goeth Apoc. 14. 4 they shall see his face and his name shal be in their for-head Apoc. 22. 4. Finally the tabernacle of GOD shal be with them and hee will dwell with them and they shal be his people and GOD himselfe shal be their GOD with them Apoc. 22. 3. Now if the sight salutation and company of man and Wife Father and Children Kinsfolke and acquaintance friends and welwilâ—ers that are farre distant and haue beene long absent one from another bee so admirably gratefull and so wonderfully delightsome how much more desirable maruelous and vneffable will the continuall sight and fruition of GOD the Father Christ the Sonne our redeemer and the Holy Ghost our comforter bee vnto vs in the Parliament and Throne of Heauen And if Moyses that onely talked and had conference with GOD in the Mount but fortie dayes was so glorious in his face at his discent and returne that the Children of Israell could not or durst not behold it how much more vnspeakably Maiesticall and glorious shall they bee that haue fellowish not as sinners with GOD on earth for a fewe dayes but as perfectly sanctified in the Pallace of Heauen for euermore Herevnto in the second place I may well adioyne the mutuall ioyfull and vnutterable communion with all Angells Archangels Patriarks Prophets Fathers Apostles Euangelists Confessors Martirs and all the true Saintes of GOD of all degrees for euermore who by how many degrees and in how many properties especially in knowledge in Holinesse and loue they exceede and excell all mortall creatures so much more rare and incredible comfort shal they by their mutuall fellowshippe communicate one to another They shall not be ignorant one of another nor strange and suspected one to another much lesse false and hollow as in this worlde partly by reason of ignorance partly by reason of hypocrisie and partly by reason of humane infirmities it commeth oftentimes to passe but they shal be all one in will and consent liuing and louing together in perfect harmony of concorde and charity Vse The consideration hereof must cause vs to shun decline and abhor ill and contagious company what in vs lyeth and to haue our hearts and mindes inflamed and possessed with a longing desire to bee dissolued in the time appointed and to enioy the most blessed fellowshippe of GOD of the Lambe and of all the Saints and Angels in glory for euermore The second partickle to bee made lightsome and vnfolded is the perfection of the glorified soule and the body Touching the soules iust and perfect men they now after their dissolution from the body are replenished with infinite ioye and triumph in the Heauenly Ierusalem Luke 16. 25. Hebre. 12 22 23. Math. 25. 21. 23. but their ioye shal be much more encreased when the soules shal be reunited to their bodies Phil. 3. 20. and when the whole number of GODS elect Saints are accomplished and come in Apoc. 6. 10. 11. Heere they shall in Quires and companies mutually and eternally magnifie and praise the Lord as afterwards I will more fully shew when I come to speake of the rest of their prerogatiues Secondly in the minde vnderstaÌ„ding their shal be no error ignorance dulnes but cleere iudgemeÌ„t perfect wisedome 1. Cor. 13. 12. for wee shall be in perfect light and the wisdome of GOD shall manifest it selfe vnto vs secondly in the will and affections there shall bee no extasie or distemper but perfect righteousnesse integritie perfect loue of God and his saints aâ—d Angels and absolute conformity to Gods will Lastly the body it shall be a bright glorious beautifull strong nimble perfect and inâ—orrupt instrument habitation and receptacle of the glorified soule It shall be so bright and glorious that it shall shine forth as the sunne and shall send forth beames of light Math. 13. 43. It shall rise a glorious bodie 1. Cor. 15. 43. It shall bee like to Christ his body ergo no doubt most glorious Phil 3. 20. Some glimpse taste and representation hereof wee haue in the transfiguration of Christ whose garment was white and glistâ—red Luke 9. 29. it was very white as snowe so white as no Fuller can make vpon the earth Marke 9. 3. In Moses and Elias that appeared to our Sauiour in glory Luke 9. 31. and in the sundry and glorious apparitions of Angels in the old and in the beginning of the new Testament It shall bee a strong body for it shall rise againe in power and not in weakenesse as 1. Cor. 15. 43. It shall be a nimble body as well able by the proper forme of it to ascend as to descend as may be collected out of 1. Thes 4. 17. Math. 22. 30. Phil. 3. 20. compared together It shall bee a beautifull and goodly body because it is and shall be a vessell of honour as Rom 9 33. Lastly it shall bee perfect and incorrupt because as there is no fault defect and deformitie in it so it shall be a spirituall body 1. Cor. 15. 44. spirituall not because the substance shall bee changed for glorification taketh nor away the trueth and demensions of a naturall body but because it needeth none of these outward and earthly supplyes and helpes of meate drinke apparell sleepe rest mariage Phisick light c. for Christ shall bee in steed of all these vnto it and supply all 1. Cor. 15. Vse 1. The first vse that ariseth from the consideration and meditation of the body and soule ioyntly glorified is a notable comfort for Gods children that for the time present liue obscurely and in great contempt in no regarde and reputation traduced and troubled in euery place for they shall see the Lord haue immediate fellowship with him and shall shine as the sunne in a cleare skie Vse 2. In any bodily defect weakenesse sicknesse ache paine vlcers deformitie lamenesse and maimednesse we are not to be discontent and offended but endure them patiently For first they are but fatherly corrections and trials Heb. 12. 7. and 8. Secondly they are but temporary Thirdly the dearest and holyest of Gods children are as well subiect to them and beare their portion in them as much as any yea much more then other Psal. 73. vers 5. 15. Lastly they shall be taken all away and eternall glory and perfection shall succeed in their place And thus much of the explanation and description of the mariage what it is The fourth Section THe priuiledges and prerogatiues of this mariage remaine to bee considered and they are principally foure first a perpetuall and solemne sabboth which the saints of God shall inuiolably obserue in singing the new song of their redemption Apoc. 14. 3. they with one voyce and heart shall singe and acknowledge that Christ hath redeemed them to God by his bloud out of euery kindered and tongue and people and nation Apoc. 5. 9. and hath made them vnto their God Kings and Priests and in the 7. chap. 10. 11. 12. they
