priviledges so that there is in one person the condition and as it were the nature both of a King and of a Subject the one maketh that hee may bee put to death the other maketh that this death though it bee but the death of one person is more then a sufficient ransome for the offences of 10000. of his Subjects Even so did our great King with the Prince of peace in the worke of our redemption Qu. What is the benefit that wee reape by Christs death An. 1. By his merit wee have perfect righteousnesse 2. By his spirit wee have perfect holinesse here in part hereafter in full and perfection See 1 Cor. 6.11 Qu. How is the excellent faith of a Christian knowne An. Thus 1. It is a part of our regeneration 2. The subject thereof is the will of man 3. The meanes of working set forth 4. It cannot bee lost 5. Signes of it are as many as wee have graces Qu. But how is it that faith onely hath the power of justifying An. That question is worthy of our knowledge 1. Faith gives glory to God takes away creature boasting if for our love holinesse c. wee had beene saved man might have imputed something to himselfe but now all boasting is excluded 2. Another reason see Rom. 4.16 that it might bee sure to all the seed and not bee of works at all Qu. What is the relation betwixt faith and other graces An. It hath this qualitie to joyne us unto the Lord Jesus from and by whom wee come to bee partakers of the spirit of Christ and of the increase of all spirituall graces See Col. 2.19 Gal. 2.20 Qu. How doth faith and justification bring forth holinesse and sanctification especially seeing that to mans reason it is rather a motive to a wicked and dissolute life see such objections Rom. 3.7 and Rom. 6.1 An. 1. From the sense of the love of God in the pardon of sinne the heart is inflamed with an exceeding great love of God againe which the beleever desires to let appeare in the keeping of Gods commandements See Job 14.15 2. God doth worke upon the faithfull not as stocks and stones but acts and moves them and then they do worke out their salvation and adde grace to grace as is to bee seene plainely Phil. 2.12 13. 3. Sanctitie and holinesse is the onely and cleare evidence of a sound faith without and separate from which it is dead See Jam. 2.26 4. Faith without the rest of sanctification is not sufficient to attaine salvation for nothing shall bee perfect in the other world which is not carefully begun here and glorification is but sanctification perfected Qu. What is the fourth part of the mercy of God to man in his recovered estate An. Mans hope of which the use is to cure all our despaire For though it bee true that God deales with his sometimes as David did with his sonne Absolon 2 Sam. 14.24 to turne him aside and not let him see his face though indeed he love him dearely and doth intend to forgive him too yet sometimes God brings his to beleeve above yea against hope for faith cannot lose his nature which is to bee the ground of things hoped for c. See Heb. 11.1 Rom. 4. Job 13.15 Qu. What is the use of this grace in a beleeving Christian An. Threefold 1. God saith it is an anchor the use whereof at Sea wee know well enough namely to hold the ship that riding out the storme it may bee kept from splitting so hope keeps the soule among the rocks of impatience and distrust c. See it called a helmet too Ephes 6. 2. God saith it is a preservative against sinne 1 John 3.3 Hee that hath this hope purgeth himselfe as hee is pure See Job 2. Qu. What is the fift part An. Mans holy feare of God For whereas it may bee objected that feare seemes to fight with and to bee contradictory to faith and hope even in the estate of regeneration more then in the estate of innocency for there the estate was changeable and here it is not so yet it is a grace of great estimate and use as is to see Deut. 19.20 Qu. What use is this grace of now in the state of regeneration An. 1. To shew us that a great deale of corruption rests in us now after grace and beleeving and that wee had need not onely to bee constrained with the love but restrained also with the feare of God See Prov. 3.7 Prov. 14.16 and Prov. 16.6 with 2 Cor. 5.14 2. To keepe us from stripes for as it is said of the Lion that hee alwayes spares those that feare and lie prostrate before him for mercy so the Lion of the tribe of Juda Let us saith the Apostle labour to please God with reverence and feare For even our God is a consuming fire but fire never burnes the ashes that lie under it Heb. 12.28.29 Qu. What is the sixt part An. Mans filiall subjection to his God or mans son-like obedience to God as a