his words then that follow, they are but a pen full of inke ſpartled in my face, while his peeviſh ſpirit, like a troubled ſea, is ſtill caſting up mire and dirt.
2 True, He that is bound to come, is bound to come worthily, but he that is bound to come worthily, is not bound to come abſolutely. Anſw. I know not how he may ſtraine the word abſolutely, but I ſay, a Church-member is as abſolutely bound to come hither, as ſo pray, and heare; as the Apoſtle ſayes, Let a man ſo eat, Chriſt ſayes, Take heed how you hear, ſo pray, and ſo give almes. But are they therefore ever the leſſe abſolute duties? There is no doubt but the manner, as well as the matter, comes under the ſame abſolute command; ſo that a man is bound, I ſay ſtill, to come, and come worthily, and both abſolutely, though not, Ad ſemper, to either. And therefore, whereas he askes, p. 178. Every man is to examine himſelfe, and ſo to eat, but where is it ſaid abſolutely. Let every man eat? It may ſuffice him, that Chriſt ſayes expreſly, and abſolutely to all preſent. Let every one drinke, Doe this, Drinke you all of it. But let me aske him again, Where doth the Scripture ſay any where, Let a man not eat, or not drinke? where doth foreign ſo, ſignifie not? As for his inſtances then about Legal purifications, they are anſwered in their place; They may ſerve to be alluded to (if he will) for preſſing preparation, but ought not to be made any ground to omit duty; becauſe no legal uncleanneſſe could have excuſed a man from Gods ſervice, but that it had an expreſſe law for it; which if Mr. D. can produce here, we ſhall yeeld to him.
3 Sinful unpreparedneſſe will not exouſe a man from guilt, but it will excuſe him from receiving: Anſw. I judge this muſt be taken very warily, ſo far onelyonly as a man may in Chriſtian prudence diſpenſe with affirmative precepts for his ſoules better advantage: Provided his abſtinence ſerves to humble him, and put him upon greater eare to prepare for the next Sacrament, (as hee cautions well over the leaf) and if it will not otherwiſe, this may ſilence himſelfe.
Page 184. He comes to my three Queries; The firſt is, Whether the very receiving be a ſin incurring damnation in him that is unworthy? and here I carefully diſtinguiſh between the very receiving, which is a mans duty, and the unworthineſſe, which makes the ſinne onelyonly: This unworthineſſe is either in the perſon, which will condemne him, nevertholeſſe for his ſtaying away, and therefore I judge hee ſhould rather come, and condemne it. Or in the Act; herein is the matter, which is good, and the manner, which is amiſſe. Now the ſayling in the manner of a duty (I muſt ſtill inculcate) doth not abrogate the matter. If Mr. D. can keep an unregenerate man from the obliquity in the manner, and yet let him doe the matter, I ſhall like him; but he may not cauſe him to neglect that which is his duty in the ſubſtance, to avoid evill in the performance; Our diſobedience is total in not doing, but onelyonly partial in doing it otherwiſe then we ought.
Indeed Mr. D. ſayes here, theſe cannot bee diſtinguiſhed, There is no ſinful act, but notionally you may abſtract ſinfulneſſe from it, but really you cannot, when it comes to bee acted. Anſw. Let him remember, if hee cannot diſtinguiſh Receiving, and unworthy Receiving, then can he not diſtinguiſh Hearing, and unworthy Hearing; Praying, and unworthy Praying; And if he cannot really (and not notionally only) ſever theſe, how can he make them means of grace? Can ſinne be a means of grace? Can that which is a cauſe of death, be a means of life? If hee ſay, it may be an accidental occaſion; it is true, but it muſt be intentionally a means with him; ſeeing he tells us, A man may hear (and pray) unworthily (page 186.) (there is a ſinful act, which cannot, hee ſayes, be abſtracted really in the duty from the ſinne) yet be converted by it, (there it is a means of grace, and inſtituted for it.) I thinke this muſt be a plaine conviction upon Mr. D. 1 Hearing and Praying, are means of converſion. 2 To heare and pray unworthily is a ſinne. 3 Yet muſt a man heare and pray nevertheleſſe. 4 Sinne cannot be a means of grace. 5 A man muſt not doe evill for any good effect. Now if you can abſtract really in no ſinful act, the ſinfumeſſe from it, when it comes to be acted; 1 Then muſt ſinne be a means of converſion.2 Then muſt it be our duty to ſinne.3 Then muſt we contradict St. Paul, and ſay, a man may doe evill that good may come of it. As for what he farther addes, A man is not bound to receive till he be Evangelically worthy, but is prohibited in ſtatu quo; I deſire him to ſhew me that prohibition, which is indeed Mr. Drakes eleventh Commandement, that makes all his ſtrength being without the ſupport of any Text, to become but as a bowing wall, and tottering fence.