to his stripes to his sufferings both in soule immediatly and also in body ioyntly and apart c. Secondly he that beleeueth is saued and he that beleeueth not is coÌ„ndemned already viz. in the decree and by the word of God Iohn 3. 8. Thirdly who-so-euer repenteth not and beleeueth not dyeth in his sinnes and so vndoubtedly perisheth Iohn 8. 21. Ezechi 18 24. Luke 13. 3. 5. Fourthly the rich glutton making intercession to Abraham in behalfe of his fiue bretheren found no fauour but receiued a iust repulse reproofe Luke 16. 29. 31. Fiftly Dauid whiles the child borne in adultery liued prayed for his life but as soone as it was dead then hee ceased pâ—aying and fasting for it for hee knew it would not auayle 2. Sam. 12. verse 22. 23. Lastly the penitent theeâ—e that suffered with Christ and neuer had done good vpon his serious repentance and firme faith albeit wrought miraculously at the last houre had a promise made him to bee that same daye with CHRIST in Paradice Luke 23. 43. which Saint Paul enterpreteth to be the third heauen 2. Cor. 12. 3. 4. beeing compared together Now if any man had gone to purgatorie fire and should there be further pâ—rged and prepared no doubt he had beene one sed haec hactenus de questuosissima papistarum fabula Vse 2. Secondly seeing that there is no libertie and peace of conscience vntill men repent Prou. 18 14. and no actuall pardon and that the time to repent aâ—d prepare our selues is onely this life which is short momentary transitory and wherein the children dye as well as the ancient yong-men as well as the olde the strong and lustie as soone and as sodenly as the weake it must learne and schoole vs in no wise to deferre our repentance and time of preparing our selues but to begin betimes and to hold on to the last breath For first we are bound and commanded to serue God in spirit and trueth and that all the dayes of our life Luk. 1. 74. 75 ergo we must not put and post of all to old age not knowing whether we shall euer liue to it or not Secondly our iourney to heauen being long the preparation great and the time very short and vncertaine we must bee wise and redeeme it and repent when we may Thirdly we must with Salomon Iosias Timothy Ioseph and others serue God in the dayes of youth and in the floure of our age when our memory is most apt and firme our vnderstanding most sharpe our sences most liuely we may best lay the foundation of an holy and comfortable old age thus are we commanded and exhorted Eccles. 13 1. Psal. 119. 9. Psal. 78. 6. 7. and it is their greate commendation Tit. 1. 4. 2. Tim. 1. 5. 2. Epist. Ioh. 4. 1. Ioh. 2. 12. 13 14. Whereas otherwise they that neglect and omit to reconcile themselues vnto God in their best time in the daies of their child-hood and youth grow in time senceles and brutish and hard hearted and are iustly forsaken of God in their old and impotent age that had no care and conscience to feare obey and serue him in their youth Thirdly it is seldome and rarely seene that men that haue liued all their life and spent all their golden dayes as they call them in superstition sinne and vanity should vndoubtedly turne vnto God in their old age It is more wonderous then vsuall and there are onely some examples of it in Scriptures to keepe the aged from dispaire but they are very fewe and rare that we should not as most doe presume to much of it Lastly of all ages olde age if it bee not before rooted and grounded in fayth in loue and in the practise of Godlinesse is of all ages the most vnapt and vntoward to performe these duties to begin and lay the foundation of repentance and to make it ready for Christ. Wee may in this case in some sorte say Can a man bee new borne when he is old can he enter into his Mothers wombe againe and bee borne Iohn 3. 4. not being ignorant and misvnderstanding the doctrine of regeneration as Nicodemus but onely in another sense affirming that time to be the most vnfit And there is sufficient reason for it for in olde age the memory decayeth the strength fayleth the senses are infeebled and wast then are the euill daies of sorrow and labour of payne and aches then the daies and yeares approch when men shal say that they haue no pleasure in them Ecclesi 12 1 2. then sathan is most egar and busie knowing right well that then he must loose all or gaine all wherefore let vs with the wise Virgins prepare our selues whiles wee haue time let vs walke in the light whiles the light shineth and seeke the Lord whilst wee may finde him Isay 55. 6. 7. Which GOD grant A men The third Section Then they that were ready c. IN these wordes the solemnization and consumation of the mariage betwixt Christ and the wise Virgins or true Church is contrayned and it doth deuide it selfe into foure partes viz. First what this solemnization is Secondly the place where Thirdly the priuiâ—â—dges and prerogatiues of it Lastly the vse and application of it The soâ—emnization or consummation of the marriage is the glorious and perfect state of the elect after the resurrection when they in the highest Heaues shall with their eyes behold CHRIST haue fellowshippe and liue with him and raigne with him for euermore being perfectly conformable vnto him and to his will both in body and soule Phil. 1. 23. Mat. 25. 34. 1. Thess. 4. 17. Apo. 7. 15. 17. 21. 2. 3. 4. Iohn 17. 21. In this description two points are to be explained and expouÌ„ded first the dignity and comfort of this communion and coniunction with Christ in glory SecoÌ„dly the perfestion and glorification of the Bride and Virgin both in soule and body First touching the coniunction and marriage and the excellency of it the continuall sight company of Christ the Sonne of right cousnesse and fountaine of all felliciâ—â—e shall minister perpetuall and vnspeakeable ioy and comfort to all Gods Saints for they shal no more walke by faith as in this life but by sight they shall no more darkely behold GOD in the glasse and ministery of the wordeâ— or in the spectakle of the creatures but see him face to face they shall in the Imperiall and Maiesticaâ—l Court and Pallace of Heauen see God as he is 1. Ioh. 3 2. 1. Cor. 13 12 namely they shall so farre forth behold Gods Maiesty and the perfection of his glory as a finite creature albeit glorified is capable off they shall see him as hee is but not how infinite hee is 1. Timo. 6. 16. And as for Christ Iesus their redeemer husband and head they shall as Iob speaketh see him with these same and no other eyes Iob. 19. 25. 26. They shall follow him wheresoeuer hee
it Secondly marriage is honorable in all men it hath his chastity it is for the comfort of man the medicine of incontinence the meane to preserue the world and the seminary of the faithfull therefore in it selfe not inferiour to a single life Thirdly if single life were so holy and meritorious a state before GOD as they would make it then all vnmarried persons should be so But the examples of Absolon Adoniah Iudas c. euince the contrarye Secondly it should bee without the least taint of concupiscence Thirdly the Scriptures would auerre and auouch it Fourthly albeit virginity and single life in times of generall persecution be more to be wished and more conuenient then marriage yet then Paul rather wisheth that all men in respect of the time present were such then commandeth and inioyneth them 1. Cor. 7. 7. For he leauerh them to their liberties And this occurrence of affliction and trouble seemeth to bee a principall cause why Bishops Ministers so sparingly were married in the Primitiue church for some 200 yeares after the Apostles decease Lastly I conclude with Saint Augustine Melius est humile coniugium quà m superba virginitas Secondly in that the true Church is called by the name of Virgin in respect of her sound faith and pure affection to Christ wee are first admonished hereby to beware of and to shunne as the very plague or poison of our soules the dangerous and damnable errous and heresies of al Papists Turkes Anabaptists Schismatikes Pâ—gans â— For these like a gangrene cankar eate into corrupt our soules they put out the light of our vnderstanding and wound the vitall parts of spirituall life Mathew 6. 23. 2. Pet. 2. vers 2. 3. Apoc. 13. verse 7. and 8. 2. Thessa 2. vers 9 and 10. Secondly wee must entirely and vnfainedly loue Christ. Ioh 21. Hee must be our loue as Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that Christ his loue was crucified he alone must haue our hearts Pro. 23. ver 26. We must account al things but losse and dung in comparison of gayning him Phil. 3. 8. Hee is the pretious margarite or pearle wee must sell all that we haue to purchase it Mat. 13. 