father wherein the Lord doth for the sonnes of men two great and especiall things 1. Hee recovers them to the dignitie of sonnes and heires too Gal. 4.7 2. Endues them by the spirit of God with a disposition sanctified and sutable thereunto viz. they call him father Rom. 8.16 they love him Psal 116.1 feare him Gen. 42.18 imitate him 1 Pet. 1.15 in trouble run to him Psal 73. ult and most patiently abide his chastisement Heb. 12.5 let him doe what hee will Qu. What is the seventh part An. Mans servile feare and subjection to God as his servant which grace the Lord gives to his and of this the Scripture speakes under a twofold consideration 1. Some are such servants as are more eminent in the Lords service like Vessels of Gold and Silver in the great house serving him alwayes and in every thing faithfull in all his house Moses Noah Daniel were such yea and the Lord Jesus himself Behold my servant Esa 42.1 See Num. 12.8 Such Iosuabs now as lead his people 2. All beleevers are such they that serve him in any thing I finde that Divines delight to expresse it by that in the Epistle to Philemon Vers 10 11 12. to the 20. Qu. What more doth the Lord give unto his people An. Subjection unto the Lord God as to their teacher in which the Lord doth these two things 1. Himself teacheth all his people though not without the ministery too the wayes of God and godlinesse and therefore in Scripture wee read such places as these Mat. 23.8.10 and that excellent place in Iob 32.8 There is indeed a spirit in man but the inspiration of the Almightie giveth understanding And therefore beleevers are called Disciples Act. 11.26 And 1 Thes 4.9 yee are taught of God to love one another 2. And hee is pleased so to indue them with a dependance upon him for instruction that they heare his voyce and a stranger they will not
moved to eate of it perswading himselfe that there is no such danger in it as his father would make him beleeve and therefore no cause hee should obey him in that matter So hee eateth of it and poysoneth himselfe Now no man will deny but that both the father and the sonne have a hand in this yet not the father who giveth the occasion onely but the young man himselfe who doth willingly or rather wilfully take that hurtfull meat is to bee blamed and counted the cause of this evill See Gen. 3. and apply this to the fall of mankind Qu. But who can bee perswaded to thinke that Adam in the state of his innocency especially could bee deceived with such a thing as an Apple An. That which the Apostle saith 1 Tim. 2.14 must carefully bee first marked and secondly expounded for Adam was not deceived that is not so soone or not so throughly but the woman was in the transgression And as for the sinne of Adam there was in it more of wilfulnesse then of blindnesse and indeed hee will rather disobey God then displease his wife Thus of the fall Qu. What did man lose in the fall An. Two things 1. The puritie of his person inherent and what hee lost hee lost not onely for himselfe but for his posteritie also See Rom. 5.12 For as if treason bee committed against a King wee know it taints and defiles the blood and posteritie also so in treason spirituall against the King of Kings it is See Rom. 5.12 2. The justice of his person also for the Scripture is plaine That whosoever shall keepe the whole Law and yet faileth in one point hee is guilty of all Jam. 2.10 Qu. But how lost hee these things An. It was not by any worke of God but as it is said before by a worke of his owne and such a work of himselfe as was not out of a wilfull desire of renouncing God and all holinesse but surely it was 1. By the craft of Satan that old Serpent 1 Pet. 5.8 2. By the nature of sinne expressed in the Word of God to bee like leaven which leavens the whole lump and like a fretting canker See 1 Cor. 5.7 2 Tim. 2.16 17. Qu. With what successe or event An. Alas a most fearfull one that is to say originall sinne came and like a deluge overflowed both him and all his so that now in sinne wee are all borne and in iniquitie our mothers bring us forth Psal 51.6 the issue whereof is that wee neither doe nor can know or beleeve love or feare obey or honour God as we ought to doe nay more the effect of our fall from God is a separation from God fraught with rebellion and deformitie and what not that is evill See Rom. 3. tot So much of the effect of the fall Qu. But how is this made visible and demonstrably plaine unto us if a man fall into povertie his rags craving of almes yea his very lookes doe shew it if into sicknesse there are signes thereof so of madnesse or any such corporall