Londons Gate to the Lords Table, Pages 1-51
Simon,
SIr, when I parted with you the other day, I did not think to have come unto you ſo ſoon againe: but indeed having better conſidered of it, I ſee I was ſomewhat deceived in our neighbour Zacheus, for the truth is, he anſwered you better then I had thought hee could have done. But yet here is another neighbor of ours, in whom I am ſure I am not deceived, for all that have any acquaintance with him, and have any knowledge in Religion, do conclude that hee is a very ſimple ignorant man, and a bad liver; and yet he ſaith, That he hopes the Lord would be mercifull unto him and forgive him his ſinnes, if hee ſhould come to the Sacrament. And he telling me that he was going to your houſe to ſpeake with you about it, I was willing to come along with him, to ſee if you would judge him alſo fit to partake of that holy Ordinance, and our neighbour Matthias hath thought good to come along with us to heare our diſcourſe.
Min.
You be all of you very welcome to me, and I ſhall be very willing to doe any good I can to any of you: And truly neighbour Simon I was ſorry you went away the other day in ſuch a diſcontented manner; for I ſhould have beene glad if you had tarried longer, that wee might have had further conference together.
Sim.
Sir, I thanke you, it may be we may have further conference together about thoſe things before we part; but firſt of all I pray you hearken to our neighbour Alexander, for he hath ſomewhat to ſay unto you.
Min.
Come neer neighbour Alexander, and tell me what you have to ſay unto me.
Alex.
Sir, I do acknowledge, that as my neighbour Simon hath ſaid, I am a very ignorant man, and am now and then ſubject to drinke more then I ſhould doe, and to ſweare now and then an Oath when I am vexed, but I am ſory for it afterwards. Now Sir, I doe deſire to know the reaſon why I for all this may not be admitted unto the Sacrament of the Lords Supper?
Min.
Becauſe you being an ignorant and ſinfull man, muſt needs be an unbeleeving man, and the Sacrament of the Lords Supper was not inſtituted and ordained for any unbeleever.
Alex.
But Sir, though I be (as I have confeſſed) an ignorant and ſinfull man, yet I hope I am a beleeving man for all that.
Min.
No, no, that cannot be.
Alex.
Why Sir, I pray you is every ignorant and ſinfull man an unbeleever?
Min.
No not ſo neither, for there is a twofold Ignorance, and a twofold ſinfulneſſe; that is to ſay, there is an ignorance and ſinfulneſſe in part, and an ignorance and ſinfulneſſe in whole; now a man may be ignorant in part, and yet have true faith in Chriſt; for the Apoſtle ſaith concerning himſelfe, and other true beleevers, We know but in part, 1 Cor. 13. 9. yea, and a man may be alſo ſinfull in part, and yet be a true beleever, witneſſe the ſame Apoſtle, when hee ſaith, Rom. 7. 23. I finde a law in my members rebelling againſt the law of my minde, and bringing mee into captivity to the law of ſinne. But if a man bee wholly ignorant of Jeſus Chriſt, and of himſelfe, and of the Sacrament, as for ought I yet perceive you are, and wholly ſinfull, as by your own confeſſion it appears you are, then it is impoſſible hee ſhould have true faith in Chriſt.
Alex.
But Sir, I hope I am not wholly ignorant of Jeſus Chriſt, nor of my ſelfe, nor of the Sacrament.
Min.
Well, becauſe you ſay ſo, I pray you give me leave to aske you two or three queſtions; and firſt of all I pray you tell mee what is Jeſus Chriſt.
Alex.
Why, he is Gods onelyonly Sonne, who was conceived by the holy Ghoſt, and borne of the Virgin Mary.
Min.
But the Scripture ſaith, That GOD hath more ſonnes then one, as it is written, Galat. 3. 26. For ye are all the children of God by faith in Chriſt Jeſus; why doe you then ſay, That Chriſt is Gods onelyonly Sonne?
Alex.
Why I ſay ſo, becauſe it is ſo ſet downe in the Apoſtles Creed, which I am ſure I ſay many a time and often; and if it be not true, me thinks the Apoſtles of Chriſt ſhould not have ſo ſet it downe.
Min.
And what is the holy Ghoſt which you ſay Chriſt was conceived by?
Alex.
Why truly Sir, the Holy Ghoſt I think is that good Spirit whereby we are guided and ruled when we live and walke according to Gods will and Commandments.