46. Finally our loue or affection to Christ his word and Sacraments must bee so feruent so fiâ—y and so vehement that no water should quench it nor the floudes drowne it and we should greatly contemne al substaÌ„ce in respect of it Cant. 8 6 7. This meeteth with those that haue a forme and shew of godlines yet they would serue God and Mammon two coÌ„trary maisters if they be worldlings or if they be licentious they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. louers of pleasures more then God Wherfore let vs auoide all hipocrisie and loue Christ sincerely for as Christ himselfe is simple sincere in his nature and in his promises loue and workes towards vs so let vs labor in some good conformity to behaue and carry our selues to him And thus much touching the first branch viz. that there is such a contract and of the vses of it 2. The second point to be considered in this spiritual coÌ„tract or vnion is the definition nature and forme of it This contract therfore is that mistical spiritual yet real substantial vnion coniunction between Christ and the Church whereby they are made one flesh and by special compact consent haue right interest one in another yea abide and dwel one in an other In the clearing and manifestation hereof three particulars are to bee handled first that this coniunction is onely spirituall not naturall or carnall Secondly that it is reall and substantiall and lastly the order and manner of it is to be touched It is mysticall and spirituall first because the persons betweene whom it is made viz. Christ as man and the Church militant are farre distant in place and therefore it cannot bee any naturall or carnall coniunction Secondly because the meanes and manner of working it are spirituall it needs must be spirituall also Now it is wrought effected not by nerues bonds â—inews as this naturall coniunction betweene the body and the soule is caused but by the spirit of Christ which he sendeth from heauen into vs and by our faith stirred vp by his spirit whereby we send it vp againe to him so that this coniunction must needs bee as spirituall so relatiue and mutuall First therefore that Christ sendeth his spirit into vs and that the same spirit that dwelleth in his manhood and filleth it with all graces aboue measure is deriued thence and dwelleth in all the true members raising vp and working in vs faith and strength whereby we apprehend him loue whereby wee affect him and all other graces needfull for euery mans saluation it is pregnantly prooued by these places of scripture following and the like Hee giueth vs of his spirit and hereby wee know that he dwelleth in vs and we in him Iohn 4. 14. God hath sent forth the spirit of his sonne into our hearts which crieth Abba father Gal. 46. Lastly the church is the habitation of God Eph. 2. 22. and the temple of God 1. Cor. 6. 19. Secondly our faith ascendeth vp to Christ. Acts. 7. 56. doth incorporate vs into him Ephes. 3. 12. 17. and hereby wee both liue and dwell in him Galath 2. 20. But this our faith is spirituall and inuisible for wee walke by faith and not by sight 2. Cor. 5. 6. And faith is the ground of things that are hoped for and the euidence of things which are not seene Heb. 11. 1. 2. Obiect But some perhaps will obiect that wee feed vpon Christ in the Sacrament we indeed eate his flesh drinke his bloud Iohn 6. 55. 56. Ergo our vnion is not spirituall c. Ans. Albeit wee really corporally and substantially receiue partake of and eare the elements and outward signes namely the bread the wine according to Christs institution in memory and representation of his body broken and his bloud shed and yet wee receiue and feede vpon Christ by faith For not euery one that eateth the bread and drinketh the wine in the Lords supper doth feede vpon Christ but onely the true beleeuers who feed of him both in the SacrameÌ„t and also out the Sacrament as may appeare Ioh. 6. 17. 51. Secondly as the Fathers in the time of the Law did all eate the same spiritual meate that we do and drinke the same spirituall drinke but they did it onely by faith which apprehendeth things to come as present for Christ was not then incarnate much lesse was he dead euen so we receiue and partake of Christ that is spiritually by faith and not carnally and substantiallye as the Papists imagine 1. Cor. 10. 3. 4. Thirdly Christ is now in heauen there contayned and his body there glorified therfore cannot he be eaten carnally corporally substantially for hee is many millions of miles
distant hence Secondly His body is impassible not subiect to any such indignities Thirdly then Iudas and all reprobate and wicked men who receiue the Sacrament of Christs body and bloud should bee saued for they that eate of the bread of life liue for euer Ioh. 5. 57. They that eate his flesh drinke his bloud dwell in him he in them vers 56. But they doe not feede vpon the bodie and bloud of Christ because they want the mouth and stomack of faith to receiue and digest it Iohn 6. 63. Lastly the elements of bread and wine retaine both their names and natures euen after the words of consecration as is perspicuous and euident by the Scripture 1. Cor. 1. 26. 27. 28. 29. And herevnto accord the ancient Fathers as Augustine Theodoret Tertullian Cyprian Chrysostome yea and some of later times among the Papists as Gelaâ—ius and Bertram Ergo. Christ is not there bodily present neither is the bread and wine conuerted substantially and really into his body and bloud therefore as the absurd doctrine of transubstantiation is an inuention of later times and here ouerthrowne so must it needs also follow that our coniunction with him in this mortalitie must needs bee altother spirituall The second thing to be considered in the diffinition is that albeit this contract and vnion is not feigned supposed imagined or by touching and commixion yet it is a true a reall and a substantiall vnion for wee are substantially vnited to him our body to his body our soule to his soule and our whole person to his whole person so that we are flesh of his flesh and bone of his bones Eph. 5. 30. And as Adams whole person was really and substantially coupled with the whole person of Eue. So is it betwixt Christ and the Church He is the head and we the members hee is the husband and we the wife Now in that this contract and vnion is reall and substantiall it is also indissoluble and eternall For first the Lord saith by Hosea as I haue before mentioned I will marry thee vnto mee for euer Secondly Christ his power is infinite and none can take any out of his hands Iohn 10. 28. Thirdly his loue is constant whom hee loueth hee loueth to the end Iohn 13. 3. Fourthly the sauing graces of his spirit the proper endowments of his elect are without repentance and irreuocable Rom. 11. 29. Fiftly Christ is an effectual and continuall mediator vnto God his Heauenly Father for them Luke 22. 32. Heb. 7. 25. Lastly if any true and liuely member of Christs body should bee lost then either Christ should want either power loue or wisdome to preserue and saue it but hee wanteth none of them or els his body should be maymed and vnperfect which can neuer bee for it is his fulnesse Ephesians 1. 23. and hee will in the life to come make it vnto himselfe a glorious Church Without spot or wrinkle or any such thing Eph. 5. 