perplexitie but how is the spirituall misery in the fall of mankind made plaine and discoverable An. Thus it is made plaine and easie to every one that is able and willing to see That soule that was before holy excellent illuminate heavenly is now quite contrary and repleat top-full with those sinnes in their visibility whereof you have here a particular enumeration Qu. What is the first An. Infidelitie Of which wee have two remarkable instances or examples in holy Scripture of the first unbeleevers Devils in their and Adam in his infidelitie both whose sinnes were in this particuler alike to trust in something beside God for their happinesse Adam trusts the Devill the woman and the apple and the Devill seeing no creature more excellent then himselfe thought it best to trust himselfe for his happinesse too And this sinne is ordinarily practised and so common that the Lord sheweth us the very markes of our misery every day therein For victory men trust the Arme of flesh for health the Physitian for life the necessaries of life meate drinke c. for wealth our owne industry or that of our parents for honour and glory Kings and great ones in our preferment Hence comes it to passe that the difference betweene the state of the godly and renewed in this world is no lesse then thus big the godly have an affiance in God the ungodly a defiance of God which is a sad difference See Exod. 5.1 2. Job 21.14 15. Qu. What is the second sinne An. Desperation Is another sinne which is visible in man after the fall and indeed it is the next in order for the root of the tree being taken away what remains to the body the branches too but death and withering and if you take away the foundation of a building what will bee the end but ruine and overthrow So is it surely in the soule for Faith is the ground of things hoped for and the evidence of things not seene Heb. 11.1 Desperation once prevailing upon the soule hope must needs bee taken away and indeed all grace but especially hope because of the nearer conjunction it hath to faith then any other grace either hath or can have Qu. What doth desperation leave a man to the thoughts of An. 1. Nothing and indeed some men surely thinke they shall die like the brute beasts and there 's an end See 1 Cor. 15.32 2. Something and so such men as have some knowledge of the holy Scripture and of another life after this and yet wanting faith in the pardon of their sinne are in Scripture reputed to bee but men without hope See Eph. 2.12 1 Thes 4.13 See also Prov. 11.7 Job 8.15 Qu. What are the signes of desperation An. I shall give you a few of many of them 1. The want of all other grace where any radicall grace is in truth there all grace is in some measure Act. 24.16 2. No desire of glory to come 2 Tim. 4.7 8. 3. Immoderate care after things present Luke 12. 16. See Matth. 6.32 Qu. What is the third sinne An. Want of the feare of God In the innocency of Adam hee had the feare of God which if a man want hee lies open to all manner of sinne an universall securitie falls upon him then hee cries peace peace where there is none 1 Thes 5.3 and indeed the reason of every enormitie is there is no feare of God before their eyes Rom. 3.18 Qu. What is the fourth sinne An. Want of Son-like subjection All the other creatures which are in the world were created to be the servants of God but man onely was to become his Sonne that hee might receive the adoption of children and the Spirit being bestowed upon him hee might cry Abba Father but in the same fall of mankind 1. Hee changeth his father and is of his father the devill yea and the works of his father hee will doe
manner of receiving for that is all one namely by faith onely the difference is in the outward forme for in the word preached God onely deales with the eare but in the Sacraments with the eares and eyes too for hee addeth Signes and Seales to them So wee have done with the third part which is the Grace of the Sacrament Now of the fourth part inward and spirituall grace or invisible Qu. Why is this grace called inward An. It is so called amongst other for these two Reasons 1. With respect unto the Signe for that is but meerely externall and altogether outward is received with an outward part the mouth digested with an outward part the stomach and gives nourishment onely to the outward man the body but the other is received with an inward act to wit Faith and yeelds spirituall nourishment to the inner man in which respect it is called Meat indeed and Drinke indeed Iohn 6.55 and the Manna and it sweetly compared together 1 Iohn 6.49.50 2. With respect