An outward â—igne or â—eale ordayned of God to confirme our fayth in the câ—rtenty of our redemption and to signifie and seale vnto vs the graces and benefits that â—lowe thence Gen. 17. 11. Rom. 4. Qu. What are the endes of Sacraments in generall An. First and princially to confirme our faith in the promises of grace and to be seales and pledges thereof vnto vs. 1 Cor. 10. 16. Rom. 6. 3. Gal. 3. 2. 6. Secondly to distinguish vs from all Infidells and Atheists whatsoeuer Thirdly to preserue the remembrance and memory of Christ his benefits Exod. 12. 14. Luk. 22. ver 19. Lastly to bind vnite vs more firmly to God and his seruice and to one another Qu. Are the Sacraments necessary to saluation Ans. Yes for first God in his wisedome and mercy hath instituted them to that end and hath also commaunded them to be vsed Secondly by the refusall and contempt of them we declare our selues to bee none of Christs desciples of whome these Sacraments are badges Thirdly during this mortality we are weake infaith ful of infirmities therfore haue need of theÌ„ Qu. But are the Sacraments so simply and absolutely needfull to salâ—ation that hee that wanteth them cannot bee saued An. No for first not the want but the contempt of them damneth Secondly the Israelits in the Wildernesse wanted them 40. yeares but were not therefore condemned the theife vpon the Crosse was saued albeit neuer baptized Luke 23. Lastly damnation is denounced to the vnbeleeuer and impenitent person and not to haue that without his owne defaute is depriued of the Sacraments Qu. Then grace and remission of sinnes is not inherent in annexed and tied so to the Sacraments that whosoeuer vseth them should by his very act of receiuing be partaker of it An. No for first it is the proper worke of God to confer grace albeit ordinarily by the means Secondly the Sacraments are signes seales of grace but not causes therof Thirdly their nature and substance is not changed therfore they cannot of themselues conferre grace Lastly Achitâ—phell Simon Magus Iudas were Partakers of the Sacraments yet because they wanted faith they receued no good by them for here in regard of vs faith is all in all Heb. 4 ver 2. Qu. If there be no grace contained and inherent in the Sacraments why are the signes and the things signified called so often in Scripture by one and the same name Exo. 12. 11. 1. Cor. 5. 7. Math. 26. 28. 1. Cor. 11. 24. Ans. They are often times thus named onely to shew the straite vnion and neere coniunction that is betwixt the signes and the things signified in the beleeuers for at what time they in faith receiue the signes God by his spirit conferreth the things signified Qu. What difference is there betwixt the word Preached and the Sacraments Ans. Frst the word preached is only audible and propounded to the eares but the sacraments are sensible and offered subiect to the sense of seeing fasting handling Secondly grace is offered in the word more generally but in the Sacrament more particularly Thirdly the word is preached both to beleeuers and vnbeleeuers but the sacraments especialy that of the Lords supper are communicated to those that beleeue or at least thus probably iudged Forthly the word is of force towards faith and saluation without or before that the Sacraments bee receiued as may appeare in Abraham Gen. The Enuch Act. 8. Corn. Act. 10. ve 2. 3. and 44. 45. but the sacrament without the word is of no validity I meane the words of Institution Qu. How are Sacraments deuided A. Into Sacraments of the old Testament Sacraments of the New Qu. What is a Sacrament of the old Testament A. That which was instituted ordaned of God for the faithfull before Christs in carnation Qu. Of How many sortes was it Ans. Of two sortes ordinary and extraordinary Q what were their ordinary SacrameÌ„ts An. Circumcision and the passouer Qu. What is Circumcision An. An ordinary Sacrament of the old Testament whereby by reason of the cutting off circumcizing of the foreskin the premise of grace that is of redemption sanctification in the Messias to come was signified and sealed Gen. 7. ver 11. 12. Rom. 4. 11. Qu What is the Passeouer An. An ordinary Sacrament of the old Testament whereby by the eating of a Lambe the beleeuers were put in mind of their deliuerance out of Egypt and especially were confirmed concerning their redemption from the power of Satan sinne and death to be performed by Christ that was then to come Qu. What were the extraordinary Sacraments of the old Testament An. Those that were not so solemly repeated of this sort was the arke wherein Noe and his family were preserued in the time of the deluge and hereby was signified sealed our preseruation from eternall damnation by Christ 1. Pe. 3. 3. 20. Such like Sacraments were the baptisme of the cloud of the sea 1. Cor. 10. 1. 2. likewise the eating of Manna the drinking of the water flowing out of the rocke ibid vers 3. and 4. Q. what are the Sacraments of the new Testament A. Those which Christ the mediator of mankind being now exhibited did institute ordaine for his that beâ—eeued Q what how many are these sacrameÌ„ts Ans. Onely two Baptisme and the Lords supper Q. What difference is there betweene the Sacraments of the old Testament and of the new that succeede them Ans. They are both the same altogether in substance or in respect of the thing signified for as the substance of the word was the same in the time of the old Testament and of the New so also the substance of the Sacraments this is made plaine by diuers places of Scripture â—ebr 13. 8. Collo 2. ver 11. 1. Cor. 5. 11. Qu. How then do they differ Ans. Only in certaine circumstances and accidents as for example First they differ in the externall signe or element Secondly in number for they were more in number but these few Thirdly in manner of signification for they signified Christ to come and therfore were more darke but these Christ presented and exhibited and therefore more plaine and easie Lastly they differ in time and person for the Sacraments of the old Testament were proper to the Iewes and lasted onely vnto the comming of the Messias but the Sacraments of the new Testament are common both to Iewes Gentiles doe continue vnto the worlds end Qu. How many things are wee to consider in a Sacrament Answ. Three first the outwarde signe or matter Secondly the thing signified Thirdly the forme order and analogy between the signe the thing signified Qu. VVhat is the signe An. The outward or sensible matter which is the substance the externall actâ—ons coÌ„uersant about the sacrameÌ„t which is the accidentall circumstance Q What are the things signifyed by theÌ„ Ans. Christ with all his mercies and sauing graces