27. Vse Therefore let euery man trie by the touch-stone of Gods word whether he feele the spirit of God in lightning and renuing him and faith purging his heart and firmely apprehending and applying Christ withall his benefits vnto himselfe if hee finde himselfe in this estate let him thanke GOD and by the continuall and serious vse of the worde Sacraments prayer and practise of good workes maintaine and confirme it for doubtlesse hee is a true member of IESVS CHRIST ingrafted into him and shall thus continue for euer For these are not the workes of flesh and bloud and meere Nature but of the Spirit of GOD and grace The third thing in the deffinition to be explained is the Order of the vnion touching which wee are to note that the Church is first vnited vnto the body and flesh of CHRIST Secondly to his soule and lastly to his God-head and so to his whole person and therefore the Scriptures commonly speake of first propound Christs humanity vnto vs and afterward his deity Rom. 1. verse 3. and 4. Chap. 9. ver 5. and 6. The reason herof is because we cannot bee vnited vnto his deity but by his flesh wherin hee wrought our redemption for the humane Nature of Christ is as it were a doore to let vs into the communion of his deitie and the conduict pipe of deity to conuey and deriue it vnto vs. And as in the sacraments the true-beleeuers doe by the outward signes and symboles as by instruments receiue the thing signified viz Christ and his merits so they also by the meanes of his humanity are made partakers of his God-head and so are vnited vnto him The third thing to be considered in this contract is the rare and royall benefits and prerogatiues that hereby flowe and redound vnto vs. First wee haue from Christ and from his merits and sufferings the foundation and beginning of our new birth and being he is the roote and wee are the plants he the Vine and wee the branches of his fulnesse we all receiue grace for grace finally we are in him who is made vnto vs of God wisedome and righteousnesse sanctification and redemption Ioh. 15. 2. Iohn 1. 16. 1. Cor. 1. 30. Ier. 2â— 5. 6. Secondly we being contracted vnto Christ our head and husband are interessed in and partakers of all his royalties and benefits so far forth as may be the proportion and difference beweene the husband and the wife beting retained for from the fountaine of his God-head and conduit of his humanity are deriued vnto us his righteousnes santification triumph glory From Christ wee haue redemption through his blood euen remission of our sinnes according to his rich grace by his sufferings we are â—reed and deliuered from the guilt of our sinnes and the feare of condemnation by his obedieâ—ce to the Law imputed to vs we are accepted as iust before God and fit for eternall life 2. Cor. 5. 19. 21. Apoc. 12. 1 Now what an vnspeakable benefit is remission of sinnes which sinne draweth vpon vs all temporall and eternall plagues can be by noe other meanes obtained then by our coniunction with him Psal. 32. 1. 2. Thirdly communicating with Christ in the vnion of nature we also in some proportion and similitude are partakers of his propheticall priestly and Kingly Office We are made prophets to confesse him and to teach and comfort others Priests to mortyfie sinne to suffer for Christ to offer sacrifices of praise thankesgiuing vnto him and to consecrate our selues soules and bodies wholy vnto him Rom 8. 39. Apo. 1. 6. 1. Peter 1. 9. Wee are Kings to fight against the world the flesh and the Deuill and by faith in him to ouercome them 1. Iohn 4. 5. And here wee receiue that right in whole and dominion in part which we wholy lost in Adam Math. 19. 28. 1. Cor. 6. 2. 1. Tim. 4. 4. 5. Fourthly all Plagues Aduersities Crosses Punishments are made but only temporary and fatherly corrections vnto
euasions and mentall reseruations when they are called into question before ciuill Magistrates doth by their Bookes and practise euince A third signe already in great measure fulfilled is the aboundance and shamelesse defence of sinne deadnesse dulnesse of heart whereby men are neither sensitiue of their sinnes nor aware of Gods iudgements and want of true faith on the earth as may bee discerned by so much Atheisme and Hypocrisie so little inuocation of Gods name so horrible and vsuall Blasphemie and such vile practises of iniustice and oppression wherefore CHRIST that sitteth on the â—lowde must needes shortly thrust in his Sickle and reape for the Grapes of sinne and the harâ—est of iniquitie is ripe A fourth and dreadfull signe and fore-runner of the last iudgement are strange Meteors Comets new or blazing starres which haue beene euidently seene and noted as anno Christi 1572. and anno 1577. many Countries and kingdomes beyond the Seas anno 1604 and 1605. about the beginning of October in 17. degrees of Sagittarius shinyng forth gloriously after the sunne setting in figure and colour not vnlike vnto that which thirtie and two yeares agoe was seene in Cassiopeia without beard our tayle rounde pure and bright so that manie of the learned thought it to bee Venus Starre and the most excellent Astronomers in the beginning of it tooke it also for the euening Starre Keckermanus Disp. Philos. Extraord pag. 373. and 406. adde herevnto a late Comet appearing Northwest 1607. Vse 1. The noting seeing and contemplation of these and the like fearefull and ominous signes and occurrences should driue and drawe to feare almightie GOD and stand in awe of him that causeth and sendeth them as Lodowicke the first Emperour the Father of Charles the great answered one Edmund and Astrologer that abusing wordes of Scripture exhorted him not to feare the Comete which hee then sawe let vs not feare the Comete sayth hee but the creator of it and let vs praise his clemencie who doth vouchsafe by such iudgements to remember vs of and to reprooue vs for out dulnesse and sluggishnesse Secondly let vs taking also as à praesagium and forerunner of the last daie bee aduertised and induced heereby to prepare our Lampes to furnish the Oyle and to make readie for our Lord IESVS CHRIST at his comming that we may goe with him vnto the marriage and enter into his ioye Amen Thirdly the consideration of infinite losse detriment and torment that will follow if wee doe not in this life the time of grace and reconciliation prepare our selues must driue and compell vs herevnto for they shal be excluded out of Heauen and bee punnished with euerlasting perdition form the presence of the Lord and from the glorie of his power 2. Thess. 1. 9. and the shall haue their part in the lake that burneth with fire and brimstone Apoc. 21 ver 8 and the smoke of their torment shal ascende euermore and they shall haue no rest day nor night Apoc. 14. vers 11. Wherefore if the former argument cannot like an heauenly Adamant and Loadstone drawe vs to preparation as this Argument is most effectuall preualent with the regenerate yet let the threatning of damnation like a terrible thunderclap or a great peale of ordinance rowse awake vs from sinne and driue and enforce vs to make our selues ready And if the feare hereof in very Reprobates can worke so far forth as to compel Simon Magus to desire Peter and Iohn to pray to the Lord for him that none of the things that they had spoken might come vpon him Act. 8. 24. and when Paule disputed of Iudgment it could make Faelax to tremble Act. 24. 26. much more must it preuaile with those that make a better profession and waite for eternall redemption Lastly our Sauiour Christ and Paul c. by this argument endeuoured to awaken the secure Mathew 23. 33. 2. cor 5. 11. And thus much in generall of the person that is to be prepared and to prâ—pare her selfe Now that we may proceede more orderly in this point and the reader may take the more benefite and profit by it We are first to propound the principall heads of this preparation and Secondly the proper and set time of it The principall heads are these foure faith in Christ Secondly purity and innocency of life Thirdly the duties of charity and good workes and lastly a feruent desire and huely hope in the patient expectation of the consumation of the marriage The first head is faith which is nothing els but a perswasion of the fauour of GOD towardes vs in Christ or as Saint Paul to the Hebrewes defineth it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance of things hoped for it is called a substance not for that in very deede it doth subsist and hath abeeing but because it doth present and as it were set before our eyes that which is promised by GOD. Hebrewes 11. 