unto the Seat for this hath place in the heart and soule and inner man See Rom. 10.9 Beleeve with the heart called the heart-answer Psal 73.7 and the answer of a good conscience 1 Pet. 3.21 not the washing away the filth of the flesh Qu. Why is it called spirituall An. From the qualitie of it for the more of grace any thing hath in it the more spirituall it is which may bee shewed by that speech of Ioshna to the people Iosh 24.19 Yee cannot serve the Lord for hee is an holy God hee is a jealous God c. what is the meaning yee cannot serve him 1. as you ought 2. as hee will accept unlesse you bee very spirituall and leave your idolatry See Iohn 4.24 The quantity of it for grace fits the Spirit unto the greatest services and fills it with all abundances and satisfaction therein too Psal 63.5 Psal 90.14 Qu. Why is it called invisible An. It is so called 1. In regard of others the eye of man cannot see the provision that God hath made for his both in grace and glory 1 Cor. 2.9 the perswasion the satisfaction the heart-raysings and soule-quicknings which God in an ordinance or Sacrament feeds and fils his people with which the world sees not as our Lord said John 4.32 I have meat you know not of so can the Christian too say to the world and to every unbeleever There 's meat for me in the word and Sacrament which you know not of 2. It is called invisible in regard of us too for the time was when the very beleever came blindfold to the Sacrament We were darknesse though wee bee now light in the Lord Ephes 5.8 And it is by faith onely that wee see invisibles See Heb. 11.27 Some uses must bee made of this point and first of the first part in order wherein these two things in order Qu. What is the first An. To learne what a Signe any Signe but especially a Signe in the Sacrament is viz. a thing instituted by God in that holy businesse of our soules unto that end 1. That I might see what things God intends by it to put mee in mind of in the Sacrament which are the things past those are Christs death and suffering and satisfaction for me and the sinnes of all the elect The things present those are the grace of perswasion and obsignation or sealing that all these belong to mee I being a beleever and rightly using the Sacrament The things to come namely that I shall in glory have a full and free communion with him there for ever Ioh. 6.35.40.58 2. That I might also see what parts of my soule or faculties thereof these Signes in the Sacrament serve to benefit whilst I am receiving and after that is to say 1. As they shew mee any thing and so they serve to my understanding for when I see those Sacramentall actions of breaking bread and powring out of wine I am put in mind of the breaking of the body and the powring out of the blood of the Lord Jesus Christ 2. As they doe warne mee of any thing and so they doe serve my memory for in the receiceiving of the Sacrament I am put into remembrance to bee thankfull for and to preserve the remembrance of the death of my Saviour untill hee come as one friend gives another a booke or a peece of gold 3. As they seale any thing and so they doe serve my faith for as I doe receive bread and wine into my body with which I am secretly yet certainly nourished and grow up to the things of a man so I doe beleeve that I have and shall receive the Lord Jesus into my soule that holding the head whereof all the body is knit together and having nourishment ministred I may increase with the increases of God Col. 2.19 Thus of the first part Qu. What uses are to bee made of the second part that is to say of the doctrine of the Signes in the Sacrament An. They are sweetly usefull to a discerning receiver 1. To try his obedience whether hee will with reverence use them in obedience to the command of the great God and with a heart so disposed that if the Lord had bidden some greater thing hee would have done it 2 King 5.13 2. To try a Christians wisedome for hee hath more of heavenly grace and direction in him then to depend upon any thing under God for that which hee knoweth must onely come from God for it is God that worketh the will and the deed 2 Phil. 3. It serves greatly to make a man fitted for his acknowledgments of the Lord for if the Spirit blow where when and on whom it listeth then it is not of him that runneth nor of him that willeth but of God that sheweth mercy Rom. 9.16 And see Rom. 11. last verse 4. It puts a Christian into a trembling posture all the time of receiving to remember Iudas his sop Ioh. 13.27 and Magus his Baptisme Act. 8.23 Thus of the second part Signe outward Qu. What is the use of