it Secondly marriage is honorable in all men it hath his chastity it is for the comfort of man the medicine of incontinence the meane to preserue the world and the seminary of the faithfull therefore in it selfe not inferiour to a single life Thirdly if single life were so holy and meritorious a state before GOD as they would make it then all vnmarried persons should be so But the examples of Absolon Adoniah Iudas c. euince the contrarye Secondly it should bee without the least taint of concupiscence Thirdly the Scriptures would auerre and auouch it Fourthly albeit virginity and single life in times of generall persecution be more to be wished and more conuenient then marriage yet then Paul rather wisheth that all men in respect of the time present were such then commandeth and inioyneth them 1. Cor. 7. 7. For he leauerh them to their liberties And this occurrence of affliction and trouble seemeth to bee a principall cause why Bishops Ministers so sparingly were married in the Primitiue church for some 200 yeares after the Apostles decease Lastly I conclude with Saint Augustine Melius est humile coniugium quà m superba virginitas Secondly in that the true Church is called by the name of Virgin in respect of her sound faith and pure affection to Christ wee are first admonished hereby to beware of and to shunne as the very plague or poison of our soules the dangerous and damnable errous and heresies of al Papists Turkes Anabaptists Schismatikes Pâ—gans â— For these like a gangrene cankar eate into corrupt our soules they put out the light of our vnderstanding and wound the vitall parts of spirituall life Mathew 6. 23. 2. Pet. 2. vers 2. 3. Apoc. 13. verse 7. and 8. 2. Thessa 2. vers 9 and 10. Secondly wee must entirely and vnfainedly loue Christ. Ioh 21. Hee must be our loue as Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that Christ his loue was crucified he alone must haue our hearts Pro. 23. ver 26. We must account al things but losse and dung in comparison of gayning him Phil. 3. 8. Hee is the pretious margarite or pearle wee must sell all that we haue to purchase it Mat. 13. 46. Finally our loue or affection to Christ his word and Sacraments must bee so feruent so fiâ—y and so vehement that no water should quench it nor the floudes drowne it and we should greatly contemne al substaÌ„ce in respect of it Cant. 8 6 7. This meeteth with those that haue a forme and shew of godlines yet they would serue God and Mammon two coÌ„trary maisters if they be worldlings or if they be licentious they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. louers of pleasures more then God Wherfore let vs auoide all hipocrisie and loue Christ sincerely for as Christ himselfe is simple sincere in his nature and in his promises loue and workes towards vs so let vs labor in some good conformity to behaue and carry our selues to him And thus much touching the first branch viz. that there is such a contract and of the vses of it 2. The second point to be considered in this spiritual coÌ„tract or vnion is the definition nature and forme of it This contract therfore is that mistical spiritual yet real substantial vnion coniunction between Christ and the Church whereby they are made one flesh and by special compact consent haue right interest one in another yea abide and dwel one in an other In the clearing and manifestation hereof three particulars are to bee handled first that this coniunction is onely spirituall not naturall or carnall Secondly that it is reall and substantiall and lastly the order and manner of it is to be touched It is mysticall and spirituall first because the persons betweene whom it is made viz. Christ as man and the Church militant are farre distant in place and therefore it cannot bee any naturall or carnall coniunction Secondly because the meanes and manner of working it are spirituall it needs must be spirituall also Now it is wrought effected not by nerues bonds â—inews as this naturall coniunction betweene the body and the soule is caused but by the spirit of Christ which he sendeth from heauen into vs and by our faith stirred vp by his spirit whereby we send it vp againe to him so that this coniunction must needs bee as spirituall so relatiue and mutuall First therefore that Christ sendeth his spirit into vs and that the same spirit that dwelleth in his manhood and filleth it with all graces aboue measure is deriued thence and dwelleth in all the true members raising vp and working in vs faith and strength whereby we apprehend him loue whereby wee affect him and all other graces needfull for euery mans saluation it is pregnantly prooued by these places of scripture following and the like Hee giueth vs of his spirit and hereby wee know that he dwelleth in vs and we in him Iohn 4. 