Min.
And why was Chriſt conceived by the Holy Ghoſt.
Alex.
Beleeve me Sir, that is too hard a queſtion for me to anſwer, and it would trouble a man that hath much more knowledge then I to anſwer aright.
Min.
And why do you ſay that Chriſt was borne of the Virgin Mary?
Alex.
Why I ſay ſo, becauſe it is ſo ſaid in my Creed.
Min.
But why was it meet that he ſhould bee borne of a Virgin, rather then of another woman?
Alex.
Truly Sir, I know no other reaſon, then that I am perſwaded it was the will of God it ſhould be ſo.
Min.
Well, you confeſſe you are a ſinner; therefore I pray you tell me how you came to be a ſinner?
Alex.
Why by yeelding to the Devils tentations and mine own wicked and corrupt heart, as other ſinners do I thinke.
Min.
But was you born a ſinner?
Alex.
Yea, I was ſhapen in iniquity, and in ſinne did my mother conceive me.
Min.
And was you a ſinner when you were firſt created in Adam?
Alex.
Yea ſurely, or elſe how could I be borne a ſinner.
Min.
And what doe you beleeve that Chriſt hath done for you?
Alex.
Why I do verily beleeve that he died for me.
Min.
But what warrant have you to beleeve that Chriſt died for you?
Alex.
Why Chriſt died for ſinners, and I am a ſinner, and therefore I doe beleeve that he died for me.
Min.
And do you think that Chriſt died for all men?
Alex.
Yea indeed, if he died for ſinners, I thinke he muſt needs die for all men, for wee are all ſinners.
Mi.
Do you then beleeve that all men ſhall be ſaved?
Alex.
No indeed, I am not ſo ſimple to think that all men ſhall be ſaved, for as I doe beleeve there is a Heaven for ſome, ſo do I beleeve there is a Hell for others.
Min.
Why do you then thinke that Chriſt died in vaine for them that are not ſaved?
Alex.
No ſurely I dare not think ſo.
Min.
But if he died to ſave them, and they bee not ſaved, muſt it not needs follow, that he died for them in vaine?
Alex.
Truly Sir I cannot tell how to anſwer that, it is too hard a queſtion, and therefore I pray you aſke mee no more ſuch.
Min.
Well then, I pray you tell me what is a Sacrament?
Alex.
Why a Sacrament is the Lords Supper.
Min.
And why do you deſire to come to the Lords Supper?
Alex.
That I might there worſhip and ſerve the Lord.
Min.
Well neighbour Alexander, I might aſke you many other queſtions touching theſe points, but your Anſwers to theſe I have already aſked you, are ſufficient to prove that you are wholly ignorant, of Chriſt, of your ſelfe, and of the Sacrament, for though ſome of your anſwers be true, yet as wee uſe to ſay, As good never a whit, as never the better.
Alex.
But Sir, for ought I ſee, thoſe that have moſt knowledge in Religion, and can talke beſt of it, are as bad in their lives as they that are moſt ignorant, and therefore if I have but a good heart and a good minde, as I doubt not but I have, I hope I ſhall doe as well at the laſt as if I could talke and prate more.
Min.
I but whatſoever you thinke of your ſelfe, and whatever your hopes are, the Lord tells you, Prov. 19. 2. That without knowledge the heart or minde is not good; and although it be poſſible that a man of great knowledge may have an evill heart of unbeleefe, and ſo periſh, yet it is without all queſtion, that hee who hath no knowledge hath an evil heart of unbeleefe, and therefore ſhall periſh, as it is written, Hoſ. 3. 6. My people periſh for want of knowledge.
Alex.
And Sir, do you alſo thinke that I am wholly ſinfull?
Min.
Yea indeed do I, for an ignorant heart is alwayes a ſinfull heart, and a man without knowledge is alwayes a man without grace.
Alex.
But Sir, when you ſay I am wholly ſinfull, I pray you tell me what you meane, for I do not well underſtand you.
Min.
Why I meane you are wholly given over to ſinne, you commit ſinne with greedineſſe, without any ſtrife in your will and affections againſt it; you love ſinne, and delight in the committing of it.
Alex.
Nay now Sir, I ſee you are deceived in me, for I thanke God I doe ſtrive againſt my ſins, and would faine leave off my ſinfull courſes, and as the ſaying is, My Spirit is willing, but my Fleſh is weake; The Lord bee mercifull unto mee, and forgive me all my ſinnes, as I hope he will.