1. Apoc. 1 8. and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a demonstration of things not seene the worde signifieth properly a conuincing of the conscience for faith doth so conuince him that doubteth hee can doubt no more not otherwise then if hee sawe them with his bodily eyes and herevnto is to bee referred that saying of Christ. Thomas because thou hast seene thou hast â—eleeued but blessed are they that haue not seene and yet haue beleeued Ioh. 20. 29. Therfore sayth that giueth vs an assurance of the accomplishment of Gods promises whether corporall or spirituall temporall and eternall must needs bee the first and the principall part of this preparation this is the entry dore whereby wee are admitted vnto God and into his house Ephe. 3 12. without this it is impossible to please God for hee that commeth vnto God must beleeue Hebre. 11 5. and what soeuer is not of faith that is done in a conscionable knowledge of Gods will is sinne Ro. 14. 23. faith is the eye of the body if the eye be single id est the faith sincere theÌ„al the body shal be light but if the eye be darke id est the faith corrupt vnsound then the whole body is dark so that neither hand foote c. can execute and performe his function This faith is the stomach of the Soule to attract digest and conuert into good bloud and norishment the Heauenly food of Gods word if it either want appetite to desire power to digest or strength to retaine c. the whole body must needes by degrees languish and decay finally it is the roote foundation and the instrumentall cause of our iustification regeneration victory ouer sinne and satan peace of conscience and eternall saluation col 2. 5. 6. Ephe. 6. 16. Act. 15 9. 1. Iohn 5. 4. Rom. 5. 1. Mar 16. 16. Ioe 3. 15. 16. Thus wee see by the properties effects and vses of faith it is necessary there can bee no preparation acceptable to God without it wherefore if
we want it wee must vse the meanes to get and obtaiâ—e it and if wee finde our selues possessed with it wee must then preserue cherish and norish this holy flame with the knowledgâ— of Gods word with the vse of the Sacraments by conference by meditation by prayer by practise of good workes and by hope expecting and waiting for the ende of it euen the saluation of our soules For first our faith through the frequency and violence of temptations is often fore assaulted and weakened and therefore it had neede be repayred and confirmed Secondly onely that faith that vsually doth growe and encrease is the sauing and liuely faith and shall neuer be extinct for defect of oile nor pine away by any spirituall consumption but continueth firme and vnmoueable and obtaineth the promises Eph. 4. 11. 12. 13. Lastly if faith haue not as before specified his continuall supply of food it will faile as the wine did at the mariage in Cana of Galil if it be not norished and preserued it will wither like the corne sowen in the stony ground for want of moisture and it wil be lost as we see how it was in the foolish virgins at the Bride groomes comming and that argued that it was not true faith in existence but onely in apparence and that it was rather an opinion then a deepe impression for otherwise the faith of Peter and so of Gods elect shall not faile and the gifts of God namely that directly concerne saluation are without repentance Luk 22. 32. Rom. 11. 19. neuer extinct or taken away But that neither with the ignorant nor with the hypocrites nor yet with the Papists and other heretikes wee content and deceiue our selues with a mocke faith an historicall and temporary faith or with a crackt and erronious faith insteed of that which is sauing and iustifying we must found and search our soules whether wee bee Orthodoxe and vncorrupt in the principles of faith whether we rest wholy vpon the right obiect whether it be ioyned with particuler application and lastly whether we discerne and find in our selues the inward outward signes and euidences of it for then vndoubtedly wee haue that faith that iustifieth the sinner purgeth the heart engrafteth vs into Christ and saueth our soules But of these and the like particulers briefely and in order Principles and foundations of faith are these preaching of the word of God is the ordinary and principall meanes of saluation Rom. 10 14. Christ is both God and Man in one person perfect GOD and perfect man man to suffer and dye and satisfie for sinne in our nature that had offended and God to support his humanitie to giue efficacie and power to his doctrine and miracles and to adde infinite merite and desert to all his actions and sufferings Thirdly onely faith is the hand and instrument to apprehend and apply CHRIST vnto vs with all his blessingâ— and so to iustifie vs. Faith is like the eye which albeit in the acte and vertue of seeing it is alone yet not solitarye and alone in the bodye but ioyned to other parts so faith albeit it alone iustifieth vs before GOD yet it is not solitarie and alone but alwayes according to the proportion of it accompanied with holy life and good workes Gal. 5. verse 6. There are onely two Sacraments which Christ instituted and left vnto the Church Baptisme the sacrament of our new birth and entrance into christianity the outward signe whereof is Water and the Lords Supper the sacrament of our growth and perfect nourishment and encrease in Christianity the outward signes and matter whereof are Bread and Wine remaining both Bread and Wine for substance both in the sacramentall vse of them and afterwards as Paul maketh it manifest 1. Cor. 11. 26. 27. That no man performe and fulfill the lawe and therfore no man is to hope and looke for righteousnesse and saluation by that obedience which hee sheweth to the lawe Rom. 8. 3. Gal. 2. 15. 16. That we cannot make satisfaction to God for the least of our sinnes but that Christ alone hath most fully and onely performed it 1. Pet. 2. 24. Apoc. 1. 5. 6. That the saluation of all that beleeue is certaine and infallible not onely in Gods decree but also to themselues Rom. 8. 38. Heb. 10. 22. and therefore that the opinion of the Papists is wicked which make faith vncertaine and so holde our saluation to bee doubtfull That all doctrine necessary to saluation is contained in the Scriptures so that nothing is either to be added to it or detracted from it Deut. 4. 2. Apoc. 22. 18. 19. Gal. 1. 8. That the knowledge of the Scriptures are necessary for all sorts of people for their saluation and therefore that they ought to read them that they may thereby learne and vnderstand what God would haue them to beleeue and doe Iohn 5. 39. Mar. 12. 24. Math 22. 29. That God alone is to be adored of vs and that no part of diuine worship is to bee giuen vnto any creature Math. 4. 10. That holinesse of life good workes as effects and consequents of faith and the way wherein wee should walke Ephes. 2. 10. is necessarily required of all that will be saued Hebr. 12. That the Sacraments are onelye signes and seales of righteousnesse and not causes of saluation and therefore our saluation doth not so depend vpon them that they that want them must needs bee damned whereas our saluation consisteth onely in Christ his merits Marc. 16. 16. which none can dispoile and dismantle vs of That Christ his body was but once conceiued of the substance of the Virgin Mary and cannot bee made of any other matter and that CHRIST hath onely one body and therefore it is not made of Wheate bread as the Papists say it is dayly for it is not the seede of Dauid and bread is not the flesh of the Virgin That the humaine nature of Christ is now onely resident and contained in heauen and therefore it is not to be adored in earth Acts. 3. That the whole force vertue and efficacie of our saluation and redemption is in the onely and once offered sacrifice of CHRIST Heb. 10. 12. 14. and that this sacrifice could bee offered of none but Christ who was to be a Priest for euer Lastly to omit diuers other articles which bee more plaine and confessed it is a foundation of faith to know beleeue and hold that then immediatly after the dissolution from the body the soules of the righteous are carryed by the Angels into heauen and the soules of the wicked and impenitent are carryed by the diuill into hell and that the same bodyes with all their perfect partes and demensions shall for substance bee raised vp by CHRIST at the day of iudgment Iob. 19. 25. 26. Of this maine and principall article many are ignorant or at least not iuditiously and soundly perswaded as may appeare by the examinatioÌ„ of the ignorant people both
