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
distant hence Secondly His body is impassible not subiect to any such indignities Thirdly then Iudas and all reprobate and wicked men who receiue the Sacrament of Christs body and bloud should bee saued for they that eate of the bread of life liue for euer Ioh. 5. 57. They that eate his flesh drinke his bloud dwell in him he in them vers 56. But they doe not feede vpon the bodie and bloud of Christ because they want the mouth and stomack of faith to receiue and digest it Iohn 6. 63. Lastly the elements of bread and wine retaine both their names and natures euen after the words of consecration as is perspicuous and euident by the Scripture 1. Cor. 1. 26. 27. 28. 29. And herevnto accord the ancient Fathers as Augustine Theodoret Tertullian Cyprian Chrysostome yea and some of later times among the Papists as Gelaâ—ius and Bertram Ergo. Christ is not there bodily present neither is the bread and wine conuerted substantially and really into his body and bloud therefore as the absurd doctrine of transubstantiation is an inuention of later times and here ouerthrowne so must it needs also follow that our coniunction with him in this mortalitie must needs bee altother spirituall The second thing to be considered in the diffinition is that albeit this contract and vnion is not feigned supposed imagined or by touching and commixion yet it is a true a reall and a substantiall vnion for wee are substantially vnited to him our body to his body our soule to his soule and our whole person to his whole person so that we are flesh of his flesh and bone of his bones Eph. 5. 30. And as Adams whole person was really and substantially coupled with the whole person of Eue. So is it betwixt Christ and the Church He is the head and we the members hee is the husband and we the wife Now in that this contract and vnion is reall and substantiall it is also indissoluble and eternall For first the Lord saith by Hosea as I haue before mentioned I will marry thee vnto mee for euer Secondly Christ his power is infinite and none can take any out of his hands Iohn 10. 28. Thirdly his loue is constant whom hee loueth hee loueth to the end Iohn 13. 3. Fourthly the sauing graces of his spirit the proper endowments of his elect are without repentance and irreuocable Rom. 11. 29. Fiftly Christ is an effectual and continuall mediator vnto God his Heauenly Father for them Luke 22. 32. Heb. 7. 25. Lastly if any true and liuely member of Christs body should bee lost then either Christ should want either power loue or wisdome to preserue and saue it but hee wanteth none of them or els his body should be maymed and vnperfect which can neuer bee for it is his fulnesse Ephesians 1. 23. and hee will in the life to come make it vnto himselfe a glorious Church Without spot or wrinkle or any such thing Eph. 5. 27. Vse Therefore let euery man trie by the touch-stone of Gods word whether he feele the spirit of God in lightning and renuing him and faith purging his heart and firmely apprehending and applying Christ withall his benefits vnto himselfe if hee finde himselfe in this estate let him thanke GOD and by the continuall and serious vse of the worde Sacraments prayer and practise of good workes maintaine and confirme it for doubtlesse hee is a true member of IESVS CHRIST ingrafted into him and shall thus continue for euer For these are not the workes of flesh and bloud and meere Nature but of the Spirit of GOD and grace The third thing in the deffinition to be explained is the Order of the vnion touching which wee are to note that the Church is first vnited vnto the body and flesh of CHRIST Secondly to his soule and lastly to his God-head and so to his whole person and therefore the Scriptures commonly speake of first propound Christs humanity vnto vs and afterward his deity Rom. 1. verse 3. and 4. Chap. 9. ver 5. and 6. The reason herof is because we cannot bee vnited vnto his deity but by his flesh wherin hee wrought our redemption for the humane Nature of Christ is as it were a doore to let vs into the communion of his deitie and the conduict pipe of deity to conuey and deriue it vnto vs. And as in the sacraments the true-beleeuers doe by the outward signes and symboles as by instruments receiue the thing signified viz Christ and his merits so they also by the meanes of his humanity are made partakers of his God-head and so are vnited vnto him The third thing to be considered in this contract is the rare and royall benefits and prerogatiues that hereby flowe and redound vnto vs. First wee haue from Christ and from his merits and sufferings the foundation and beginning of our new birth and being he is the roote and wee are the plants he the Vine and wee the branches of his fulnesse we all receiue grace for grace finally we are in him who is made vnto vs of God wisedome and righteousnesse sanctification and redemption Ioh. 15. 