14. God hath sent forth the spirit of his sonne into our hearts which crieth Abba father Gal. 46. Lastly the church is the habitation of God Eph. 2. 22. and the temple of God 1. Cor. 6. 19. Secondly our faith ascendeth vp to Christ. Acts. 7. 56. doth incorporate vs into him Ephes. 3. 12. 17. and hereby wee both liue and dwell in him Galath 2. 20. But this our faith is spirituall and inuisible for wee walke by faith and not by sight 2. Cor. 5. 6. And faith is the ground of things that are hoped for and the euidence of things which are not seene Heb. 11. 1. 2. Obiect But some perhaps will obiect that wee feed vpon Christ in the Sacrament we indeed eate his flesh drinke his bloud Iohn 6. 55. 56. Ergo our vnion is not spirituall c. Ans. Albeit wee really corporally and substantially receiue partake of and eare the elements and outward signes namely the bread the wine according to Christs institution in memory and representation of his body broken and his bloud shed and yet wee receiue and feede vpon Christ by faith For not euery one that eateth the bread and drinketh the wine in the Lords supper doth feede vpon Christ but onely the true beleeuers who feed of him both in the SacrameÌ„t and also out the Sacrament as may appeare Ioh. 6. 17. 51. Secondly as the Fathers in the time of the Law did all eate the same spiritual meate that we do and drinke the same spirituall drinke but they did it onely by faith which apprehendeth things to come as present for Christ was not then incarnate much lesse was he dead euen so we receiue and partake of Christ that is spiritually by faith and not carnally and substantiallye as the Papists imagine 1. Cor. 10. 3. 4. Thirdly Christ is now in heauen there contayned and his body there glorified therfore cannot he be eaten carnally corporally substantially for hee is many millions of miles
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
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
the marriage and our consumation Vse If wee would bee perfect conquerers and raigne and triumph with Christ in Heauen we must in earth take his part against the mighty Iudg. 5. 23. We must vnder the conduâ—t of our generall Christ Iesus our Heauenly Michaell as his Angels and souldiers fight against the dragon and his Angells and wee shall ouercome by the bloud of the Lambe and by the worde of his testimony and by not louing our liues vnto death Apoc. 12. 7. 11. Finally wee must put on the whole armour of GOD fayth hope conscience confession and profession of the truth righteousnesse and the sworde of the Spirit which is the worde of GOD Ephesi 6. 13. And wee must pray constantly with all manner of prayer and supplications in the Spirit for our selues and for all Saints c. And by the right vse and continuall handling of these wee shall crucifie the flesh with the affectons and lustes thereof Gallathians 5. 24 wee shal be able to resist in the euill day and hauing finished all things to stand fast and wee shall ouercome sathan and all his batteries and temptations and then after all our fight contention and victory ended wee shall in the life to come eate of the tree of life which is in the midst of the Paradice of GOD Apoc. 2. 17. we shall eate of the hidden Manna Apoc. 2. 17. wee shall haue power ouer nations vers 26. wee shall bee cloathed with white araye and our name neuer put out of the Booke of life Chap. 35. wee shall be pillers in Gods house and goe out no more 16 12. And to conclude we shall sit with Christ in his Throne euen as he sitteth with his Father in his throne Apoc. 3. 