in what horror vexation thinke we they shal be in when they shall suffer full and euerlasting shame and punishment Secondly they vpon the perfect sense of their infinite sinnes and vpon the full apprehension of Gods infinite indignation shall euerlastingly dispaire and shall alwayes desire to dye and shall not dye Apoc. 9. 6. Thirdly in their minds and wils being vnspeakeably infected and possessed with enuie and malice they on the one part seeing themselues depriued of so infinite glory and plunged into so endlesse miseries by reason of their sinnes and offences and on the other side either by present sight and view as some diuines collect out of Luk. 13. 28. Luke 16. 23. Apoc. 14. 10. or else which is an vndoubted truth by keeping in fresh and perpetuall memory the absolute and glorious estate glorification of the godly at the last day obseruing and perceiuing the godly whom they in their life time so scorned abused wronged persecuted to be so vnconceaueably blessed shall be tormented and vexed with an vncredible enuie Isa. 66. 23. 24. Psal. 85. 10. 11. Luk. 16. 23. We haue some instance hereof in proud Hamon that cursed Agagite that could in no wise endure the exaltation of Mordocheus but it was a sword to his heart and a vexation to his conscience And if the enuious in this life repine yea and pine away at the felicitie and fauours of others how much more will they then enuy when they themselues shal be incomparably more miserable and the godly vnspeakably more blessed Fourthly the reprobate shal be as wel tormented in their bodies which haue bin the vessels instruments of sinne and iniquity as in their soules for as their bodies shal be darke â—inglorious and deformed contrary vnto the glory of the elect so shall they be tormented not with any materiall fire for theÌ„ the worme of conscience the carcases of the slaine and the metaphoricall speeches especially in the Apoc. 22. 23 that describe and delineate vnto vs the ioy and glory of heauen should be litterally vnderstood which is very absurd to thinke but with that which is equiualent yea farre more extreame namely the full and finall wrath of God ceazing and inuading the soule and body as appeareth Apoc. 14. 10. They shall drinke of the wine of the wrath of God yea of the pâ—re wine that is powred into the cup of his wrath and shal be tormented in fire brimston before the holy Angels and before the Lambe for euermore they shall drinke vp the dregs of Gods wrath which is their portion to drinke Psal. 74. 10. Psal. 11. 6. Lastly because they must in soule body suffer the vnsupportable indignation of the Lord are called and so indeed are vessels of wrath prepared to destruction Now if the anger of a Lion of a Beare robbed of her whelps much more of a mighty Monarch be so perniciousâ— and daÌ„gerous how much more incoÌ„parable then is the wrath and indignation of the Almighty and the most iust Lord who is to his enimies a consuming fire Hebr. 12. 29. and whose wrath burneth vnto the bottome of hell Deut. 32. 22. God giue vs grace by our godly feare true repentance and sound obedience in this life to preuent it Amen Thus much of the generall and particuler punishment of those that are excluded The last point and part to be handled and wherewith we will conclude the whole treatise is the manifold and wholsome vses that we are to make of this doctrine first therfore the serious consideration and meditation of the state paines of the damned must be a forcible motiue to diswade and reclaime vs from committing sinne and iniquitie for feare of falling into the same condemnation Chrysostome in his 13. Homilie or sermon vpon the Romaines saith well to this purpose Vtinam inquit vbique de Gehenna dissereretur non enim sinet in Gehennam incidere Gehennae meminisse c. that is would to God euery man would speake of hel for to remember hell will not suffer a man to fall into hell for if the due consideration of seuere humane lawes that shall be duly executed doe keepe the most vnruly from offending much more will the serious consideration of the paines of hell if men haue grace to thinke on them reforme amend men Iâ—de 23. Secondly the Preachers Ministers of the word of God when they see perceiue the deadnesse dulnesse â—and impenitencie of the hearers must labour by laying open the multitude and torments of the damned to draw men to feare God and to repent their sinnes Math 23. 33. Heb. 10. 27. Apoc. 14. 9. 10. 11. The third vse is to teach vs not to be enuious against the wicked nor to repine at their temporall dominion and prosperitie for first neither they nor their pompe nor prosperity shall continue long but perish suddainly Psal. 73. 18. 19. 20. Psal. 37. 12. Secondly they haue for the most part their portion in this life Psal. 17. 14. Lastly their damnation is iust sleepeth not 2. Pâ—t 2. 3. wherefore wee must rather commisserate and pitty them yea and pray God to conuert them for in so doing we shall please God discharge our owne duties perhaps in the end be a meanes to win and reclaime them Fourthly lastly finding in our selues by due examination that God hath deliuered vs from so great condemnation and made vs heires in hope of eternall life we must continually and from our hearts giue all glory praise vnto God Apoc. 5. 9. 10. Col. 1. 12. 13. 14. and hereby bee stirred vp to be stedfast vnmoueable aboundant alwayes in the worke of the Lord 1. Cor. 15. 57. 58. Now the Lord God the fountaine of mercies and the father of our Lord Iesus Christ grant wee may performe these duties and continue constant like pillars in his loue and seruice to the end for his beloued sonnes sake Iesus Christ our onely redeemer and mediator Amen AN APPENDIX or necessary addition touching the doctrine nature and vse of the Sacraments propounded in plaine and profitable Questions and Answeres very requisite and comfortable for euery Christian to know TO THE VVOR shipfull Learned and Religious Gentleman maister Thomas Gibbs of Watergaull Esquier Thomas Draxe wisheth encrease of grace and of all prosperity and for a monument of his loue and duetifull affection consecrateth this small adioynder following The Doctrine nature and vse of the Sacraments Qu. WHat signiâ—ieth this word Sâ—ments An. A â—ouldiers oath made to his Captaine whereby he is sworne to be true to and consecrated to the â—eruice of the generall and from that original signification it is drawne by the common consent of the Church to signifie the Holy Sâ—ales of Gods mercie For as the souldier by his oth administred and taken bindeth himselfe to the seruice of his generall so wee by the vse of the Sacraments binde our selues to God and to his worship Qu What is a Sacrament Ans.