THE LAMBES SPOVSE 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 particular vses set forth Wherevnto is annexed an exact preparatiue to the Lords Supper By T. D. Minister of the word of God Imprinted at London by G. Eld dwelling in Fleete lane at the signe of the Printers Presse 1608. To the Worshipfull company of Drapers in Couentry his very good benefactors peace and prosperitie IF wee duly and diligently as we ought men brethren fathers consider obserue Gods vnspeakeable mercy goodnesse towards our English nation not onely in the fruition and continuance of such vncomparable peace and prosperitie aboue other countries and king domes and in the exquisite and excellent knowledge of liberall Artes and the learned languages but also and that most eminently in the pure and publike preaching of Christ his blessed Gospell in so many places and parishes Wee cannot but iudge and acknowledge our selues to be highly beloued and admirably blessed of Almighty God But contrariwise if wee marke and take notice of the merueilous abuses of our peace and prosperitie the exceeding contempt of Artes and good learning and that which most aggrauateth our iudgement the generall neglect of piety and the horrible hypocrisie of many in the profession of sincere religion and withall call to remembrance the sundrie and fearefull if not ominous warnings and iudgements that God hath inflicted vpon vs in these few last yeares wee then haue iust cause to feare that God hath reserued vs to some more dangerous plagues and that hee will by degrees strip and depriue vs of all his mercies Wherefore least wee should take ouer-much offence at the prophanesse and hypocrisie of the mvltitude and hereby faile and shrinke in our holy courses and exercises of godlinesse or else should deceiue our owne soules because wee reteine an outward forme and profession of holinesse and because our outward tranquillitie happinesse yet continueth two points and conclusions must heedfully be considered of vs. First that the number of sincere Christians and vndissembling Gospellers is very rare they are in comparison of them that perish but a remnant a gleaning after the haruest or vintage a small flock one of a Tribe and two of a Citie The truth of this assertion most euidently appeareth in the time of any generall Apostacie and persecution 1. Reg. 19. 14. Apoc. 12. ver 5. and 6. and chapt 13. ver 7. and 8. and shall be made manifest to all the world at Christ his second comming when he shal scarcely finde sauing faith vpon the earth Luke 18. ver 7. 8. Therfore we may not define and measure the truth of religion by the esteeme and practise of the erring multitude but wee must make Gods word the onely rule and touchstone of our faith and life Secondly for the auoiding and preuenting of hypocrisie which maketh vs odious both to God and men wee must not so much in a curious humor desire to know strange mysteries as to know that which most concerneth vs and to make a good vse and apply of our knowledge Againe wee must in all our actions and profession of religion propound to our selues no sinister ends As for example wee must not intend gaine but godlinesse not credit amongst men onely but the glorie of God not policie but piety and not the aduancing of our outward state but the amendment of our liues and the saluation of our soules and hereby we shall notably and vnfallibly distinguish our selues from all hypocrites whatsoeuer Lastly we must with the woman in the Apocalips cloath our selues with the sunne of righteousnesse and tread the Moone that is all changeable and transitorie things vnder our feete and wee must with the wise Virgins whiles it is the time of grace and the day of saluation prouide our selues of the oyle of true saith get the garment of true holinesse and keepe it vndefiled and in hope and patience waite long and wish for the second comming of Christ when the mariage shall be eternally solemnized betweene the Bridegroome and vs in the highest heauens This doing we shall be happy and blessed here in hope and beginning and after this mortall life ended in act and perfection And because next vnto the sacred ministery of the word and the spirituall exercises of Christians the publishing of sound and elaborate treatises are a singular helpe and furtherance herevnto I in the mediocritie of my skill for the direction of those that be well disposed haue compiled and framed this small worke Moreouer because the argument of it so fitteth your affections being generally men of religion and conscience instrumeÌ„ts of good because your liberal kindnesse long continued beneficence hath bin so amply extended to me I doe most humbly and deuoutly dedicate it vnto you all most submissiuely beseeching you courteoussy to accept of it and to vse it for your edification and comfort In assured expectation whereof I here take my leaue The GOD of heauen and Father of our Lord Iesus Christ remember in goodnesse all your kindnesses shewed to his house and vnto so many of his seruants fill you with all wisedome and spirituall vnderstanding make you fruitefull in all good workes prosper you in this world and make you euerlastingly blessed in the world to come Amen Couentry Ianu. 1608. Your worships in all duty to command Thomas Drâx Venerabili Doctissimo viro Domino Hintono sacrae Theologiae Doctori Couentriae Archidiacono Michaelis ecclesiae pastori vigilantissimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CVm totum beneficentissimuÌ„ Maecenatum meorum ordinem iustissimis de causis compellare salutare ausus sim non committendum putaui vt te vir verè obseruande meum â—ingularem Patronum perueterem amicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterirem Malo igitur importunus quà m ingratus videri libelluli vestibulo licet menùs decorè aliquid adiicere quaém de officio meo tantillum imminuere Huc addatur etiam quòd argumenti vsus praestantia tua magna in ecclesia existimatio authoritas tui iudicii non tam exquisiti quà m candidi expectatio me alioqui â—b invitum ad te alloquâ—â—dum aâ—â—iciunt â— inuâ—tant Quocirca 〈◊〉 etiam digniâ—â—ti idque meritissimo has meas qualescunque comnâ—e tationes consecrodedicoque â—e ideo subiectissimè demisissimè â—ro vt eas in optimam partem interpreteris tuamque erga me beneuolentiâ—m retineas confirmes Sed de tuae propitiae voluntatis propensione nequaquam dubitans quia molestus esse nolim hâ—c sanè dicendi at te diligendi finem numquam facâ—o Christus opt Max pastorum princeps te quà m diutissimè valentem vigentem conserue◠〈◊〉 sacrum miâ—isterium prosperet tuam ecclesiasticam praefecturam dirigat teque tandem summa sancta