My ſecond Query is, whether receiving unworthily is other wayes damnable, then hearing and praying unworthily, and if it be not, why ſhould not we receive ſtill, as pray and heare; He anſwers, It is otherwiſe damnable, 1 Becauſe not a univerſal duty, (where he brings in Infants the eighteenth time)2 Not converting. Anſ. 1 This is untrue, for as to every intelligent member it is an univerſal duty, and a means of converſion.2 It is vaine, and groſſely inconſequent; for, There are ſome duties belong onelyonly to men in ſuch and ſuch relations; Is the neglect hereof, ever the leſſe damnable, becauſe they are not univerſal? Again, A natural man cannot convert himſelfe by his moral works; are his ſinnes therefore ever the leſs ſinful? As the precept onelyonly is that which makes an action to bee good, ſo it is foreign the Tranſgreſſion alone (not any thing elſe) makes it damnable.
My third Query is, Whether an unregenerate man muſt never come to the Sacrament? Mr. D. holds, he muſt never, becauſe in will not convert him; I hold the caſe is ſtill the ſame with the word and prayer, which though they become the ſavour of death unto ſome, yet muſt not the duty bee neglected, and the precept plucked up by the roots. I ſhall therefore here joyne iſſue with him.
If there be any weight in the ground upon which he goes, that an unregerate man muſt not receive, becauſe it will not convert him, then an unregenerate man muſt not doe that which is not converting; If this be not good, his argument will be ex puris particularibus, and cannot be good: If it be good, then muſt Mr. D. prove to me that ſinging of Pſalmes, Alms-deeds, obedience to Parents, love to our neighbour, and all the duties of the ten Commandements are inſtituted of God as means of converſion, or otherwiſe an unregenerate man muſt not doe them. If he ſay, they are means of converſion, I will diſtinguiſh hereof, either they proceed from a preparatory worke of grace through Gods Spirit upon the heart, and ſo I think indeed in a due ſenſe they are converting; Or they proceed from a bare principle of reaſon, or natural conſcience, and ſo they cannot be converting, for nature alone (the Scripture teaches us) can never begot grace. Now then, I aske him whether ſuch bare moral actions (which yet as to the matter are good workes, and every mans duty) doe ceaſe therefore to be duties, and ought not to be done, becauſe not converting? If they doe not, then is M. Drakes foundation, but as a banck of ſand, which the more he ſtands upon, failes him, and ſinkes away.
There are two things in Gods Ordinances, an homage that is due to him, and a benefit accruing to us, as they are means of his grace. Now let me demand of any mortal, how dare he bereave God of his homage (though outward onelyonly) becauſe he cannot reap his owne benefit? What if there were no benefit to man, muſt not the will of God ſtand? Againe, Is it not the duty of every one within the Church to remember Chriſt, ſhew forth his death, and be thankful, if it were onelyonly that he is brought into a Church-ſtate, and relation to God, which Paul accounts ſo high a priviledge to the Jewes? And is not the Ordinance appointed to this end? how then can any totally neglect it without ſin? and muſt he ſin, to avoid ſin? muſt he do evill, that he may not doe evil? how can this be? Indeed it is true, there are other ends beſides this, which an unregenerate man cannot doe; but muſt this end it ſelfe therefore be abrogate? The Lord Jeſus was not capable of remiſſion of ſins, muſt he therefore not be baptized? It is enough, that there was an homage herein, or duty due unto God from him as man, though he could receive no benefit by it. So long then as this homage ſtands good, and here are ſome ends every intelligent member is capable of; how can mans eating, or not eating his damnation, ſtand in ballance with the will of God? The will of God muſt ſtand againſt all conſequence.
