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
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
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
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
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