senectute confectum in sempiternae beâ—titudinis portum paradisum perducat Couentriae Ian. 1. 1608. Tuae dignitatis studiosissimus Thomas Drâx The Lambes Spouse or the Heauenly Bride Math. 25. 10. And they that were ready went with him to the wedding and the gate was shut OVr Sauiour Christ the onely head Brâ—de-groome of the Church hauing in the former part of this allegorie vnder the metaphoricall borrowed termes of Wise Virgins that were inwardly called furnished with sauing faith and godlinesse and watchfully expected his comming and vnder the appellation of Foolâ—sh virgins that were hypocrites and temporizers called onely outwardly and contenting themselues with the outward profession and blaze of faith and godlinesse the pith and substance whereof they wanted described and depainted vnto vs the estate and condition of the visible Church wherein amongst the beleeuers are intermingled hypocrits and onely seeming Christians he doth in this tenth verse set downe their contrary euents and iudgements for the Wise Virgins the sincere and vndissembling Christians went with Christ to the wedding that is they were receiued into heaven vnto the immediate fellowship presence of Christ but the foolish virgins voide and destitute of iustifying faith and inward holinesse were shut out that is debarred from entring into the kingdome of heauen and consequently adiudged and cast into hell Wherevpon our Sauiour exhorteth all men to watch and carefully to waite for his comming to iudgement least being vnready at his comming they be shut out from the heauenly marriage vnto which dutie they are so much more to attend because that they know not the day nor the houre wherein hee will come Thus much of the dependance and order of the text Now according to the difference and diuersity of persons viz. the wise virgins and the foolish their diuers and different euents and iudgements are to be obserued and handled In the wise virgins three heads or points are to be considered First their contract with Christ in these words wise virgins Secondly their readinesse and fitnesse therevnto in these termes they that were ready Lastly the consummation of the marriage in these words Went with him to the wedding Of all these points I will speake in order and afterwards God assisting proceed to propound and handle the most different estate iudgment of the foolish virgins In the coÌ„tract diuers points are contained As first that there is such a contract betwixt Christ and his Church Secondly the forme nature of it Thirdly the benefits prerogatiues of it lastly the vses of the doctrin Touching the contract that there is such a contract betweene Christ and the Church it is plaine and demonstrable by sundry places of Scripture The Lord by the ministery of Esaias the Prophet whom he sent vnto Ezechies to comfort him and his people against the blasphemies and threatning speeches of railing Rabsaketh the seruant of the King of Assur thus stileth and saluteth the Church This is the word that the Lord hath against him The virgin the daughter of Syon hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee Isay. 57. 22. The Church is distinguished and adorned with the title of Virgin Because shee was consecrated and espoused to God alone and his true worship as a virgin to her onely bridegroome or husband Likewise Psal. 45. 10. Hearken O daughter and consider incline thine eare c. So shall the King haue pleasure in thy beauty for hee is thy Lord and worship thou him Heere Solomon representeth Christ and King Pharaoes daughter that was married to him the Church of the Gentiles espoused and affianced to Christ. Thirdly the Lord by Hosea speaketh I will marry thee vnto me for euer I will marry thee vnto mee in faithfulnesse Hos. 2. 19. 20. In the Canticlâ—s the Church by force of this contract maketh claime to Christ saying My beloued is mine and I am his c. Cant. 2. 16. Paul shewing his vnfeigned affection to the Corinthians who in part missed by false Apostles began without cause to distaste him maketh this protestation I am iealous ouer you with a godly iealousie for I haue prepared you for one husband to present you as a pure virgin to Christ. 2. Cor. 11. 2. In the Apocalyps the Church is called Virgins that are not defiled with women Apoc. 14. 4. and the Lambes Wife or Bridâ— Chap. 19. 7. and Chap. 21. 2 All these places euince and demoâ—strate a spirituall coniunction and contract betweene Christ and the elect Lastly not to dwell long vpon authorities Saint Iohn most notably manifestly in the allegorie of the Vine and the branches Iohn 15. 1. 2. 3. 4. shadoweth and setteth out vnto vs the nature of the coniunction for as the Vine doth yeeld and communicate life and nourishment to the branches and the branches receiue and partake it from the Vine so Christ the noble Vine that hath life in himselfe and of himselfe and that is full of grace and truth doth infuse and communicate spirituall life comfort and grace vnto his seuerall members and the Church being ingrafted into him draweth and receiueth the same from him by the hand and instrument of faith Whereas therefore the true Church of God consisting aswell of marryed persons as vnmarried yea for the greatest part in all times and ages of those that bee marryed thus the holye scriptures and experience and practise of all pure and holye Churches doe testifie is in respect of their sound faith onely and firme hope in Christ and sincere loue stiled by the name of Virgins it serueth to check and condemne the error of the Church of Rome who from these and like places of Scripture taketh occasion and would needs prooue that virginitie and single life is a state in it selfe farre more holy and acceptable before God theÌ„ mariage yea that it is meritorious and a type of the perfection of eternall life and here-vpon they forbid their Bishoppes Ptiests Deacons Monkes Iesuits c. to marry tollerating notwithstanding and allowing the Stewes concubines hatlots and all manner of vncleannesse They vrge and commend Virginity with as much conscience and equity as the theefe doth truth the drunken man sobriety and the glutton abstinence For it is notoriously knowne to the world not onely what vnchaste hearts they carry and in what lusts they burne but how filthily they liue that amongst the rest would be accounted the most holy exquisite But briefly to refute their error wee thus prooue that virginity is not a state more holy in it selfe before God then marriage much lesse meritorious First God in the old Testament and Christ in the New allowed and permitted marriage to Priests Prophets Patriaâ—kes Apostles Euangelists and Ministers aswell as any others If there had beene any vnholinesse in their marriage or virginity estate for them so incomparably better or more necessary God in his wisedome would haue otherwise ordered