the third part which is the Grace of the holy Sacrament An. It serves for many sweet purposes as for example In that the first Covenant of workes could not save I learne to remember the misery of man Oh woe unto us for ever if wee were put to our own desert at the hands of God! In the second Covenant of Grace I learne to remember the exceeding great bottomlesse yea indeed boundlesse mercy of God who when we were lost was pleased to recover us againe in the Lord Jesus For the Sacraments I do desire to esteeme them no otherwise then the Seale of the Testament of our Lord Jesus Christ And therefore think my selfe bounden unto these things following 1. The most sober and sanctified use of them that possibly I may or can that God bee not provoked to curse that to me which to others is a blessing 1 Cor. 10.1 2 3. 2. That
I am strictly tied by them to performe my service in all possible holinesse to God as ever I desire to receive from him the Sacraments benefit For otherwise First I shew that I have none of Christs Spirit and if so then I am none of his that 's most cleare Rom. 8.9 Secondly I deny the end fruit and purpose of the grace of the Gospel which is set downe clearely Tit. 2 10 11 12. Thirdly I deny that power to be in the flesh and blood for spirituall nourishment which is in bread and wine for corporall growth and strength 3. That I understand that this bread was and is appointed for the children to bee food for them dogs must not eate it and therefore must look that I can cry Abba father if ever I mean to be received into Gods favour or family See Matth. 15.22 c. Matth. 7.6 4. I am to know that to the unclean all things are uncleane yea even the very consciences are defiled Tit. 1.15 So for the uses of the third part Qu. What uses now are to bee made of the fourth part that the grace of the Sacrament is called inward spirituall and inward An. These in order 1. That God in spirituall things hath and indeed desireth to have to doe with hearts soules and insides whose purging pardoning and the like God doth and indeed wee should in these holy things chiefely aime at See to this purpose Prov. 23.26 Heb. 16.22 2. That a man had need to bee very spirituall in the drawing nigh to God were it for no other reason than this that the benefit is a spirituall benefit aad indeed the naturall man doth not perceive 1 Cor. 2.13 old men must have spectacles all men must have grace and the Spirit of God which doe either perceive or receive benefit in a Sacrament 3. That the Faith of a beleeving Communicant is a certain wonderfull kind of Grace that can pierce into the secret of salvation and bee able to see the hidden things of God No wonder carnall men care so little for the best things of God they are on the dark side of them Exod. 14.20 No wonder beleevers are so affected with them on the other side for the Gospel is the power of God to salvation Rom. 1.16 Thus much for the generall consideration of a Sacrament yet more clearly and wee goe further to aske Qu. Who is the author of a Sacrament An. God onely who did institute and ordaine the Sacraments both in the Old and New Testament and unto them annexed the promises of grace and glory which was in the power neither of man nor Angel to performe And therefore the holy Sacraments are by the Ministers of God onely to bee administred and of these also as in the name and stead of Christ Qu. Why cannot man be the author of a Sacrament An. Beside that one great reason aforenamed there are two more to bee observed the 1. Man giveth hee can give neither promise nor reward to any service the 2. God will not bee served according to mans appointment but as himselfe shall set downe and determine Matth. 15.9 Esa 29.29 Qu. What is the matter of a Sacrament An. It is a point of doctrine and divine knowledge that concerning which the learned have discovered themselves divers wayes 1. They have said that the matter of a Sacrament is twofold one in the sensible and terrestriall signe another in that thing or truth which is by the said signe set forth and signified unto us 2. Thus they have taught that the Sacramentall element as water in Baptisme and bread and wine in the Lords Supper that is the matter yet not without some higher thing therein and thereby set forth and signified as was said before of the Sacrament Which said Matter though it be corporall yet it is also spirituall as is to see 1 Cor. 10.3 4. spirituall I say not in regard of the substance for that is not all changed but in regard of the end upon which a wise receiver is to looke with this fourefold consideration 1. That the bread