21. which God at length fulfill and accomplish in vs for his most deerely beloued sonnes sake Iesus Christ our onely and all-sufficient redeemer and mediator Amen NOw we are briefly to consider the place where this marriage shal be solemnized and all this glory ioy and priuileges eternally possessed communicated vnto vs. The place therfore is the highest heauens the throne of GOD and the Lambe the heauenly Hierusalem the Cittie of the liuing God Paradise the seates and habitations of the saints Angels the wedding chamber and finally the new heauen the new earth This blessed heauen is a place in respect of substance subiect to no change and corruption in respect of quantity and extent farre exceeding other places and of sufficient capacitie to receiue all the elect of God in respect of qualities it is of all places most bright most glorious most pleasant finally it is such a place wherin no euill can be feared and no good can be wanting and in which GOD doth offer himselfe to bee seene of men and Angels face to face and the humanitie of CHRIST more glorious then the Sunne shall bee seene and bee beheld with vs euen with our bodily eyes Apoc. 21. the whole Chapter and Chapter 22 from the first verse to the sixt verse Hebrew 11. Iohn 14. Wherfore fat be it from vs that vainly looking for a visible Church heere without all spot or wrinckle in order and maner and seeing and finding it not proudly vnthankfully rashly and without cause to deuide and seperate our selues as is the maner of Schismatickes froÌ„ the Church of God which notwithstaÌ„ding al other defects whether in doctrine that is not fundamental or policy yet firmely and purely retaineth the scuÌ„d Preaching of Apostolicall doctrine pure inuocation of Gods name in Christ and right vse of the two Sacraments Baptisme and the Lords supper for these notes are essentiall substantiall and of the life of the Church other things are outward accidentall and circumstantial and rather of the comelinesse well beeing and ornament then of the simple necessity and essence of the Church yet it were to be much wished that the defects were supplied abuses remoued corruptions taken away but it must bee done by theÌ„ who haue lawfull authority in order without tumult and rashnes and repugnance cause and sound ground In the meane time it is the dutie of priuate persons to take the benefit of the word and sacrameÌ„ts with thankesgiuing least God for their vnthaÌ„kefulnes in time take it away and to pray for the amendment of that which is amisse and patiently expecting it in the interim to walke in their seuerall callings with diligence and conscience Vse 2. Seeing all blisse felicitie and euer-during happinesse is onely in heauen and not in earth wee must not rest in these temporall and transitorie things of honour wealth preferment beauty buildings credit pleasure delights recreations outward peace and prosperitie neither must wee thinke that true felicitie and happinesse consisteth herein for first all these are vncertaine and transitorie as the grasse vapor flower shaddow they are like Ionas his gourde of one dayes continuance and are like Reeds or rotten posts fayling and causing them to fall that leane vpon them Secondly they are rather by reason of our corrupt nature fnares baits and traps to deceiue and hurt vs as infinite examples euince theÌ„ simply meanes and instruments of our selicity and faluation Thirdly they cannot saue our soules and make vs blessed before GOD as Solomon acknowledged when hee called them all vanity of vanities but this worke is proper onely to grace and GODS speciall mercy in Christ. Fourthly they are no especiall and proper endowments of Gods Church and Children though sometimes they in good sort enioy them and pertake of them for the wicked commonly possesse them in farre greater measure then the Godly who are rather rich in minde and in grace then in these externall and perishable profits honours and pleasures Wherefore wee must eleuate our hearts and mindes farre aboue these earthly and momentary things and seeke the things aboue wee must get vs vp into the mountaine of deuine contemplation and by the eyes of true fayth behold and view our Country the Heauenly Canaan we haue no abiding Citie here wherefore we must seeke one to come hauing a foundation whose builder and maker is GOD. And as for these worldly and outward things wee must onely vse them so farre forth as they are lawfull and are helpes vnto vs for the furthering of of our Iorney the aduancement of Godlinesse and no otherwise for els it is better that they should perish then wee and it is farre better that wee should alienate and withdrawe our mindes and affections from them then that they should seperate vs from GOD as they doe the most and depriue vs of the kingdome of Heauen and in this case if they were as deere and necessary vnto vs as our eyes handes feete yea Fathers and Mothers yet we must cut them off and hate them And thus much touching the place The fourth and the last branche is the manifold vses and applications of this doctrine of the heauenly mariage first by consideration hereof wee must be stirred vp