7. 12. Christ sanctifieth clenseth his Church by the Washing of water through the word that he may make it vnto himselfe a glorious Church without spot or wrinckle c. Eph. 5 26 and 27. The graces that Christ bestoweth vpon her are as chaines to adorne her as Myrrh Incense and the spices of the Merchants to persume her as Purple and Skarletto clothe her as pretious Iewels to beautifie enrich her finally shee as Queene standeth at his right hand in a vesture of the gold of Ophir Psalme 45 vers 9. More particularly Christ trimmeth and prepareth his spouse First by offering and affording vnto her the means and ministery of grace and saluation as the Preaching of the worde Ephesians 4 11 12 13. the seale of the Sacraments Mathew 28 19. 1. Corinthi 1 23 24 25 26. Herevnto may be added troubles crosses and afflictions which albeit in their owne nature they bee euils and plagues for sinne yet the quality and property being altered by Christ his death they are made meanes to humble vs medicines to purge vs sowre sauce to make vs to relish better the Heauenly foode of our soules bridles to curbe and restraine vs from sinne and spirituall directers to guide vs to the Kingdome of heauen Secondly Christ trimmeth his spouse by the continual and effectual in working and efficacy of his blessed Spirit For without this all the outward meanes should bee onelie for conuictment of men and for their more iust condemnation and not for conuersion or consolation for by it hee alone giueth the encrease 1. Cor. 3. hereby he epeneth meÌ„s vnderstanding to vnderstaÌ„d the scriptures Lu. 24. ve 32. he openeth their hearts as hee did Lydias to attend vnto good doctrine Acts 16. ver 14 he coÌ„uerteth their hearts as he did the heart of Cornelius all that heard the words with him Ac. 10. ve 44 hereby he leadeth them into all truth Iohn 16. 13 he dwelleth in them 1. Cor. 3. 16 he regenerateth them Ioh. 3. 5. 8 finally he comforteth strengtheneth them Ioh. 16. 8 in that he is the principall in trimming and preparing the Church his spouse and that vnlesse hee giue grace and successe al other meanes albeit neuer so good holy be vaine and frustrate it must teach ernestly and continually by praier to desire and entreat the Lord to prepare vs to make vs meet for his kindome and to make the ministery of his word and Sacraments and all other good means profitable and effectual vnto vs herein wee must say with the Church in the Cantikles arise O North and come O South and blowe on my garden that the spices thereof may flow out and then let my beloued come to his garden and eate his pleasat fruite CaÌ„tickles 4. v. the 16. The instrumentall trimmers adorners of the Bride are specially and most singularly the ministers and Preachers of the word For these doe with Paul labour to present their congregation as a chast Virgin vnto one hul band lesus Christ 2. cor vers 1. 2. They haue the ministery and embassie of reconciliation committed vnto them 2. cor 5. ver 18. They are the Preachers of faith repentance Mark. 1. ver 15. Math. 3 2. Act. 26. 20. They haue the keyes and authority subordinatly vnder Christ to binde and to loose to remit and to retaine Mat. 16. 19. Ioh. 20. ver 23. finally they are the outward organes meanes of illumination conuersion and saluation as may appeare Act. 26. 18. 1. Tim. 4. 16. 1. cor 1. 21. Hence it is that Philip must teach and conuert the Enuch Act. 8. 35. Ananias Paul Paul Lidia and Peter Cornelius Act. 9. 10. 11. Act. 16. 14. Act. 10. ver 7. and 3. 4 The vse hereof is to teach in no wise to neglect despise or distast the Preaching of the worde and other Holie meanes of our Saluation as many and most do vpon the perill of their owne saluation but vse them with all care reuerence diligence and constancy And therefore what a shame is it for most men yea what an occasion to aggrauate their condemnation that they will for supplie and obteyning of earthlie foode prouision and aduancement trudge and trauaile farre and neere almost to euetie market and faire and in the meane time neglect the foode of their Soule suffer it to pine and to perrish they are more churlish to it then Nabal was to Dauid more without compassion then the rich glutton was to Lazarus and more hard hearted and mercilesse then the Iayler to innocent Paul and Sylas who put them into the dungeon or inner prison and locked their feete fast in the stocks Act. 16. 24. And thus much of the principall preparer of the Bride and also of the instrumentall Thirdly the subiect or person that is thus prepared of Christ and his ministers that is also as a voluntary and vnderstanding creature by remouing the bar and incumbrances of infidelity idolatry and impenitency and by vsing and frequenting all the holie meanes of begetting confirming and increasing the sauing graces and gifts of God is this spouse of Christ the Church the elect the beleeuers and in a worde all that desire and seeke to be saued For these are often and continually warned and perswaded in the Scriptures to watch Marke 13. verse 35 36. to bee sober and to watch vnto prayer 1. Peter 4 7. and to haue feruent Charity amongst themselues verse 8. to repent Act. 17. ver 30. to purge themselues 1. Iohn 3. 3. to put on the brest-plate of faith and loue 1. Theff 5. 8. and hope of saluation for an helmet ibidem to beware of surfeting dronkennes and the cares of the world Luke 21. 34. to waile yea sigh mourne for the redemption of their bodies Rom. 8. vers 20. 21. 22. 23. To vse the world and all things thereof as though they vsed them not 1. Cor. 7. 27. to feare God and giue glory to him Apo. 14. vers 7. to make an eccho and cry with the Bride in the Apocalyps come euen so come Lord Iesus Apoc. 22. vers 14. 20. and lastly at the discerning of the neere approch of Christ by the accomplishment of the last signes such as are the ruine of Romish Babilon the conuersion of the nation of the Iewes in the kingdome and countries into which they are dispersed the roaring of the Seas and waters c. reioysingly to looke and liâ—t vp our heads because our full redemption draweth neare Luke 21. verse 28. Apoc. 19. 7. This espoused virgin or Bride therefore must of necessity being stirred vp and assisted by the spirit of GOD and hauing the meanes of grace so abundantly ministred vnto her get the wedding garment of faith and holines Math. 22. vers 11. 12. 12 make her selfe ready Apoc. 19. verse 7. to desire to bee disâ—olued and to be with Christ Phil. 1. 23. and to endeuour to be acceptable to him 2. Cor. 5. Reasons and arguments further
