Selected quad for the lemma: death_n
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A20805
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The lambes spouse or the heauenly bride A theologicall discourse, wherin the contract betwixt Christ and the church; the preparation against the mariage; and the solemnization it selfe, and the exclusion of hypocrites and temporizers, is plainly and profitably, with the partucular vses, set forth. Whereunto is annexed an exact preparatiue to the Lords Supper. By T.D. Minister of the word of God.
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Draxe, Thomas, d. 1618.
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1608
(1608)
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STC 7185; ESTC S114693
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59,295
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and is knowne to bee one of Gods Children Rom. 10. 14. 1. Cer. 1. 3 2. Tim. 1. 19. and contrariwise it is a brand of an Infidell or an Atheist neuer to pray Ieremy 10 25. Psalme 14 4. But that wee bee not deceiued herein for ignorant people may mutter ouer and say by rote certayne prayers and the hipocrite may make a goodly shew certaine rules must bee obserued and heeded First that our praiers bee made in knowledge of Gods will otherwise they are not made in â—ayth and so cannot please God Rom. 14 ver 4. Secondly that in priuate we pray not so much by prescript for me as according to the present sense feeling of our owne wants imperfections crauing the supply of them Thirdly that it doe not consist in a few words of course but bee enlarged as time and our present necessities occasion vs. 1. Sam. 1. vers 15. Fourthly that the matter and subiect of our prayers bee chiefely and in the first place the aduancement of Gods Gospell and kingdome the remission of our owne sinnes and the saluation of our soules and then in the second place to pray for temporalls and outward things but alwayes conditionally and with subiecting our wills to Gods will Math. 26. ver 39. Fistly it must not be only for a brunt vpon a sudden motion or onely in time of great trouble but daily and continually for thus are wee taught to pray incessantly and neuer to giue ouer vntill God grant our requests 1. Thes. 5 Luke 18 7 Sixtly wee must pray in humilitie and in vnfained loue to God and men for the proud mans prayer God reiecteth Luke 18. vers 14. and the malitious mans prayer and sacrifice is abhominable Lastly not to be tedious wee must not pray onely for our selues and kindred as carnall men in their manner sometimes doe but for the whole church of God vpon earth and for euery state and condition of Christians as Kings Counsellers Rulers Iudges Magistrates the reuerend Prelates Pastors Preachers Ministers commons and most earnestly and compassionately for those whom wee know afflicted hated persecuted for the truth and Gospels sake or for any good cause whatsoeuer or where-soeuer If thou finde all these signes of faith or most of them in thy selfc be thankfull to GOD for them and which of them thou feelest and perceiuest thy selfe to bee destitute of in part or whole seeke for the obtaining of it and if thou bee wholy voyde of them then it is high time whiles opportunitie serueth to labour to procure them by all holy meanes Looke therefore to the maine chance get and nourish faith and thou canst not perish but want or neglect thou it and thou canst not bee saued I am horum mauis accipe To the former notes and testimonies of faith may very well be added puritie and innocencie of life and a liuely hope of eternall glory for these are certaine and infallible notes of faith and peculiar effects of it but of these I purpose to treate distinctly and more at large in the two next points of preparation wherof these are branches And thus much of faith the foundations obiect application and notes of it The second principall head in this preparation is puritie and innocencie of life and conuersation This is a notable and peculier worke and declaration of faith and it proceedeth as naturally from it as the beames from the sunne the waters from the fountaine and the fruites in their season from the fruitfull tree herevpon faiâ—h is said to purifie the heart Acts. 15. 9. faith and repentance are both preached together and so ought to bee practised Mark 1. 15. The necessitie of this holinesse and innocencie appeareth plainely without holinesse no man shall see God Heb. 12. â—4 except Christ washe vs wee haue no part with him â—ohn 13. 8. except a man bee borne of water and the holye Ghost hee shall neuer enter into the kingdome of heauen Iohn 3. 5. Finally no vncleane thing shall enter into the heauenly Cittie neither whatsoeuer worketh abhomination or lyes Apoc. 21. 27. Likewise innocencie and harmlesse simplicitie is a cognizance and badge of them that are prepared for Gods kingdome for they must bee innocent as Doues Math. 10. 16. harmelesse as yong children Mat. 18. 3. without guile in their mouthes Psalm 32. 2 suffering wrong rather then offering it and dooing no man iniurye but labouring to doe good to all men and no maruaile for beeing borne a new and cast into a new molde wee must operari secundum formam renouatam according to our new nature so must be our actions and if wee bee rightly regenerate the effects that doe retaine the similitude of the cause must needs entertaine some correspondencie with it Secondly Christ Iesus the vnspotted Lambe of GOD will neuer marry with the Church vntill shee bee first washed and sanctified Ephes. 5. 26. 27. and they onely that haue not defiled their garments idest corrupted their conscience with grosse and grieuous sinnes shall walke with Christ in white Apoc. 3. vers 4. Thirdly being contracted and ingrafted into Christ that is holinesse it selfe we must not walke after the flesh but after the spirit Rom. 8. 1 wee must be conformable vnto Christ his death by mortification and to his resurrection by newnesse of life or else wee are no liuely members of his body but dead and rotren flesh It is an axiome in Philosophy quo quid propinquius bonoâ—eo melius Aristo 3. Top. wherefore if we be in Christ and contracted to him wee must needs be better for wee are not onely neere him but of him and he in vs and we in him And that our holinesse and innocencie of life bee not rather in the flowre then in the fruite and in pompe more then in proofe we must sce that it be constant and encrease 〈◊〉 as wee continually partly by ordinary slips and infirmities and partly by spirituall conflicts combates receiue some losse foiles decayes so must we dayly endeuour to strengthen our selues to repaire our decayes and to mend our garments and to regaine and recouer our losses And as generatio vnius est corruptio alterius so wee must see how by the engendering of holynesse sinne doth decrease for as one kingdome cannot endure two Kings so the kingdome of Christ cannot consort with the dominion of Satan Wherefore we must not please and content ourselues with the out-ward shew of holinesse or deceiue our selues with the opinion that men may conceiue of vs out-ward shewes are like Sodome Apples goodly in colour and appearance but if a man crush and open them they are nothing but powder or ashes and as for mens opinion of vs it is no certaine euidence of our inward holines for Hipocrisie is spunne with so fine a 〈◊〉 that it can deceiue the most Godly and iudicious at least for a long time in the world thus Dauid was deceiued in Achitophell his â—amiliar and counsellor the Apostles in Iudas
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