Indeed Mr. D. Page 186. ſtill urges, He that heares unworthily may be converted, not ſo, hee that receives unworthily, at that time. But I ſay, where did Mr. D. learne, a man muſt hear the word (or pray) though he hears unworthily upon this ground, becauſe it is a means of converſion, as he ſtill pleads p. 98. p. 116.185. &c. The truth is, this ground alone could not ſtand, for hearing unworthily is certainly a ſin (which he ſaies further cannot be really ſevered from the act) and the Apoſtle ſaies, it is a dangerous thing to hold ſuch a tenent that men may ſin, or do evill (as to hear unworthily is) that any good (as converſion is) may come of it. But the ground then indeed, why a man muſt pray, hear, receive, though he does it unworthily, is becauſe God has commanded it, and we muſt not omit our duty, to avoid ſin; becauſe wee muſt not do evill (which that omiſſion is) that good (which the avoiding ſin is) may come of it.
Page Ib. He diſtinguiſhes between Abſtainers and Refuſers. Anſ. This diſtinction cannot be applied here, becauſe a man cannot alwaies forbear an Ordinance, though he may ſometimes, but his omiſſion makes him a Refuſer and Neglecter; and my queſtion is, Whether an unregenerate man muſt never receive, for fear of earing his damnation?
Page 187. Whereas I ſay, what is ſealed is the ſame, he tels us, This is an apparent falſity, unleſſe ſalvation and damnation is the ſame. Anſ. It is an apparent truth, for I doe expreſſely ſay, That which is ſealed, is the Covenant, and that is the ſame I hope, though our eſtate alters, as to the threatnings and promiſes in it. And this paſſage, I hope, ſhall doe much good (which therefore I have recited before) when Mr. Drakes looſe and malicious aſperſions ſhall doe him no good. He that beareth falſe witneſſe againſt his Neighbour is a maule, and a Sword and a ſharp Arrow.
Page 188. What releif can the Sacrament bring to a doubtfull ſoule that hath no grace? 1. It cannot convert him.2. It cannot confirm him. Anſw. This is amiſſe, It can confirm him in his common, generall grace; and the exerciſe thereof, is the way, wherein we are to waite for effectuall grace. So then, it can convert him, and confirm him; and convert him, becauſe confirm him.
Pag. Ib. The Receiver ſeales as neceſſarily to the condition (to wit of the Covenant) in Eſſe, or de preſenti; as in fieri, or de futuro. Anſ. This cannot be. For 1. Children ſeale to the ſame in Baptiſme.2. The whole body of Iſrael engaged to the ſame, when they entred Covenant, (Deut. 29.) and did but what they were to do, and commanded to do, and yet had not all of them a ſaving Faith, for many of them were deſtroyed (Heb: 4.1, 2,) for their unbeleefe. Indeed where there is an engagement required, there ought to be alſo a ſincere reſolution to perform what we engaged. There is the matter of the engagement, and the manner of the engagement; the right manner conſiſts in this ſerious and ſincere reſolution; If wee faile in the manner it is to be amended, and the matter ſtill to be done. It is not a Cannot what I will, but a Will not what I Can, and a Doe not what I will and can, ſhall condemn a man at the laſt day.
Page 189. By actuall receiving of the Sacrament a man profeſſes he receives Chriſt, ſignified and offered to him in particular, and therefore if he does not act Faith at the ſame inſtant, he plaies the Hypocrite and mocks God, &c.