to his stripes to his sufferings both in soule immediatly and also in body ioyntly and apart c. Secondly he that beleeueth is saued and he that beleeueth not is coÌ„ndemned already viz. in the decree and by the word of God Iohn 3. 8. Thirdly who-so-euer repenteth not and beleeueth not dyeth in his sinnes and so vndoubtedly perisheth Iohn 8. 21. Ezechi 18 24. Luke 13. 3. 5. Fourthly the rich glutton making intercession to Abraham in behalfe of his fiue bretheren found no fauour but receiued a iust repulse reproofe Luke 16. 29. 31. Fiftly Dauid whiles the child borne in adultery liued prayed for his life but as soone as it was dead then hee ceased pâ—aying and fasting for it for hee knew it would not auayle 2. Sam. 12. verse 22. 23. Lastly the penitent theeâ—e that suffered with Christ and neuer had done good vpon his serious repentance and firme faith albeit wrought miraculously at the last houre had a promise made him to bee that same daye with CHRIST in Paradice Luke 23. 43. which Saint Paul enterpreteth to be the third heauen 2. Cor. 12. 3. 4. beeing compared together Now if any man had gone to purgatorie fire and should there be further pâ—rged and prepared no doubt he had beene one sed haec hactenus de questuosissima papistarum fabula Vse 2. Secondly seeing that there is no libertie and peace of conscience vntill men repent Prou. 18 14. and no actuall pardon and that the time to repent aâ—d prepare our selues is onely this life which is short momentary transitory and wherein the children dye as well as the ancient yong-men as well as the olde the strong and lustie as soone and as sodenly as the weake it must learne and schoole vs in no wise to deferre our repentance and time of preparing our selues but to begin betimes and to hold on to the last breath For first we are bound and commanded to serue God in spirit and trueth and that all the dayes of our life Luk. 1. 74. 75 ergo we must not put and post of all to old age not knowing whether we shall euer liue to it or not Secondly our iourney to heauen being long the preparation great and the time very short and vncertaine we must bee wise and redeeme it and repent when we may Thirdly we must with Salomon Iosias Timothy Ioseph and others serue God in the dayes of youth and in the floure of our age when our memory is most apt and firme our vnderstanding most sharpe our sences most liuely we may best lay the foundation of an holy and comfortable old age thus are we commanded and exhorted Eccles. 13 1. Psal. 119. 9. Psal. 78. 6. 7. and it is their greate commendation Tit. 1. 4. 2. Tim. 1. 5. 2. Epist. Ioh. 4. 1. Ioh. 2. 12. 13 14. Whereas otherwise they that neglect and omit to reconcile themselues vnto God in their best time in the daies of their child-hood and youth grow in time senceles and brutish and hard hearted and are iustly forsaken of God in their old and impotent age that had no care and conscience to feare obey and serue him in their youth Thirdly it is seldome and rarely seene that men that haue liued all their life and spent all their golden dayes as they call them in superstition sinne and vanity should vndoubtedly turne vnto God in their old age It is more wonderous then vsuall and there are onely some examples of it in Scriptures to keepe the aged from dispaire but they are very fewe and rare that we should not as most doe presume to much of it Lastly of all ages olde age if it bee not before rooted and grounded in fayth in loue and in the practise of Godlinesse is of all ages the most vnapt and vntoward to performe these duties to begin and lay the foundation of repentance and to make it ready for Christ. Wee may in this case in some sorte say Can a man bee new borne when he is old can he enter into his Mothers wombe againe and bee borne Iohn 3. 4. not being ignorant and misvnderstanding the doctrine of regeneration as Nicodemus but onely in another sense affirming that time to be the most vnfit And there is sufficient reason for it for in olde age the memory decayeth the strength fayleth the senses are infeebled and wast then are the euill daies of sorrow and labour of payne and aches then the daies and yeares approch when men shal say that they haue no pleasure in them Ecclesi 12 1 2. then sathan is most egar and busie knowing right well that then he must loose all or gaine all wherefore let vs with the wise Virgins prepare our selues whiles wee haue time let vs walke in the light whiles the light shineth and seeke the Lord whilst wee may finde him Isay 55. 6. 7. Which GOD grant A men The third Section Then they that were ready c. IN these wordes the solemnization and consumation of the mariage betwixt Christ and the wise Virgins or true Church is contrayned and it doth deuide it selfe into foure partes viz. First what this solemnization is Secondly the place where Thirdly the priuiâ—â—dges and prerogatiues of it Lastly the vse and application of it The soâ—emnization or consummation of the marriage is the glorious and perfect state of the elect after the resurrection when they in the highest Heaues shall with their eyes behold CHRIST haue fellowshippe and liue with him and raigne with him for euermore being perfectly conformable vnto him and to his will both in body and soule Phil. 1. 23. Mat. 25. 34. 1. Thess. 4. 17. Apo. 7. 15. 17. 21. 2. 3. 4. Iohn 17. 21. In this description two points are to be explained and expouÌ„ded first the dignity and comfort of this communion and coniunction with Christ in glory SecoÌ„dly the perfestion and glorification of the Bride and Virgin both in soule and body First touching the coniunction and marriage and the excellency of it the continuall sight company of Christ the Sonne of right cousnesse and fountaine of all felliciâ—â—e shall minister perpetuall and vnspeakeable ioy and comfort to all Gods Saints for they shal no more walke by faith as in this life but by sight they shall no more darkely behold GOD in the glasse and ministery of the wordeâ— or in the spectakle of the creatures but see him face to face they shall in the Imperiall and Maiesticaâ—l Court and Pallace of Heauen see God as he is 1. Ioh. 3 2. 1. Cor. 13 12 namely they shall so farre forth behold Gods Maiesty and the perfection of his glory as a finite creature albeit glorified is capable off they shall see him as hee is but not how infinite hee is 1. Timo. 6. 16. And as for Christ Iesus their redeemer husband and head they shall as Iob speaketh see him with these same and no other eyes Iob. 19. 25. 26. They shall follow him wheresoeuer hee