Q VVhat is the forme of a Sacrament An. The relation order or proportion that is betwixt the signe and the thing signified Q What is Baptisme A. The sacrament of our new Birth or of our first admittance or entrance into the Church or Christianity Rom. 4. 11. Math. 28. 19. Qu. To whom doth Baptisme belong A. To al beleeuers to their childreÌ„ Qu. Are inâ—ants then to be Baptised especially seeing that the scripture maketh no expresse mention thereof A. Yes vndoubtedly for first there is such an affinity betweene Circumcision Baptisme that succeedeth it that by what reason the children of the Iewes were circumcized by the same may the children of Christians be baptized Secondly the commission that Christ graue to his Apostles commanding them to baptisze all nations was general and made no exception of Infants Thirdly the Apostles baptized whole families Ac. 16 15. 1 Cor. 1. 16 1 therfore in al likelihood Infants that are a part of theÌ„ Lastly the grace promise the thing signified belong to InfaÌ„ts therfore the outward signe also Q. How often is a man to be Baptized An. Only once For as it is sufficient to be once ingrafted into the Church once borne so it sufficeth to bee but once baptized Secondly there is but one baptisme Ephe 4. Lastly circumsition was but once administred therefore baptisme in like manner Qu. What is the outward signe or element in Baptisme Answ. Water onely and no signes or matter els Que. VVhat is the thing signifyed by Baptisme Answ. First the purging and washing away of our sinnes by the sprinkling of the bloud of Christ. Secondly our regeneration or sanctification to eternall life Titus 3 5. Rom. 3. verse 25. Q. VVhat is the forme of Baptisme An. The diuing dipping or baptizing of the Infant with water by the Minister into the name of the Father the Sonne the Holy Ghost Mat. 28 29. Qu. VVhat gather you hence Ans. A double solemne couenant First in regard of God the Father to receiue the party baptized into his fauor of God the Sonne to redeeme him of God the holy Ghost to regenerate him Secondly of the party baptized who here solemnely promiseth to acknowledge inuocate worship God alone and withall to renounce the world the flesh and the diuell Q. What vse are we to make of baptisme An. First when we are teÌ„pted to commit any sin we must for the preueting of it call to ourâ—remembrance our solemne vow made in baptisme Secoâ—dly we must dayly labour to feele and discerne in our selues the proper effect frute of Baptisme namely the power of Christs death mortifying sinne and the power of his resurrection quickning and renewing vs. And thus much of sacraments in generall and of Baptisme in particuler Qu. VVHat is the Lords supper An. A sacrament of our spirituall norrishment growth and preseruation in Christianity Qu. Who instituted it Ans. The Lord Iesus Qu. When Ans. At supper time Qu. Why at that time An. Because at that euening began the day of the passouer and Christ being forthwith to be appreheÌ„ded could not defer it to the next morning Qu. Why did the Church change the time of the administration of it Ans. The time is but an externall accident which is in the Churches liberty to reteine or alter Secondly the reason why they changed it vnto the morning was the preuention of drunkennesse gluttony or the like abuses that in processe of time crept in Qu. What are the outward signes or elements in the sacrament Ans. Bread and Wine Qu. Why are there two signes in the Lords supper Answ. For two endes First more liuely and fully to set forth Christ his passion Secondly to signifie and seale vnto vs our full and perfect norrishment and saluation in Christ. Que. What doth the breaking of the bread signifie An. The body of Christ bruized and crucified for vs. Qu. VVhat doth the powring out of tht wine signifie An. The bloud of Christ shed for the remission of our sinnes Qu. Then we neede no Popish images pictures crucifixes and to represent vnto vnto vs Christs passion An. No For the death and passion of Christs holy Scriptures and also in this Sacrament especially is described set forth and depainted liuely before our eyes And as for the Papists lying vanities they are flat idolatrous and we abhoâ— and detest them Qu. What is the thing signfied bâ— this Sacrament An. Christ Iesus and all his merits and blessings Q. what is the forme of this SacrameÌ„t An. The order relation betweene bread the wine the thing signified in the administration and vse of this sacrament Qu. Explaine and shew vnto me the order analogie and proportion betweene the signes and the thing signified An. Thus it appeareth as the bread and wine haue force and efficacy to norish and strenthen the body so the body blood of Christ together with al the benifits that flow froÌ„ his death passion doe inwardly norish strengthen a beleeuer vnto eternall life Qu. Are the Bread and Wine in the vse of the Sacrament things really existing or but only outward shewes appareÌ„ts as the Church of Rome imagineth An. They doe really exist and retaine their former substance nature for first according to the infallible rule in Philosophy no accidents can subsist without their subiects to whome they are tyed Secondly the Apostle Paul in the whole discourse of the Sacrament mentioneth the expresse words of bread and wine 1. Cor. 1. 26. 27. 28. Qu. How then and wherein differeth the bread and wine in the sacrament from common bread and wine A. Not in nature substance but only in end vse significatioÌ„ For in common vse they serue only to the nourishment of the body but in the sacrameÌ„tal vse to the norishing of the soule secondly before they were without signification relation but in the Sacrament they signifie Christs body and blood Q. Then the elemenss of bread wine are not transsubstantiated or turned into the very body and bloud of Christ A. No for first it is a spiritual foode therfore spiritually to be eaten and receiued by â—aith Secondly the holding of this absurd opinion ouerthroweth the articles of Christs Incarnation ascension for if he was borne of the Virgin Mary then not made of bread if he be ascended into Heauen and there contained vnto the ende of the world then he is not corporally preseÌ„t much lesse made of bread Thirdly it destroyeth the very nature and forme of a Sacrament which consisteth in the relation respect that is betwixt the signe and the thing signified Fourthly the bread in time will mould and the wine turne into vinegar ergo there is no such conuersion Lastly to omit many other arguments if there were any such transubstantiation the very reprobates as Iudas should truly feede on the body bloud of Christ and so should bee saued but this is flat