in what horror vexation thinke we they shal be in when they shall suffer full and euerlasting shame and punishment Secondly they vpon the perfect sense of their infinite sinnes and vpon the full apprehension of Gods infinite indignation shall euerlastingly dispaire and shall alwayes desire to dye and shall not dye Apoc. 9. 6. Thirdly in their minds and wils being vnspeakeably infected and possessed with enuie and malice they on the one part seeing themselues depriued of so infinite glory and plunged into so endlesse miseries by reason of their sinnes and offences and on the other side either by present sight and view as some diuines collect out of Luk. 13. 28. Luke 16. 23. Apoc. 14. 10. or else which is an vndoubted truth by keeping in fresh and perpetuall memory the absolute and glorious estate glorification of the godly at the last day obseruing and perceiuing the godly whom they in their life time so scorned abused wronged persecuted to be so vnconceaueably blessed shall be tormented and vexed with an vncredible enuie Isa. 66. 23. 24. Psal. 85. 10. 11. Luk. 16. 23. We haue some instance hereof in proud Hamon that cursed Agagite that could in no wise endure the exaltation of Mordocheus but it was a sword to his heart and a vexation to his conscience And if the enuious in this life repine yea and pine away at the felicitie and fauours of others how much more will they then enuy when they themselues shal be incomparably more miserable and the godly vnspeakably more blessed Fourthly the reprobate shal be as wel tormented in their bodies which haue bin the vessels instruments of sinne and iniquity as in their soules for as their bodies shal be darke â—inglorious and deformed contrary vnto the glory of the elect so shall they be tormented not with any materiall fire for theÌ„ the worme of conscience the carcases of the slaine and the metaphoricall speeches especially in the Apoc. 22. 23 that describe and delineate vnto vs the ioy and glory of heauen should be litterally vnderstood which is very absurd to thinke but with that which is equiualent yea farre more extreame namely the full and finall wrath of God ceazing and inuading the soule and body as appeareth Apoc. 14. 10. They shall drinke of the wine of the wrath of God yea of the pâ—re wine that is powred into the cup of his wrath and shal be tormented in fire brimston before the holy Angels and before the Lambe for euermore they shall drinke vp the dregs of Gods wrath which is their portion to drinke Psal. 74. 10. Psal. 11. 6. Lastly because they must in soule body suffer the vnsupportable indignation of the Lord are called and so indeed are vessels of wrath prepared to destruction Now if the anger of a Lion of a Beare robbed of her whelps much more of a mighty Monarch be so perniciousâ— and daÌ„gerous how much more incoÌ„parable then is the wrath and indignation of the Almighty and the most iust Lord who is to his enimies a consuming fire Hebr. 12. 29. and whose wrath burneth vnto the bottome of hell Deut. 32. 22. God giue vs grace by our godly feare true repentance and sound obedience in this life to preuent it Amen Thus much of the generall and particuler punishment of those that are excluded The last point and part to be handled and wherewith we will conclude the whole treatise is the manifold and wholsome vses that we are to make of this doctrine first therfore the serious consideration and meditation of the state paines of the damned must be a forcible motiue to diswade and reclaime vs from committing sinne and iniquitie for feare of falling into the same condemnation Chrysostome in his 13. Homilie or sermon vpon the Romaines saith well to this purpose Vtinam inquit vbique de Gehenna dissereretur non enim sinet in Gehennam incidere Gehennae meminisse c. that is would to God euery man would speake of hel for to remember hell will not suffer a man to fall into hell for if the due consideration of seuere humane lawes that shall be duly executed doe keepe the most vnruly from offending much more will the serious consideration of the paines of hell if men haue grace to thinke on them reforme amend men Iâ—de 23. Secondly the Preachers Ministers of the word of God when they see perceiue the deadnesse dulnesse â—and impenitencie of the hearers must labour by laying open the multitude and torments of the damned to draw men to feare God and to repent their sinnes Math 23. 33. Heb. 10. 27. Apoc. 14. 9. 10. 