and tender the meanes of faith repentance grace mercy and forgiuenesse of all their sinnes by the holy ministery of the worde and Sacraments as 2. Cor. 6. 2. Titus 2 10. 11. 12. Iohn 12. 35. Iohn 4. 9. Isay. 55. 67. Gala. 6. 10. Prouer. 1. 24. 25. 26. and because the wicked are temporizers eyther vtterlye and totally dispise and contemne it as Luke 14. 18. 19. 20. or else they come onely in shew and content themselues with a naked profession and some outward reformation wanting the hand and firme grapple of true faith that firmeth apprehendeth claspeth and applyeth Christ to their eternall saluation Hebr. 4. 2. and also destitute of inward reformation and holinesse comming I say without the wedding garment of faith and sanctification they are found detected by Christ conuinced of hypocrisie bound hand and foote and cast into vtter darkenesse where is weeping and gnashing of teeth Math. 22. 11. 12. 13. Vse The vse hereof is first to shew the vilenesse and vanitie of the doctrine of Popish purgatory whereof I spake at large before and therefore a word now shall suffice it is a vile doctrine because it detracteth from yea and maketh frustrate the all-sufficient death and purgation of Iesus Christ. Hebrew 7. 25. It is vaine and false for as there are but two sorts of persons elect or reprobate Sheepe or Goates good or euill and as men dye eyther in the estate of grace as all the elect doe or else in â—he estate of damnation as doe all the reprobate and impenitent so are there but two places in the scriptures appointed for them after this life viz. heauen and hell therefore no purgatory or third place Iohn 5. 29. Apoc. 14. 13. wherefore seeing there is no such purgatorie after this life nor no meanes left to relieue or release them therefore all prayer of the liuing for the dead is simplye vnlawfull for first it is against the rule of faith videliz the worde of GOD and therefore must of necessitie be sinne Secondlie it is against the rule of charitie that should alwayes iudge the best of the dead and not perswade themseues the dead are in torments where-of they haue noe certaine ground or knowledge Vse The second and last vse is to teach vs not to stay for companions in the way to eternall life Iohn 13. 24. for so wee may perish together nor to deferre or put of our conuersion from day to day Math. 24 48. 49. 50. 51. least either by death or the last iudgement we be suddenly surprised and ouertaken and accordingly iudged and condemned 1. The. 5. 2. Thus much of the time The third branch and member of the diuision is the persons and parties that are shut out viz. the foolish virgins idest those that did not prouide for the time to come because they did carelessely please them-selues in their wants and so passed by the time of mutuall communication and they contemned the helps that were offered vnto them and therefore they are deseruedly derided for their folly and doe suffer the Iust punishment of their negligence and brutishnes Hence wee learne that it sufficeth not to carry onely the shining lamps of externall profession to haue asight or tast of Gods mercies without sound feeling of them and norishment by them Hebr. 6. 4. Mat. 13. 20. or to haue onely an externall holines amongst men as these foolish Virgins noe doubt had for if a man haue noe more then this hee cannot goe beyond a reprobate in Christianity and all these temporall and common graces will faile a man in the time of temptation in the day of death and at the Last iudgement as Hebre. 6. 4. 1. Iohn 2. 19. But true fayth whereby wee are iustified and sanctified before GOD neuer faileth Luke 22. 32. and all the sauing guifts of GOD are without repentance Rom. 11. 29. and GOD will remember their sinnes and iniquities noe more Heb. 10. 17. therfore hee will neuer take his grace wholly from them wherefore let vs not content our selues with a bare knowledge and historicall faith but turne this temporary faith into a true and sauing faith and let not the strangnes or rarenes of diuine misteryes onely or principally moue and enduce vs to the profession of religion for so may Simon Magus and the Athenians bee Christians neither let gaining or retaining of worldly wealth peace prosperity friendship and dignity or credit bee our inducements or perswations to Christianity for these things are vncertaine and when these ends faile as they doe oft then their profession religion and temporary fayth and obedience determineth wherefore let the ends of our fayth profession and religion be only the loue of GOD and the zeale of his glory the delight in the truth the obedience of his will and a carefull and constant desire of saluation and that wee may know that our faith is not temporary and historicall but sound and sauing let vs try and examine it by these rules following first that wee bee humbled in our hearts for our sinnes Isai. 51. 17. and that wee haue a Godly sorrow for them 2. Cor. 7. 10. Secondly that wee bee perswaded that our sinnes be pardonable for otherwise wee shall dispaire as Caine did Gen. 4. 13. Thirdly wee must sincerely desire the meanes of saluation such as faith repentance mortification and reconciliation are fourthly wee must pray for nothing in the earth so much so earnestly and so continually as for the forgiuenesse of our knowne and vnknowne sinnes fiftly wee must labour and endeuour in all our actions to approue and commend our selues rather vnto GOD then vnto men lastly whether by experience and continuall obseruation of Gods fauour goodnesse and mercifull prouidence towardes vs wee attayne vnto the strength ripenesse and full measure of fayth Rom. 5. 4. 5 Psal. 23. 6. 1. Sam. 17. 34. 35 36. If wee finde these things in our selues wee haue true fayth and shall neuer perish but if wee want them either in part or in whole let vs seeke betimes to procure and so to encrease them And thus much of the persons The fourth branch and part is the state and condition of the foolish Virgins at the comming of the Bride-grome and that is contayned in these wordes viz. And the gate was shut and heere two principall poynts are to bee marked and attended First from what they are excluded viz. from the fauourable and comfortable presence of Christ and from the glory of Heauen Secondly into what place and companie they are remitted and reserued viz. to hell where they shal be tormented with the diuill and his Angells in the lake that burneth with fire and brimstone foreuermore Touching their exclusion from the glorious and blessed fellowshippe of Christ what a torment is this and how doth it greeue and gall them to thinke and consider of it Surely it cannot bee imagined much lesse liuely expressed It is at this day a great part of the diuills torment to remember from how