and wine is not now prophane and common but holy that is to say by God ordained and instituted to a holy and spirituall use 2. That it is the instrument of the holy Ghost by which he is spiritually efficacious in the heart of the beleevers 3. That by them the spirituall good things are both signified given yea and sealed up to the beleevers 1 Cor. 10.16 4. That to a wise receiver these things doe not so much serve to the body as to the soule 1 Pet. 3.20 3ly They have called the matter by a distinction that is to say the earthly matter and the heavenly matter meaning the signe and the thing signified and therefore they taught that it behooved those which came unto the Lords Supper to thinke that there they should receive two things to wit an earthly thing after an earthly manner that is bread and wine with the mouth of the body and a heavenly thing after an heavenly manner that is Christ Jesus by faith 4ly If you shall say briefely Christ is the matter of a Sacrament it is sound doctrine and indeed it is usefull for these two purposes 1. To try all false and spurious Sacraments for such they are all where hee is not found to bee the matter by which rule if five of the Popes seven Sacraments be tryed they will be found too light 2. To try all true receivers for thou mayst receive the matter of the Sacrament and yet not receive the matter the bread of the Lord and not the bread the Lord the outward but not the inward matter In a word when Christ did deliver to his disciples the bread and said This is my body and when wee in his stead doe the like to you it is such a speech as if a Prince should when hee had given one a faire Mannour bring him the Grant or Letters patents thereof and say unto him Loe there 's your Mannour c. Which serves for the understanding of the words wee speake to you in the delivery of the matter of the Sacrament Qu. What is the forme of the Sacrament An. Of this also you shall heare what was taught of old 1. They said that the forme of the Sacrament were those rites ceremonies or usages in the Sacrament which were agreeable to Gods Word and so to primitive institution Hence that assertion is amongst the Schoolemen that the word of God is the forme and soule of a Sacrament from which two things were concluded 1. That the words of our Lord in the institution ought onely to bee used without any addition or diminution 2. And that therefore it ought so to be done because every receiver ought so to receive as if the Lord Christ himselfe were present to give the Sacrament Secondly they did distinguish of the forme of the Sacrament and truely taught that this forme of the holy Sacrament was twofold First the manners of
hee worships God that brings for doctrines the traditions of men and as in all other things so in this especially me thinkes the Lord should appoint the rule of his owne worship so then wee learne to take up Davids resolution I will hearken what God saith Psal 62.11 2. If wee would bee prevailed withall to examine our selves from the forme of the Sacrament wee might learne to try whether there bee that union between the Sacrament and us which is between the signe and the thing signified the bread is broken so Christ but for mee Gal. 2.20 the bread nourisheth so doth Christ my soule The bread doth strengthen so doth the Lord Jesus mee yea Phil. 4.12 I can doe all things through Christ strengthening mee and so of the rest hee that will make conscience of examination of himself and self-judging thus shall doubtlesse find the comfort of it 3. Wee learne that when wee come to a Sacrament it is our dutie not to sit senselessely there or gazing after this or that vanity as too many doe but to helpe with your prayers mightily that the Sacrament may be effectuall and very powerfull You complaine of ineffectuall livelesse ordinances you are in fault you bring indisposed and livelesse soules the word of God would run and bee glorified if you would like brethren pray for us See 2 Thes 3.1 You must helpe to consecrate and set an edge upon the ordinance the element the Sacrament Qu. Whereby may a Christian doe this An. Thus 1. The capacity of a Christian must bee looked unto Art thou a beleever a convert a Christian You force us to lay the plaister upon a dead mans sore if you come to the Sacrament in your unbeleefe Wicked men come to the Church to the Sacrament but the Church the Sacrament never comes to them such places as Psal 50.16 and Tit. 1.15 and Esa 1. 