Min.
But what is your meaning, when you ſay, You doe ſtrive againſt your ſinnes, and would faine leave them.
Alex.
Why my meaning is, That when I am overcome by drinking too much, and do thereupon fall to curſing and ſwearing, quarrelling, and ſome other ſinnes; when I come to my ſelfe againe, and have conſidered what I have ſaid and done, I am much vexed at my ſelfe, and wiſh from my heart that I had never done ſo; yea, and I have many a time reſolved never to do the like againe; and yet by occaſion of going into the company of ſome men, with whom I have ſome dealing, who are too ſubject to that vice (though otherwiſe very honeſt faire conditioned men) and alſo by reaſon of mine own naturall inclination to thoſe ſinnes, I am now and then overcome, and ſo commit the like ſinnes againe.
Min.
And what hath beene the reaſon of this your ſtriving againſt your ſinnes, as you call it?
Alex.
Why truly Sir, it hath been becauſe I have conſidered that in ſo doing I have miſ-ſpent my time and my money, and have diſgraced my ſelfe, and endangered the ſalvation of mine owne ſoule, if the Lord were not the more mercifull.
Min.
Surely it appears to me that all this ſtriving hath beene onelyonly betwixt your Judgement and Affections, or betwixt your Conſcience & your Luſts; You doe in your Judgement conceive theſe courſes to be evill, becauſe of the evill effects that follow them, and therefore your conſcience tells you that you do evil in cōmitting them, and you thinke it were good for you to leave them becauſe of the puniſhment that follows or is like to follow upon the committing of them; but your Affections and Luſts do like and approve of them, and therefore doe prevaile with you to act and commit them, and in the committing of them you take great delight; ſo that I ſay, this your ſtriving againſt ſinne is nothing but Conſcience and Luſts by the ears together, which ſtriving Herod, Balaam, and Pilate had within them, and ſo may the vileſt Reprobate in the world have: But all this while there is no ſtrife in you betwixt will and will, nor betwixt Affection and Affection, as there is in every true Beleever; for he having the Spirit of Chriſt within him is a regenerate man, and in part renewed, and therefore the ſtrife that is in him is betwixt the Fleſh and the Spirit, betwixt the regenerate part and the unregenerate part, and it is againſt ſinne as it is ſinne, and hated and loathed by him; and therefore aſſure your ſelfe that notwithſtanding all your ſtriving, you are wholly ſinfull.
Sim.
But ſtay a little, I pray Sir, this your ſpeech ſeemeth to imply, as though a true Beleever might commit the like groſſe ſinnes that he doth, and that there were no other difference betwixt him and a true Beleever in the point of ſinning, but onelyonly this different ſtriving.
Min.
But aſſure your ſelfe neighbour Simon, that my meaning is not ſo, for I doe fully agree with that worthy man of God, who ſaith, That a true Repentant, and that is a true Beleever, forſakes all ſinne in affection, and all groſſe ſinne in action; and therefore I pray you neighbour Alexander conſider of it, for this doth more fully prove that you are wholly ſinfull as well as wholly ignorant.
Alex.
Well Sir, though I be wholly ignorant and wholly ſinfull, as you ſay, yet would I faine know the reaſon why I may not have true faith in Chriſt for all that?
Min.
The reaſon why there can be no true faith in Chriſt when a man is wholly ignorant of him, is becauſe it is the nature of faith to beleeve that which it knoweth; ſo that whereſoever there is no true knowledge of Chriſt there can be no true faith in Chriſt; and thereforeReynolds on the Sacraments, p. 138. Chriſt himſelfe makes the knowledge of him all one with beleefe in him, Joh. 17. 3.
And the reaſon why there can be no true faith in Chriſt when a man is wholly ſinfull is, becauſe holineſſe of life and converſation is an unſeperable companion and fruit of faith; for faith purifieth the heart, Acts 15. 9. and faith worketh by love, Gal. 5. 6.
Alex.
Well Sir, ſuppoſe I have no true faith in Chriſt, and ſo be an unbeleever, as you ſay; Yet why was not the Sacrament of the Lords Supper inſtituted and ordained for unbeleevers as well as for beleevers?
Min.