against scripture Qu. If there be no such reall conuersion of the bread wine into Christ his body bloud why theÌ„ are the vnworthy receiuers guilty of the body bloud of Christ Ans. First because they wanting faith which is the eie mouth anâ— stomack of the soule discerne not this mysticall bread and wine from common bread and wine but come vnto it as vnto a prophane banquet Secondly because they by their infidelity and wicked hearts abuse and prophane these holy seales and pictures and therefore are guilty of high treason before God eueÌ„ as he that rendeth abuseth and trampleth vpon the kings image or broad â—eale is guilty of treason before men Qu. How then is the bread and wine to be receiued Ans. Reuerently and by faith Qu. How by faith Ans. By beleeuing that as verily as I receiue the bread and wine so spiritually I receiue and feed vpon Christ his body and bloud For faith maketh that present to the â—oule that is in place far distant And as the eye of a man doth by his sight touch the starres though many thousands of miles distant so doth faith mount vp into Heauen so apprehend and feede on Christ. Act. 7 verse 55. Q. What is fayth Answ. A perswasion of Gods fauour and mercy in Christ. Que. Who are worthy Communicants or receiuers An. They only that firmly beleeue in Christ hunger and thirst after him truly repent them of their sinnes and are thankfull for the great worke of their redemption Qu. But the faithfull themselues as we haue the Apostles themselues for instances labour of many doubts wants infirmities relesses ergo no man is worthy to commâ—nicate Ans. First the Lords supper is a medicine to the weake fainting soule therfore wee are as well to purifie our hearts in it as to bring pure hearts to it Secondly al notwithstaÌ„ding al their other ignorances and infirmities in whom sinne raigneth not and that come to the Lords Supper without guile and hypocrisie are worthy in Gods acceptation Q. VVho then are vnworthy receiuers Ans. All that are grosely ignorant all Infidels Atheists Hypocrites Hereticks Schismatiques and in a word all impenitent and prophane persons Qu. VVhat danger do these incurre Ans. If they repent â—ot besides temporall plagues they incurre eternall condemnation Q. May not an elect and a true beleeuer sometime receiue vnworthy Ans. Yes Qu. How then doth â—e escape eternall condemnation Ans. First his person is accepted with God therefore being once in Christ he caÌ„neuer perish Rom. 8. 1. Ioh. 10. 27 SecoÌ„dly he is temporally chastised for his vnworthy receiuing as the Corinthians were but all his sinnes are pardoned the gilt of them taken away Q May not a true Christian with a safe conscience communicate there where is knowâ—e to bee present some open and vile offenders Ans. Yes if he do not consent vnto their sinne or approoue of it for it is not his fault and another mans badnes must not make him to refuse the Manna of his soule Secondly the Prophets themselues and others obserued the sacrifices and feasts with those that were most wicked yea Christ himselfe kept the Pasouer amongst the wicked â—ewes Qu. What benefit and comfort hath a right receiuer by the Lords Supper Ans. First a confirmation of faith in the promise of grace and in his communion with Christ Secondly a reuiuing of the death and passion of Christ and the benefits that proceed thence in his memory Thirdly a more firme and neere vnion with the members of Christ. Lastly a most certaine hope of the life to come 1. Cor. 11. 26. Qu. What must a man do that hâ— may be a worthy receiuer Ans. He is to performe three seuerall duties First before he communice secondly in the time of communicating and thirdly after that hee hath communicated Qu. VVhat must a man doe before he communicate Ans. Hee must trie and examine himselfe Qu. Is it not sufficient that his pastor or minister examine him and approue of him Ans. No for albeit it be a good and necessary duty yet it sufficeth not for first hee may deceiue the Minister but he is better knowne to himselfe Secondly hee must liue by his owne faith and answer for his owne sinnes wherefore it concerneth him neerely to looke to himselfe Qu. VVherein must a man examine himselfe Ans. In foure things First whether hee know God know the fall of man and the maner of his restitution by Christ. Secondly in his faith namely whether hee desire apprehend and receiue Christ as he is described in the scriptures and exhibited in the Sacraments Thirdly in repentance viz. whether he repent of all his knowne sinnes and haue a care and resolution to do those things that please God Math 3. 17. Lastly in charity whether hee loue good men and wisâ— well euen to his enimies and seeke daily to reconcile himselfe vnto his neighbour whom he hath wronged or offended Mat. 5. 25. Q. VVhat is the duty of a worthy receiuer in the very art and time of the receiuing of the Sacrament Ans. He must reuerently behaue himselfe ponder the great mercies of God vouchsafed him by the eyes of faith so behold and contemplate all the storie of Christ his passion as if with his eyes he saw him hanging on the crosse and crucified and his bloud dropping out of his vaines Qu. How oft must a man receiue the Sacrament Ans. Very often for so the Apostle willeth 1. Corinth 11. so the primitiue Church practised and euer neede the often vse of it Q. VVhat duty must a man performe after the receiuing of the Sacrament Ans. Hee must praise the Lord and giue him thankes for the wonderfull worke of his redemption and for all the meanes therevnto belonging Secondly hee must bee occasioned hence more constantlye to prosesse Christ and more entirely to loue his children and seruants FINIS Deo Tri-vno laus gloria Si Christum bene scis satis est si caetera nescis 2. Obser. Vse Ioh 6. 26. Obs. Psa. 45. 10. Chap. 8. 9. 10. 11. Psal. 18. 7. Luk. 18. 8. Luke 21. ver 11. Math. 4. 7. Isa. 47. 13 and 14. Luke 16. vers 22. Psal. 19. 14. Iob. 20. ve 21. Ioh. 26. ver 25. Vse 1. Vse 2. Vse 1. 1. Reason 2. Reason 2. Cor. 12 Exo. 3. 4. ver 3. 5. Heb. 11. verse Act. 1. 25. Pro. 8. ver 15. and 16. Apoc. 316. Apoc. 6. 9. Obiect Ans. Rom. 9. 22