11. The third vse is to teach vs not to be enuious against the wicked nor to repine at their temporall dominion and prosperitie for first neither they nor their pompe nor prosperity shall continue long but perish suddainly Psal. 73. 18. 19. 20. Psal. 37. 12. Secondly they haue for the most part their portion in this life Psal. 17. 14. Lastly their damnation is iust sleepeth not 2. Pâ—t 2. 3. wherefore wee must rather commisserate and pitty them yea and pray God to conuert them for in so doing we shall please God discharge our owne duties perhaps in the end be a meanes to win and reclaime them Fourthly lastly finding in our selues by due examination that God hath deliuered vs from so great condemnation and made vs heires in hope of eternall life we must continually and from our hearts giue all glory praise vnto God Apoc. 5. 9. 10. Col. 1. 12. 13. 14. and hereby bee stirred vp to be stedfast vnmoueable aboundant alwayes in the worke of the Lord 1. Cor. 15. 57. 58. Now the Lord God the fountaine of mercies and the father of our Lord Iesus Christ grant wee may performe these duties and continue constant like pillars in his loue and seruice to the end for his beloued sonnes sake Iesus Christ our onely redeemer and mediator Amen AN APPENDIX or necessary addition touching the doctrine nature and vse of the Sacraments propounded in plaine and profitable Questions and Answeres very requisite and comfortable for euery Christian to know TO THE VVOR shipfull Learned and Religious Gentleman maister Thomas Gibbs of Watergaull Esquier Thomas Draxe wisheth encrease of grace and of all prosperity and for a monument of his loue and duetifull affection consecrateth this small adioynder following The Doctrine nature and vse of the Sacraments Qu. WHat signiâ—ieth this word Sâ—ments An. A â—ouldiers oath made to his Captaine whereby he is sworne to be true to and consecrated to the â—eruice of the generall and from that original signification it is drawne by the common consent of the Church to signifie the Holy Sâ—ales of Gods mercie For as the souldier by his oth administred and taken bindeth himselfe to the seruice of his generall so wee by the vse of the Sacraments binde our selues to God and to his worship Qu What is a Sacrament Ans.
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
Q VVhat is the forme of a Sacrament An. The relation order or proportion that is betwixt the signe and the thing signified Q What is Baptisme A. The sacrament of our new Birth or of our first admittance or entrance into the Church or Christianity Rom. 4. 11. Math. 28. 19. Qu. To whom doth Baptisme belong A. To al beleeuers to their childreÌ„ Qu. Are inâ—ants then to be Baptised especially seeing that the scripture maketh no expresse mention thereof A. Yes vndoubtedly for first there is such an affinity betweene Circumcision Baptisme that succeedeth it that by what reason the children of the Iewes were circumcized by the same may the children of Christians be baptized Secondly the commission that Christ graue to his Apostles commanding them to baptisze all nations was general and made no exception of Infants Thirdly the Apostles baptized whole families Ac. 16 15. 1 Cor. 1. 16 1 therfore in al likelihood Infants that are a part of theÌ„ Lastly the grace promise the thing signified belong to InfaÌ„ts therfore the outward signe also Q. How often is a man to be Baptized An. Only once For as it is sufficient to be once ingrafted into the Church once borne so it sufficeth to bee but once baptized Secondly there is but one baptisme Ephe 4. Lastly circumsition was but once administred therefore baptisme in like manner Qu. What is the outward signe or element in Baptisme Answ. Water onely and no signes or matter els Que. VVhat is the thing signifyed by Baptisme Answ. First the purging and washing away of our sinnes by the sprinkling of the bloud of Christ. Secondly our regeneration or sanctification to eternall life Titus 3 5. Rom. 3. verse 25. Q. VVhat is the forme of Baptisme An. The diuing dipping or baptizing of the Infant with water by the Minister into the name of the Father the Sonne the Holy Ghost Mat. 28 29. Qu. VVhat gather you hence Ans. A double solemne couenant First in regard of God the Father to receiue the party baptized into his fauor of God the Sonne to redeeme him of God the holy Ghost to regenerate him Secondly of the party baptized who here solemnely promiseth to acknowledge inuocate worship God alone and withall to renounce the world the flesh and the diuell Q. What vse are we to