The reaſon is, becauſe the Sacrament of the Lords Supper, being not the Sacrament of Regeneration, but of ſuſtentation and nouriſhment, Chriſt did not inſtitute and ordaine it for the regenerating or converting of any man, nor for the breeding of grace in him, but for the ſtrengthning of the regenerate man that is borne againe, and for the nouriſhment of grace already bred and begun in him, ſo that indeed the Sacrament of the Lords Supper is childrens bread, even the bread of Gods children, that are borne againe, not of corruptible 1 Pet. 1. 23ſeed but of incorruptible, by the word of God which liveth and abideth for ever; and therefore it is not to bee given unto dogs; yea, it is ſpirituall food, ordained for ſpiritually living men; and therefore it is not to bee put into the mouthes of ſpiritually dead men, but into the ſoules of ſpiritually living men; and a man is made a ſonne of God onelyonly by faith in Chriſt, as it is written, Joh. 1. 12. To as many as received him, to them gave he power to become the ſons of God, even to them that beleeve on his Name. And ſo Gal. 3. 16. Ye are all the children of God by faith in Chriſt Jeſus; yea, & it is faith that quickens a man and maks him ſpiritually alive according to that of the Apoſtle, Gal. 2. 20. I live by the faith of the Son of God.
Furthermore, the Sacrament is the Seale of a Covenant, Rom. 4. 11. and Covenants eſſentially include conditions, and the condition on our part is Faith, ſo that where there is no Faith there is no Covenant, and where there is no Covenant there is no Seale, and then conſequently no Sacrament; ſo that you being an unbeleever, you are an unconverted un-regenerate man, no childe of God, no ſpiritually living man, neither are you under the Covenant of Grace; and therefore aſſure your ſelfe the ſacrament of the Lords Supper was not inſtituted and ordained for you.
Alex.
Then Sir, it ſeems that you do not intend to admit me to bee a partaker of the Sacrament of the Lords Supper.
Min.
Surely neighbour Alexander, you not having true faith in Chriſt, you cannot bee a partaker thereof, though we ſhould admit you.
Alex.
This is ſtrange to me Sir, cannot I come to Church and receive the Bread and Wine, and eat it, and drinke it, if you give it me?
Min.
Yea I do confeſſe, though you have no faith yet you may partake of the Bread and Wine; but you are not to come to the Sacrament to partake of the Bread and Wine, but to be made a partaker of CHRISTS Body and Blood, under the ſimilitude of Bread and Wine, but this you cannot doe without Faith, for Faith is the hand with which Chriſt is received as you may ſee, Joh. 1. 12. yea, and it is the mouth by which we feed on him, as you may ſee, Joh. 6. 53. wherefore I beſeech you bee not ſo ſimple as to thinke and imagine that you are to come to the Sacrament for a morſell of finer Bread, or for a draught of ſweet Wine; nor that if you receive the outward Elements in a reverend manner, and behave your ſelfe decently during that action, and demeane your ſelfe mannerly for that day, that then you have received the Sacrament in honour of Chriſt, and done a right acceptable ſervice to God. But know and conſider, That the Sacrament of the Lords Supper is a ſpirituall Banquet, where we are to feaſt our ſoules with the Body and Blood of Jeſus Chriſt crucified for us; and this you cannot do for want of Faith: and therefore, if you ſhould come and partake of the outward Elements, yet would it be no benefit to you.
Alex.
But Sir, doe you thinke it would bee any hurt to me, if I ſhould receive the Sacrament?
Min.
Yea, I know it would be great hurt to you for by reaſon of your Ignorance and want of Faith in Chriſt; you are neither able to examine your ſelfe before you come there, nor to diſcerne the Lords Body when you are there, and ſo ſhould you receive the Sacrament unworthily; and ſo not only be guilty of the Body and Blood of the Lord, but alſo eat and drinke damnation to your ſelfe, as the Apoſtle tells you, 1 Cor. 11. 27. 28, 29.
Alex.
Sir, theſe things are ſomewhat ſtrange to me, and therefore I pray you give me leave to aſk you a few queſtions about them, and firſt of all tell me what I ought to examine my ſelfe of, becauſe you ſay I am not able to doe it.
Min.