2. The care of a Christian must bee regarded his care I say to do at a Sacrament time with his soule as David doth in a time of praise with his soule Psal 57.8 Lord awaken my faith love repentance zeale meditation judgement all graces will bee asleepe the devill busie desertion it may bee appearing to stirre up therefore the gift of God blow up the fire and seeke new inspiration to every new action Our best duties alas are for the most part worst performed Qu. What is the fourth use An. That if there bee so many excellent ends of the Sacrament wee labour earnestly 1. To bee informed that there ought to bee no rest in a Christian heart untill wee see some of these ends in our hearts lives and spirits appearing evidently both for our comfort and others good example the end of eating the end of studying the end of trading gaine nourishment knowledge these are those wee looke at in naturall things and such should bee our care also in things spirituall See Phil. 3.8 9 10. 2. To see two names wee read of old given to the Sacrament which I intreat may bee marked 1. It was called an Eucharist or a worke of thankfulnesse answerable to that 1 Cor. 11.24 Do this in remembrance of mee and so a Christian should thinke when he is called to the communion Oh I am called most thankfully to remember him that forgot not mee when I was in my low estate the God that delivers the Church from all her sinnes how much more from all her sorrowes Psal 130.8 and to say of the Lord Jesus as David said of his Church If I forget thee let my right hand forget her cunning Psal 13.7 2. It was called a Love-feast and so they that were called to the Sacrament did use to give something to the poore that so they might testifie how that by the use of the Lords Supper they were oblieged to performe works of charitie to the poore according to that of Nehem. 8.10 and so a Christian should think I am called now to remember the members of his body who is the head of the Church and what I doe to them hee will account to bee done as unto him Matth. 25. A cup of cold water given to a Disciple in the name of a Disciple shall not lose his reward Qu. But what more particular uses are to bee made out of the ends of the Sacrament An. In a word all the uses of the ends of the holy Sacrament may bee well reduced to these following particulars that is to say 1. In regard of Christ and there is a worke of commemoration to be done that is to fill our hearts with the remembrance of him the fulnesse of whom filleth all things Neither can this bee done without thanksgiving if ever wee have tasted Psal 118.21 2. In regard of our selves and there is a worke of tryall and strict search what confirmation nourishment pacification wee get Luke 24.32 Psal 63.5 Matth. 13.51 52. Psal 27.8 3. In regard of others and so there is a threefold dutie that wee are to desire to bee exemplary in and to make others witnesses of First the offering of our selves and all that wee have to him which hath offered himselfe to death for us to deny our selves and all that wee have for Christ which is a duty every where pressed Secondly the acknowledgment of our selves to belong to the company of the faithfull in and under these badges of our profession and so to bee ready to render a reason of the hope that is in us with meeknesse and feare 1 Pet. 3.15 Not forsaking the assemblies Heb. 10.25 Thirdly the fellow-feeling of the miseries of our brethren to bee like affectioned to beare one anothers burden and if one misery befall one member that the rest sympathize Qu. Are there not some cases of conscience to which a Communicant ought to have an especiall regard in these Sacrament duties An. There are very many but I shall onely commend these two unto you 1. How often a religious Christian ought to make conscience of receiving Very often surely much might bee said in this point The Scripture seemes to leave it to the discretion and understanding of the wise beleever The primitive Church used it very often In the times of the Apostles Act. 2.42 it seemes they did it every time they met Some have followed the old course of superstition and determined three or foure times a yeere at least it ought to bee done and that for such reasons as these following that is to say First Because thanksgiving is comely Psa 33.1 Secondly our Saviours words 1 Cor. 11.26 Thirdly wee owe to our faith and assurance care of increasing them Fourthly it is said 1 Cor. 11.30 for this cause many are weak c. Out of which it is inferred that if God punish a wrong use of the Sacrament hee will also not beare with a rare use thereof Thus have men â—aught concerning this case of conscience Something more I shall intreat to warne you of in this point for the true knowledge of this how