thus excluded Lastly the â—enerall application and vse of the doctrine The person that excludeth them that indeed first excluded him because they did not nor would not receiue him into their heart is Christ the bridegroome the Sonne of God and the iudge of the world he is the porter by whom and through faith in whom all the beleeuers enter in and finde pasture Iohn 10. 9. hee is the Prince of shepheards as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Bishop of our soules that properly and by his owne power bindeth and looseth retaineth and remitteth For that which his Ministers doe subordinately and ministerially that doth hee absolutely and as cause and principall Iohn 20. 22. 23. Math. 16. 19. hee alone hath the Keye of Dauid which openeth and no man shutteth and shutteth and no man openeth so that hee hath right power and authoritie to receiue in or put out whome hee will Apoc. 3. 7. they that kisse him beleeue in and obey him shall bee saued and glorified Psalm 2. 12. Marke 16. 16. Hebr. 5. 9. and they that sinne against him hurt their owne soule they that hate him loue death Prou. 8. 35. they that will not haue him to raigne ouer them are his enimies and shal be slaine before his face Luke 19. verse 27. and they that eyther by open persecution or else by infidelitie and by contempt scorne or impenitencie fall on this stone shall bee broken and on whom soeuer of them it shall fall it will grinde him to powder Luke 21. 44. The vse of this doctrine is two-fold First it condemneth and ouer-throweth the vsurped false and forged authoritie of the Romish Antichrist who will needes bee Christs Vicar generall on earth and blasphemouslie assumeth vnto himselfe the Keyes of Heauen and Hell as though it were in his power to saue pardon or to retaine and condemne whome hee would whereas first hee cannot bee Christs vicar for Christ in the spirituall regiment and gouernment of the Church is with it to the ende of the world Math. 18. ver 19. 20. and is present by his power aud deitie in euery place Math. 28. 19. 20. and therefore needeth no substitute to supplie his Roome Secondly the holy Ghost is Christs deputy and viceâ—erent for hee is in euery place and enlighteneth guideth sanctifâ—eth and gouerneth the Church and so neither doth nor can the man of Rome saue himselfe from death diseases much lesse from the bottomlesse pit from whence hee came and whether hee must needes goe withall our consents as â—udas to his place Thirdly in respect of order and publicke administration the Christian Magistrate may with much better right and equity bee called the Vicar of CHRIST in gouerning the people according to the worde of GOD. And in this sense Eleutherius Bishoppe of Rome writing to Lucius King of the Brittaines calleth him Christs Vicar for by Christ Kings raigne and Princes decree iustice And as for the Authoritie of binding and loosing the Ministers of the true Church wherein the Pope hath no more right then the Pirate in the true ownershippe haue onely a Ministery of reconciliation and a ministery of binding and loosing but the inwarde operation and working of the Holie Ghost in the heart is Principall and belongeth to CHRIST IESVS alone Luke 24. 45. Act. 16. 14. So in censuring admonishing suspending excommunicating exhorting threatning and in all other Ecclesiasticall Offices CHRIST hath no deputie but onely instruments that doe witnesse and testifie his will according to the rule of Scriptures but the whole entire action is personall and proper to him alone and vtterly ouerthroweth the feigned and counterfaite supremacie of the Romish Pirate and Prelate Vse If wee would not haue Christ at the day of iudgement to disclaime and exclude vs as hee did the foolish Virgins wee must not by infidelitie and impenitencie debarâ—e him out of our hearts but by a liuely fayth let and receiue him into them and entertaine and feast him with loue reuerence amendment of life obedience and the like graces of the Spirit for CHRIST dwelleth in our hearts if we beleeue he knocketh at our hearts often by his worde by his Spirit by his mercies and by his iudgementes and if wee assent vnto him and by fayth admit into the Chamber of our hearts he will dwell with vs yea dine and suppe with vs and supply all our wants Apoc. 3. 20. Wherefore let vs not as the Church in the Cantikles suffer CHRIST our beloued to remaine without hauing his head full of dewe and his lockes with the drops of the night because forthwith wee would not arise and dresse vs nor defile our feete Cantickels 5. 2. and 3. or put our selues to any payne or trouble but let vs let open vnto him by yeelding vnto the truth and by beeing amended by his admonitions so shall wee bee CHRIST IESVS his possession his peculier people and a temple for him and his Spirit to dwell in otherwise if wee suffer any one sinne whether of Idolatrie or of infidelitie or of worldlinesse or of filtie liuing or of grosse ignorance or any raigning and dominering sinne that is vnfelt and vnresisted to sway vs and tyrannizc ouer vs wee driue and bannish IESVS CHRIST not so much out of our coastes as the Gergesites did Mathew 12. 45. as out of the Castle and pallace of our heartes and admit sathan our deadly enemie in his Roome and steade Thus much of the first part nameâ—y the person who shutteth The second branch is the time when the gate is shut viz when all meanes and occasions of comming vnto saluation are taken away and when the time of grace repentance and reconciliation is past which is when this life is ended Luke 16. 23. 24. 25. 26. 28. 29. 〈◊〉 the â—iche glutton in hell desiring and seeking vnto Abraham that hee would send Lazarus whom hee had neglected and contemned to yeelde him the least comfort hee could not obtaine it and when he desired that Lazarus might bee sent to his fathers hoâ—se to aduise and warne his fiue brethren that they should not come into that place of torment hee speedeth not in his preposterous and vnlawfull suite but his brethren are referred and remâ—tted vnto the interpreters of Moses and the Prophets Againe the dead do not praise the Lord neither doth the dust giue thankes vnto him or declare his trueth Isay. 38. 18. Secondly at the day of the Lord for as death leaueth men whether penitent or impenitent so the last iudgement findeth and iudgeth them and no otherwise it is no time of reconciliation and of obtaining mercy as the example of the fiue foolish Virgins and of those that Luke 13. 25. cryed Lord open vnto vs when the doore was shut and could not be admitted and intromitted doth plainly proue and demonstrate The reason hereof is because the Lord in his mercie and grace doth in this life to those especially that be in and of the visible church offer