Anſ. I think this ſcruple as it is more cloſely urged by others, ſinks deepeſt in this buſineſſe of any, and therefore requires the larger conſideration.
1. Firſt then, There is a reall undiſſembled Faith (whether you call it general, hiſtorical, or viſible) that fals ſhort of Saving, Juſtifying Faith, that makes a man truely a Diſciple, or Profeſſor, though not a true Diſciple, or ſincere Profeſſor; in Covenant, though not effectually in Covenant: Now that common Faith, as it makes a man a Profeſſor, it makes him partaker of the Ordinances, and his waiting thereupon, or meeting at the Word and Sacraments, is his very profeſſion ſignified; and his badge that he is one of the viſible Church; ſo that you muſt either ſay that every unregenerate man muſt leave off his profeſſion, and become no Chriſtian, or the ſcruple is removed; for the truth is, that Faith he hath in the doctrine of Chriſt, ſo far as it is undiſſembled, and makes him a Chriſtian in oppoſition to all other Religions, will bear him up in the profeſſion, and make it his duty for to come, which in the manner ought to be done, and the matter not left undone.
2 The caſe is the ſame in all Ordinances, while a Chriſtian comes to the Word, that is a ſignified profeſſion that he will obey the mind of God when it is revealed: now unleſſe hee heartily reſolves to practice what he hears, it is a like mocking God, and playing the hypocrite (if I may uſe his words) Pſa. 50.16, 17. Jer. 43.2, 5, 20. Likewiſe in Prayer, there is a vertuall engagement of us to endeavor the grace we pray for; Nay, herein is the moſt expreſſe hypocriſie, for how can an unregenerate man ſay, Thy Kingdome of grace come, when he doth not ſincerely deſire grace (which yet he ought to pray, and ſincerely deſire too) if he did truly deſire it, he were regenerate; for a deſire of true grace (as Mr. D. ſayes) is true grace. Yet doe I think Mr. D. doth not exclude any of his unregenerate Members from the Word and Prayer.
3 This argument then is ſtrong to enforce men to the manner, when they doe the matter; but not to leave off the matter, becauſe they faile in the manner. It is of force to preſſe men to bring up their hearts and lives to their engagements, but not to forbear thoſe engagements they are bound to, as Profeſſors.
4 Though a profeſſor be unregenerate, he does 0 truly beleeve Jeſus Chriſt to be the Son of God, and the alone Saviour of the World, in oppoſition to all other Religions, and thereof this is a true profeſſion; and that ſuffices to the Sacraments preciſely conſidered, though not complexly, as to the entire benefits of the Covenant.
5 So far as a man is in Chriſt, or a member of his Church, Chriſt is given to him, and received of him, with a true diſtinction of priviledge from the world.
6 He engages himſelfe (or is engaged) hereby to ſubmit to the termes of Jeſus Chriſt, as he is bound to do, which if he do not perform, it is the iſſue makes it a lie, and him an hypocrite (Pſa. 78.35. with 37.) but the obligation it ſelfe (and that ſincerely) is his duty.
7 There is the nature and ſubſtance of this Ordinance, and the divers uſes to be made of it; The very nature and ſubſtance conſiſts in a Commemoration of Chriſt; An unregenerate man is capable of this ſubſtance, and ſo it becomes his duty, which cannot bee made voyd by the mal-performance; for no conſequence can annihilate Gods Precept. Neither doth my incapacity of ſatisfying all the ends and uſes of an Ordinance (as before) exempt me from thoſe I can; for then neither could children be capable of Baptiſme, not Chriſt of Circumciſion.