Why you ought to examine your ſelfe2 Cor. 13. 5 whether you bee in the Faith, whether Chriſt be in you yea or no, whether you be dead to ſinne or alive to righteouſneſſe, what graces you have and what you want, what corruptions you have overcome, and what do overcome you, what religious actions you perform, and how you performe them; in briefe, to examine your ſelfe, is to take a true ſurvey of the ſtate and condition of your ſoule, by comparing it with the Scriptures. Now you are ignorant both of the ſtate and condition of your ſoule, and alſo of the Scriptures, and therefore I ſay it is impoſſible that you ſhould be able to examine your ſelfe.
Alex.
Well Sir, and what is it to diſcerne the Lords Body?
Min.
To diſcerne the LORDS Bodie, is to put a right difference betweene the outward Elements in the Sacrament, and commonPemble on the Sacraments, p. 59. Bread and Wine, which difference is not at all in ſubſtance but in the uſe, the one being prophane the other ſacred, being ſet a part to ſignifie unto us the benefits of Chriſts death and paſſion; or the diſcerning of the Lords Body ſtands in knowledge, underſtanding andDike on the Sacraments. p. 90. judgement of the nature, uſe, and neceſſitie of the Sacrament; but you have manifeſted by that which you ſaid ere while, That you put no difference betwixt the Bread and Wine at the Lords Table and common bread and wine, but would uſe them as you doe your ordinarie food, without any regard of the ſpirituall uſe of them, and therefore you are not able to diſcerne the Lords Body at the Sacrament.
Alex.
But Sir, it would be a ſtrange thing if I by receiving the Sacrament ſhould become guilty of the Body and Blood of Chriſt; I pray you Sir ſhew me the reaſon of it.
Min.
The reaſon is, becauſe if you ſhould receive the Sacrament, you would doe even ſo as the ſhedders of Chriſts Blood did, for looke as they that crucified and pierced Chriſt, poured not forth his Blood that they mightDike on the Sacraments p. 56. drinke it, but onelyonly that they might poure it forth and ſhed it, ſo you by your receiving the Sacrament without profit or benefit to your ſoule, would raſhly and in vaine ſhed the Blood of Chriſt.
Or to be guiltie of the Body and Blood of ChriſtReynolds on the Sacraments, p. 180. is to offer ſome notable contempt unto the ſufferings of Chriſt, to finne againſt the price of our Redemption, and to vilifie and ſet at naught the precious Blood of the new Covenant, as if it were a common and prophane thing, when men out of ignorant, ſenſuall, ſecure, preſumptuous formalizing, inconſiderate and prophane affections approach unto Chriſts Table to communicate of him.
Alex.
And do you think that I ſhould eat and drink damnation to my ſelfe, if I ſhould receive the Bread and Wine at the Sacrament?
Min.
I think you would commit ſuch a ſinne in prophaning the Sacrament, as deſerves both eternall and temporall Judgement, for though this Table of the Lord be a Feaſt of choiceſt delicates for refreſhing of thePemble on the Sacraments, p. 66. ſoule, when men come rightly prepared thereto, yet doth it become the bane and deſtruction of ſoules, when men preſent themſelves thereat with unbeleeving impenitent and unholy hearts, as you would doe if you ſhould come there.
Alex.
Then Sir, it ſeems you doe abſolutely conclude that I am unfit to be admitted to the Sacrament of the Lords Supper?
Min.
Surely neighbour Alexander, you being wholly ignorant & wholly ſinfull, unbeleeving, unregenerate, unconverted, no Sonne of God, no ſpiritually living man, and having neither hand to receive Chriſt, nor mouth to feed on Chriſt, nor being able to examine your ſelfe, nor to diſcerne the Lords Bodie, and an unworthy receiver, and ſo liable to become guilty of the Bodie and Blood of Chriſt, and to eat and drink your own damnation; I think it muſt needs follow that you are unfit to be admitted to the Sacrament of the LORDS Supper.
Alex.
Well Sir, if the caſe ſtand thus with me, then ſurely I have no cauſe to be ſorry (as ſome are) but rather glad that the Parliament have taken ſuch a courſe, that you Miniſters and Elders in every Pariſh ſhall examine every one before he be admitted to the Sacrament; for if it had not beene for that, and if all might have come to the Sacrament that would, as it was in the Biſhops dayes, then had I two or three times at the leaſt received the Scrament of late, though, as it ſeems, it had been to the hazarding of the ſalvation of my ſoule: But Sir, what would you adviſe mee to do, in regard I have heretofore received it divers times?
Min.