against scripture Qu. If there be no such reall conuersion of the bread wine into Christ his body bloud why theÌ„ are the vnworthy receiuers guilty of the body bloud of Christ Ans. First because they wanting faith which is the eie mouth anâ— stomack of the soule discerne not this mysticall bread and wine from common bread and wine but come vnto it as vnto a prophane banquet Secondly because they by their infidelity and wicked hearts abuse and prophane these holy seales and pictures and therefore are guilty of high treason before God eueÌ„ as he that rendeth abuseth and trampleth vpon the kings image or broad â—eale is guilty of treason before men Qu. How then is the bread and wine to be receiued Ans. Reuerently and by faith Qu. How by faith Ans. By beleeuing that as verily as I receiue the bread and wine so spiritually I receiue and feed vpon Christ his body and bloud For faith maketh that present to the â—oule that is in place far distant And as the eye of a man doth by his sight touch the starres though many thousands of miles distant so doth faith mount vp into Heauen so apprehend and feede on Christ. Act. 7 verse 55. Q. What is fayth Answ. A perswasion of Gods fauour and mercy in Christ. Que. Who are worthy Communicants or receiuers An. They only that firmly beleeue in Christ hunger and thirst after him truly repent them of their sinnes and are thankfull for the great worke of their redemption Qu. But the faithfull themselues as we haue the Apostles themselues for instances labour of many doubts wants infirmities relesses ergo no man is worthy to commâ—nicate Ans. First the Lords supper is a medicine to the weake fainting soule therfore wee are as well to purifie our hearts in it as to bring pure hearts to it Secondly al notwithstaÌ„ding al their other ignorances and infirmities in whom sinne raigneth not and that come to the Lords Supper without guile and hypocrisie are worthy in Gods acceptation Q. VVho then are vnworthy receiuers Ans. All that are grosely ignorant all Infidels Atheists Hypocrites Hereticks Schismatiques and in a word all impenitent and prophane persons Qu. VVhat danger do these incurre Ans. If they repent â—ot besides temporall plagues they incurre eternall condemnation Q. May not an elect and a true beleeuer sometime receiue vnworthy Ans. Yes Qu. How then doth â—e escape eternall condemnation Ans. First his person is accepted with God therefore being once in Christ he caÌ„neuer perish Rom. 8. 1. Ioh. 10. 27 SecoÌ„dly he is temporally chastised for his vnworthy receiuing as the Corinthians were but all his sinnes are pardoned the gilt of them taken away Q May not a true Christian with a safe conscience communicate there where is knowâ—e to bee present some open and vile offenders Ans. Yes if he do not consent vnto their sinne or approoue of it for it is not his fault and another mans badnes must not make him to refuse the Manna of his soule Secondly the Prophets themselues and others obserued the sacrifices and feasts with those that were most wicked yea Christ himselfe kept the Pasouer amongst the wicked â—ewes Qu. What benefit and comfort hath a right receiuer by the Lords Supper Ans. First a confirmation of faith in the promise of grace and in his communion with Christ Secondly a reuiuing of the death and passion of Christ and the benefits that proceed thence in his memory Thirdly a more firme and neere vnion with the members of Christ. Lastly a most certaine hope of the life to come 1. Cor. 11. 26. Qu. What must a man do that hâ— may be a worthy receiuer Ans. He is to performe three seuerall duties First before he communice secondly in the time of communicating and thirdly after that hee hath communicated Qu. VVhat must a man doe before he communicate Ans. Hee must trie and examine himselfe Qu. Is it not sufficient that his pastor or minister examine him and approue of him Ans. No for albeit it be a good and necessary duty yet it sufficeth not for first hee may deceiue the Minister but he is better knowne to himselfe Secondly hee must liue by his owne faith and answer for his owne sinnes wherefore it concerneth him neerely to looke to himselfe Qu. VVherein must a man examine himselfe Ans. In foure things First whether hee know God know the fall of man and the maner of his restitution by Christ. Secondly in his faith namely whether hee desire apprehend and receiue Christ as he is described in the scriptures and exhibited in the Sacraments Thirdly in repentance viz. whether he repent of all his knowne sinnes and haue a care and resolution to do those things that please God Math 3. 17. Lastly in charity whether hee loue good men and wisâ— well euen to his enimies and seeke daily to reconcile himselfe vnto his neighbour whom he hath wronged or offended Mat. 5. 25. Q. VVhat is the duty of a worthy receiuer in the very art and time of the receiuing of the Sacrament Ans. He must reuerently behaue himselfe ponder the great mercies of God vouchsafed him by the eyes of faith so behold and contemplate all the storie of Christ his passion as if with his eyes he saw him hanging on the crosse and crucified and his bloud dropping out of his vaines Qu. How oft must a man receiue the Sacrament Ans. Very often for so the Apostle willeth 1. Corinth 11. so the primitiue Church practised and euer neede the often vse of it Q. VVhat duty must a man performe after the receiuing of the Sacrament Ans. Hee must praise the Lord and giue him thankes for the wonderfull worke of his redemption and for all the meanes therevnto belonging Secondly hee must bee occasioned hence more constantlye to prosesse Christ and more entirely to loue his children and seruants FINIS Deo Tri-vno laus gloria Si Christum bene scis satis est si caetera nescis 2. Obser. Vse Ioh 6. 26. Obs. Psa. 45. 10. Chap. 8. 9. 10. 11. Psal. 18. 7. Luk. 18. 8. Luke 21. ver 11. Math. 4. 7. Isa. 47. 13 and 14. Luke 16. vers 22. Psal. 19. 14. Iob. 20. ve 21. Ioh. 26. ver 25. Vse 1. Vse 2. Vse 1. 1. Reason 2. Reason 2. Cor. 12 Exo. 3. 4. ver 3. 5. Heb. 11. verse Act. 1. 25. Pro. 8. ver 15. and 16. Apoc. 316. Apoc. 6. 9. Obiect Ans. Rom. 9. 22