8 As the Miniſter doth tender and apply Jeſus Chriſt conditionally to all according to the termes of the Covenant, ſo may he receive him, to wit, as looking for ſalvation from him upon performance of the condition, and condemnation if he continues in unbeliefe without repentance (as the caſe in penal obligations) this being the means both to perſwade, and fright him to it. And then,
9 The full and ſafeſt anſwer to this, will be by a ſerious practiſe; Let us examine our ſelves, and humbling our ſoules in the ſight of our unworthineſs, acknowledge our deſerts, and apply the due ſenſe of our juſt condemnation according to our preſent eſtate, together with the offer of mercy, upon our amendment, and this takes off the hypocriſie; for if my actual receiving be a Lye (to wit, as it is a viſible profeſſion) it muſt be ſo, either before God, or before men; It is not a Lye before men, for I hold it a means of converſion, and profeſs not my ſelf converted already, but come onelyonly as a Church-member; and It is not a Lye before God (I mean ſo far as any unregenerate mans ſervice can bee without it) for I condemne my ſelfe, and apply that part of the Covenant which is due to mee (as I ought with the offer of grace) to bring mee home to him.
Page 190. I eaſily grant, aſſurance is not abſolutely requiſite, as a means to receiving. Anſw. Upon this true conceſſion, I argue againſt him in the maine; If it be neceſſarily pre-required that a man be regenerate before he receives, then muſt aſſurance be abſolutely requiſite as a means; But ſeeing aſſurance is not neceſſary as a means, therefore it is not neceſſarily pre-required that a man be regenerate, and this becomes a means of converſion. The former I prove: That which a man cannot be perſwaded in his conſcience is lawful to doe, it is ſin if it bee done, Rom. 4.23. But a man that holds it abſolutely unlawful for an unregenerate man to eat, and is not certaine, that he himſelfe is regenerate, cannot be aſſured in his conſcience that he ought to eat. And hee that doubteth is damned if he eat, becauſe he eateth not with faith, for whatſoever is not of faith is ſinne. This is the miſery is brought upon us, while men deny the Sacrament to be a means of converſion.
Page Ibid. and 191. Whereas I preſs upon the Receiver to reſolve againſt every knowne ſin for the preſent, and to accept of Chriſt, which is his duty, as well as to come. He excepts at me as not ſpeaking conſonantly to my ſelf, and the nature of faith.
For the former, I do beleeve, we know ſo little of the nature of ſpirits, our own ſouls & actings thereof, and ſo infinitly leſs the workings of Gods Spirit, that I dare not confine my ſelfe herein. I doe not doubt but there may be many good reſolutions, and ſome ſupernatural motions on the hearts of men which prove abortions, when the like deſires cheriſhed in the uſe of the means, by Gods grace become effectual. It is therefore my Doctrine, that a Chriſtian ſhould ſtill endeavour to blow up every ſpark, deſire, or good motion he finds in him. We do not know how the ſeeds (or firſt impreſſions) of grace differ in any, and diſcover them onelyonly, by the rooting and continuance; If common grace differ from ſpecial only gradually (which for ought we know may bee the truth) then we have a certain promiſe, that in the uſe and exerciſe, thoſe degrees ſhall be increaſed, which will make it ſaving; Habenti dabitur. If it d…ffers ſpecifically, (which thoſe terms of the immortall ſeed, the new birth, regeneration &c. do incline me to beleeve,) yet have we a Peradventure, in the uſe of the Ordinances, which we have not otherwiſe; And I conceive as the act of man brings in the wind and water in their Mils, and makes uſe of their naturall motions, to doe their work, and ſerve their occaſions: So does the holy Spirit make uſe of Gods voluntary actings, in his waiting on the means, for the effecting of his ſpeciall worke of grace in him, which is, as it were, acquired by infuſion, yet ſo, as we can do nothing of our ſelves, It is the free gift of God.
For the latter, I doe admire he ſhould ſay, Mr. H. profeſſeth he knowes no other conſtituting parts of ſaving faith, then an Hiſtoricall aſſent and good purpoſe, when I ſpeak hereof onelyonly as what ſuffices to the Sacrament, not to juſtification; And whereas upon this he wiſhes Mr. H. would ſtudy fundamentalls better, before he come to ſuperſtructures; I ſhall deſire him, ſeeing he acknowledges our diſpute to be but about a ſuperſtructure, that he would not be ſo hot, and froward that another differs from him. And as for my ſtudies about this point of the nature of Faith, I ſhall ſubmit my ſelfe to give him this ſmall account of them.