2. Iohn 1. 16. 1. Cor. 1. 30. Ier. 2â— 5. 6. Secondly we being contracted vnto Christ our head and husband are interessed in and partakers of all his royalties and benefits so far forth as may be the proportion and difference beweene the husband and the wife beting retained for from the fountaine of his God-head and conduit of his humanity are deriued vnto us his righteousnes santification triumph glory From Christ wee haue redemption through his blood euen remission of our sinnes according to his rich grace by his sufferings we are â—reed and deliuered from the guilt of our sinnes and the feare of condemnation by his obedieâ—ce to the Law imputed to vs we are accepted as iust before God and fit for eternall life 2. Cor. 5. 19. 21. Apoc. 12. 1 Now what an vnspeakable benefit is remission of sinnes which sinne draweth vpon vs all temporall and eternall plagues can be by noe other meanes obtained then by our coniunction with him Psal. 32. 1. 2. Thirdly communicating with Christ in the vnion of nature we also in some proportion and similitude are partakers of his propheticall priestly and Kingly Office We are made prophets to confesse him and to teach and comfort others Priests to mortyfie sinne to suffer for Christ to offer sacrifices of praise thankesgiuing vnto him and to consecrate our selues soules and bodies wholy vnto him Rom 8. 39. Apo. 1. 6. 1. Peter 1. 9. Wee are Kings to fight against the world the flesh and the Deuill and by faith in him to ouercome them 1. Iohn 4. 5. And here wee receiue that right in whole and dominion in part which we wholy lost in Adam Math. 19. 28. 1. Cor. 6. 2. 1. Tim. 4. 4. 5. Fourthly all Plagues Aduersities Crosses Punishments are made but only temporary and fatherly corrections vnto
and doe our vtmost endeuour to mortifie and ouercome all worldly desires and earthly pleasures for otherwise we cannot addict and wedde our selues to these and withall truely prepare our selues for the comming of Christ for touching riches and worldly cares there is such an antipathy an opposition betweene them and grace that the one cannot consist without the other for as the eye cannot at one instant beholde heauen and earth euen so a man cannot serue GOD and the world together they are so aduerse and contrarie And as those places where gold and siluer growe are in all other respects most barraine and fruitlesse so where the loue of money riches and the world doe beare swaye and preuaile there true zeale and sincere godlinesse can neuer bee found and as touching pleasures they are the matter and fewell of euill desires they are honey mixt with poyson and they are as Haw-thornes and bryers which albeit some-times they beare goodly leaues and flowers yet if a man gripe them hard they will pricke and wound him wherefore it standeth vs vpon to be wary of them and when wee vse them to vse them charily and moderately Vse 2. Secondly wee must learne hence to bee forward and constant in well-doing and still to repaire our ruines and prepare our selues vntill the last breath for hee onely that continueth in godlinesse and patience to the end hee shall bee saued hee that is found watching and wakefull at his maisters comming shall be blessed Luk. 12. 36. 37. and he that fainteth not in weldoing shall in due time reape Math. 24. 13. Luke 12. 38. Gal. 6. 9. Otherwise we if we faile neuer so prosperously and sinke at the Hauen mouth if we trauell directly to Heauen and turne backe almost at our iorneyes end if wee doe God good and faithfull seruice in our youth and afterwards proue faithles and prefidious in our elder yeares and finally if we begin in the spirit and end in the flesh all our former endeuours labours and sufferings are to noe purpose all our righteousnes shal be forgotten and we shall die in the sinnes and transgressâ—â—ns that we haue committed Eze. 18. 