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
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
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