Faith is an aſſent to a teſtimony, and ſo it differs from Knowledge, Experience &c. That teſtimony, is either of Man, and then it is an humane; or of God, and then it is a divine Faith. Divine Faith then is an aſſent to divine Revelation, or the Word of God, and it is either general or ſpecial; General. Faith is this aſſent, without effectual application; Special is this aſſent with it; and this aſſent with application is Saving Faith. Now this Special Faith in the habit, hath two acts (according to its object in the word) the one, whereby it is carryed out upon the precepts and threats for obedience; or the other, as it is carryed out upon the promiſes, eſpecially the great Promiſe of ſalvation through Chriſt, and this is the act we ſay juſtifies, whether in ſenſu proprio, or in ſenſu correlativo, in reſpect of its object, the point ſeems decided by thoſe two Texts, Rom. 3.25. with Rom. 5.9. where to bee juſtified by Faith in Chriſts blood, is to be juſtified by his blood. Yet doe I think that thoſe men that doe, as it were, compound theſe two acts into one, and call it acceptance of Chriſt as Lord and Saviour, and ſo ſay it juſtifies as the Covenant-condition, ſpeak piouſly, ſolidly, and ſafely, as to theſe times.
To cloſe up this eighth Objection. Though it is certain, a Speciall Faith is required to every ſaving duty; yet whereas the duty (at leaſt, as a task, ſervice, tribute) muſt ſtill be don; I will adviſe every Receiver to look mainly into this one thing, that there be not upon him the unworthineſſe of an evill conſcience, which I account not in reference to his life paſt, though he has been an ignorant, obſtinate, and grievous ſinner, ſo long as for his life to come, he now reſolves to go on no more in any of his known, wilfull ſins againſt Conſcience, but to leave them, and if his heart upon examination can truly tell him this, though he be unregenerate, and this reſolution but legall, and preparatory, yet ſeeing he can heartily for the preſent engage himſelfe to the terms of Chriſt, as there is nothing in his Conſcience can be oppoſed againſt his coming: So, I am intirely perſwaded (without the leaſt doubt as to ſuch a one) that this Ordinance is a moſt fit means (ſubordinate to the Word) to make his good purpoſes ſerious, for his effectuall converſion. And as for thoſe harſh termes, and opinions of others, that a man if he be unregenerate, does but mock God, murder Chriſt, drink his poyſon, and cate neceſſarily his damnation; It would even pitty a man to the heart to ſee how they make the holy Table of the Lord to become a ſnare, a very rack, terror, and torture to many conſciences, while our grand Enemy makes uſe thereof to defraud our ſoules of then due ſuſtentation by it. The fear of guilt and damnation, may be applyed for the preſſing men to preparation, but not to keep any from his duty.
A perſon famous for wit, being condemned, had his life promiſed him, on condition he could make a fat Lamb become leane within ſuch a time, and yet allow him his ordinary meat; This he undertakes; prepares two grates, in the one he puts the Lamb, and gives him the food required, in the other he puts a Wolfe, and gives him no meat. As the Wolfe growes hungry hee baites at the Lamb, with his head and pawes raving at him; the poore Lamb in the ſight of ſo much terror though he cate his meat, pines ſuddenly away, and becomes as lean as if he had been quite famiſhed for want of it. I am afraid it fares thus with many of the tender Lambes of Jeſus Chriſt, who whiles they doubt of their regeneration, and men ſet damnation to rave at, and bark them away if unregenerate, not being ſenſible of the grates that protect them, they feed at the bleſſed Table of the Lord with ſo much fear and doubtfulneſſe, that their ſpiritual meat hardly does them good, or their poor ſoules thrive by it. It is even as when an hungry man dreameth, and behold he eateth, but he awaketh, and his ſoule is empty; or as when a thirſty man dreameth, and he drinketh, but he awaketh, and behold hee is faint.