Why ſurely, I would adviſe you to goe unto the Lord by often and fervent prayer, beſeeching him to pardon and forgive you that, and all your other ſins, for his Sonne Jeſus Chriſts ſake, and to give you faith to beleeve the pardon and forgiveneſſe of them, and to give you repentance for them, and ſo to make you a new creature: And I would alſo adviſe you to become a diligent hearer of the Word of God, and read it often, that ſo you may come to know your ſelf and Jeſus Chriſt, with the nature, uſe, and neceſſity of the Sacrament; and by theſe and other ſuch meanes it may pleaſe the Lord to convert your ſoule, and to make you fit to be admitted to the Lords Table, and then we ſhall willingly receive you.
Alex.
Then Sir, it ſeems I may be permitted to heare the Word of God preached?
Min.
Yea indeed, I do not only permit you, but alſo exhort you thereunto, for that is the ſpeciall meanes which God hath ordained for the converting of ſoules, and for the breeding of grace in the heart of his Elect, and therefore I ſay I doe exhort you, yea, and I beſeech you as you tender the good of your ſoule, have a ſpeciall care of that, and when you finde that the Lord hath thereby wrought upon your heart, then come before me and the Elders to be examined, and in the meane time I will pray for you, and ſo for this time I have done with you.
Alex.
Well then Sir, I will take my leave of you, and I thanke you for the paines you have taken with me.
Min.
Fare you well neighbour Alexander, and I beſeech the Lord to convince you of your ſinnes, and convert you to the faith of Chriſt.
Sim.
Well Sir, now you have pleaſed mee wondrous well, for now I ſee you will not admit of every ignorant and prophane fellow to come to the Sacrament, and truly now I could almoſt finde in my heart to come in amongſt you and joyne my ſelfe with you, were it not for this buſineſſe of Examination, but that I cannot approve of; and to tell you the truth, ſince I was here with you the other day, I met with a friend of mine, unto whom I related your conference with our neighbour Zacheus, and he ſaid, That there was no warrant in Scripture, either for Miniſter or Elders to examine any one before they come to the Sacrament; indeed, ſaid hee, the Apoſtle exhorts a man to examine himſelfe before he come, but he doth not exhort any other to examine him, neither is there any place of Scripture that warrants it.
Min.
But whoſoever your friend was, hee is much deceived, for the Apoſtle in exhorting a man to examine himſelf, doth not exclude his examination by another, but rather includes it; and though there be no place of Scripture that doth expreſly require one man to examine another before he come to the Sacrament, yet may it bee gathered from Scripture by neceſſary conſequence, for I thinke no man will deny but that command of the Lord, Deuter. 6. 7. to Parents to Catechiſe their children and ſervants, and to take an account of their Faith; and ſurely if Miniſters1 Cor. 4. 15 bee ſpirituall Fathers, as indeed they are, then by the like reaſon they are warranted to examine their people, and to take an account of their Faith. And ſurely I doe conceive that the practice of thoſe Chriſtians is both warrantable and commendable, who in any caſe of conſcience which is not eaſily determined, doe repaire to ſome godly Miniſter for his advice and counſell therein, conſidering that the Lord Iſai. 50. 4.hath given unto them the tongue of the learned, that they ſhould know how to ſpeake a word in ſeaſon. And conſidering alſo that the Prophet Malachy ſaith, The Prieſts lips ſhould keep Mal. 2. ….knowledge, and men ſhould ſeeke the Law of God at his mouth; and this caſe of conſcience, to wit, whether a man be fit to partake of the Sacrament yea or no, I doe conceive is not very eaſily determined, and therefore as the Eunuch ſaid unto Philip, Act. 8. 36.See, here is water, what doth hinder me to be baptized? So I do conceive that it is meet for every man and woman, before they receive the Sacrament of the Lords Supper, to goe to ſome godly Miniſter, or rather now before the Elderſhip, and ſay, I underſtand that ſuch a day the Sacrament of the Lords Supper is to be adminiſtred, what doth hinder me to partake thereof, and that it is meet for them to anſwer with Philip, If thou beleeveſt with all thine heart, thou maieſt; and ſo require him either to make ſome briefe confeſſion of his Faith, as the Eunuch did, or elſe to give an anſwer to him that ſhall aske him a reaſon of the hope that is in him with meekneſſe and feare, according as the Apoſtle Peter exhorts Chriſtians to doe, 1 Pet. 3. 15.