24. Wherefore if the hope of Ransomming worke patience in the captiue assurance of liberty and freedome constant labour and faithfulnes in the prenrise and seruant and expectation of victory and spoile constant resolution and valowrous courage in the souldier why should not much more the certaine and vndoubâ—ed hope and assurance of this happines and eternall coniunction with Christ make moue vs to be constant vnmoueable in all duty of piety charity Iustice knowing that our workes are not in vaine in the Lord 1. Cor. 15. 58. Vse 3. Thirdly the assured expectation of this Heauenly and glorious vnion must teach vs with the patriarks Prophets Apostles Martirs Confessors and with all the Saints of God both of former and also of later time to endure and vnder goe all sicknesses trials afflictions losses contempts and persecutions ioyfully and patiently Heb. 11. 25. 2. Cor. 4. 16. 17. 18. and Heb. 11. 8. 9. For first they are but momentary and neuer beyond the date and terme of this life secondly Christs yoake is easie and his buâ— then light Mat. 11. 31. he wil lay vpon his no greater burden then he will make them able to beare 1. Cor. 10. 13. But will giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest an issue and euasion with the temptation Lastly GOD will recompence and reward these temporary and transitory euills and sufferings with an infinite waight of glory in all his Saints 2. Cor. 4. 17. 18. Vse Fourthly the vse of this doctrine serueth notably to mollifie and mitigate the sorrowes of death and all the paines and pangs of it for the stinge of it viz. eternall condemnation is taken away 1. Cor. 15. ver 55. 56. Secondly it is not a plague vnto vs but onely a temporary correction nay a narrow wicket or gate to intromit and send vs forthwith into the possession of eternall life Apoc. 14. 13. for if wee bee loosed then we goe straitly to the Lord. Phil. 1. 23. if wee remoue hence wee dwell with the Lord are married vnto him 2. Cor. 5. 8. and to end the poynt wee rest from all the labours of this life and our workes First the rewarde of them in mercy and fauour follow and attend vpon vs as an honourable guard Apoc. 14. 13. Wherfore let vs not feare death daÌ„nation but let vs arme our selues with faith hope let vs often seriously meditate vpon the life to come the glory of it and wee shall when the time is come be willing to die die with much comfort and assurance Lastly amongst many other vses wee must not mourne vnmeasurably for our friends and kinsfolkes or any other that liue and die in the Lord for they are with God in perfect blisse And as any man will rather reioyce then sorrow if his sonne daughter friend kinsman bee happely worshipfully honourably preferred in marriage albeit hee is otherwise to want their ordinary company and presence so should wee rather reioyce that they now are perfited and most honourably and gloriously wedded to Iesus Christ their King and head then mourne as they that haue no hope It is indeede lawfull and fit to mourne for nature and religion warranteth it but it must bee in measure and for our sinnes that haue depriued vs of them for that the Church feeleth and findeth the losse of them then for any priuate and carnall respect and herein notwithstanding wee must submit our wills to Gods will and rather labour to imâ—sitate their excellent and manifold vertues then to lament immoderately or ouer-long for their departure but alas the world knoweth not nor acknowledgeth good and godly men The righteous and mercifull men as wee haue had lamentable experience within these few yeares of all rancks and callings dye they are taken away from the euill and rest in peace and no man considereth it in heart or vnderstandeth it Isa. 57. 1. and therefore because the world maketh no more account of them and is not worthy of them GOD most iustly depriueth them of their presence and comfort And thus much of the solemnization and the priuiledges and vses of it The fourth part of the deuision And the gate was shut NOw wee are come to speake and treate of the last branche and part of the distribution namely the contrary euent in respect of the foolish Virgins for they hauing onely common graces and a temporall faith which failes in time of necessitie and temptation and seeking for supply when the time was past were by the Bridegroome Christ repelled and put by from entring into the wedding chamber and kingdome of heauen In the vnfolding and explication whereof diuerse particulers are to bee discussed As first who shutteth the gate Secondly when it is shut Thirdlye who are shut out Fourthly the condition and miserable estate of them