make of baptisme An. First when we are teÌ„pted to commit any sin we must for the preueting of it call to ourâ—remembrance our solemne vow made in baptisme Secoâ—dly we must dayly labour to feele and discerne in our selues the proper effect frute of Baptisme namely the power of Christs death mortifying sinne and the power of his resurrection quickning and renewing vs. And thus much of sacraments in generall and of Baptisme in particuler Qu. VVHat is the Lords supper An. A sacrament of our spirituall norrishment growth and preseruation in Christianity Qu. Who instituted it Ans. The Lord Iesus Qu. When Ans. At supper time Qu. Why at that time An. Because at that euening began the day of the passouer and Christ being forthwith to be appreheÌ„ded could not defer it to the next morning Qu. Why did the Church change the time of the administration of it Ans. The time is but an externall accident which is in the Churches liberty to reteine or alter Secondly the reason why they changed it vnto the morning was the preuention of drunkennesse gluttony or the like abuses that in processe of time crept in Qu. What are the outward signes or elements in the sacrament Ans. Bread and Wine Qu. Why are there two signes in the Lords supper Answ. For two endes First more liuely and fully to set forth Christ his passion Secondly to signifie and seale vnto vs our full and perfect norrishment and saluation in Christ. Que. What doth the breaking of the bread signifie An. The body of Christ bruized and crucified for vs. Qu. VVhat doth the powring out of tht wine signifie An. The bloud of Christ shed for the remission of our sinnes Qu. Then we neede no Popish images pictures crucifixes and to represent vnto vnto vs Christs passion An. No For the death and passion of Christs holy Scriptures and also in this Sacrament especially is described set forth and depainted liuely before our eyes And as for the Papists lying vanities they are flat idolatrous and we abhoâ— and detest them Qu. What is the thing signfied bâ— this Sacrament An. Christ Iesus and all his merits and blessings Q. what is the forme of this SacrameÌ„t An. The order relation betweene bread the wine the thing signified in the administration and vse of this sacrament Qu. Explaine and shew vnto me the order analogie and proportion betweene the signes and the thing signified An. Thus it appeareth as the bread and wine haue force and efficacy to norish and strenthen the body so the body blood of Christ together with al the benifits that flow froÌ„ his death passion doe inwardly norish strengthen a beleeuer vnto eternall life Qu. Are the Bread and Wine in the vse of the Sacrament things really existing or but only outward shewes appareÌ„ts as the Church of Rome imagineth An. They doe really exist and retaine their former substance nature for first according to the infallible rule in Philosophy no accidents can subsist without their subiects to whome they are tyed Secondly the Apostle Paul in the whole discourse of the Sacrament mentioneth the expresse words of bread and wine 1. Cor. 1. 26. 27. 28. Qu. How then and wherein differeth the bread and wine in the sacrament from common bread and wine A. Not in nature substance but only in end vse significatioÌ„ For in common vse they serue only to the nourishment of the body but in the sacrameÌ„tal vse to the norishing of the soule secondly before they were without signification relation but in the Sacrament they signifie Christs body and blood Q. Then the elemenss of bread wine are not transsubstantiated or turned into the very body and bloud of Christ A. No for first it is a spiritual foode therfore spiritually to be eaten and receiued by â—aith Secondly the holding of this absurd opinion ouerthroweth the articles of Christs Incarnation ascension for if he was borne of the Virgin Mary then not made of bread if he be ascended into Heauen and there contained vnto the ende of the world then he is not corporally preseÌ„t much lesse made of bread Thirdly it destroyeth the very nature and forme of a Sacrament which consisteth in the relation respect that is betwixt the signe and the thing signified Fourthly the bread in time will mould and the wine turne into vinegar ergo there is no such conuersion Lastly to omit many other arguments if there were any such transubstantiation the very reprobates as Iudas should truly feede on the body bloud of Christ and so should bee saued but this is flat
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