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
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
euasions and mentall reseruations when they are called into question before ciuill Magistrates doth by their Bookes and practise euince A third signe already in great measure fulfilled is the aboundance and shamelesse defence of sinne deadnesse dulnesse of heart whereby men are neither sensitiue of their sinnes nor aware of Gods iudgements and want of true faith on the earth as may bee discerned by so much Atheisme and Hypocrisie so little inuocation of Gods name so horrible and vsuall Blasphemie and such vile practises of iniustice and oppression wherefore CHRIST that sitteth on the â—lowde must needes shortly thrust in his Sickle and reape for the Grapes of sinne and the harâ—est of iniquitie is ripe A fourth and dreadfull signe and fore-runner of the last iudgement are strange Meteors Comets new or blazing starres which haue beene euidently seene and noted as anno Christi 1572. and anno 1577. many Countries and kingdomes beyond the Seas anno 1604 and 1605. about the beginning of October in 17. degrees of Sagittarius shinyng forth gloriously after the sunne setting in figure and colour not vnlike vnto that which thirtie and two yeares agoe was seene in Cassiopeia without beard our tayle rounde pure and bright so that manie of the learned thought it to bee Venus Starre and the most excellent Astronomers in the beginning of it tooke it also for the euening Starre Keckermanus Disp. Philos. Extraord pag. 373. and 406. adde herevnto a late Comet appearing Northwest 1607. Vse 1. The noting seeing and contemplation of these and the like fearefull and ominous signes and occurrences should driue and drawe to feare almightie GOD and stand in awe of him that causeth and sendeth them as Lodowicke the first Emperour the Father of Charles the great answered one Edmund and Astrologer that abusing wordes of Scripture exhorted him not to feare the Comete which hee then sawe let vs not feare the Comete sayth hee but the creator of it and let vs praise his clemencie who doth vouchsafe by such iudgements to remember vs of and to reprooue vs for out dulnesse and sluggishnesse Secondly let vs taking also as à praesagium and forerunner of the last daie bee aduertised and induced heereby to prepare our Lampes to furnish the Oyle and to make readie for our Lord IESVS CHRIST at his comming that we may goe with him vnto the marriage and enter into his ioye Amen Thirdly the consideration of infinite losse detriment and torment that will follow if wee doe not in this life the time of grace and reconciliation prepare our selues must driue and compell vs herevnto for they shal be excluded out of Heauen and bee punnished with euerlasting perdition form the presence of the Lord and from the glorie of his power 2. Thess. 1. 9. and the shall haue their part in the lake that burneth with fire and brimstone Apoc. 21 ver 8 and the smoke of their torment shal ascende euermore and they shall haue no rest day nor night Apoc. 14. vers 11. Wherefore if the former argument cannot like an heauenly Adamant and Loadstone drawe vs to preparation as this Argument is most effectuall preualent with the regenerate yet let the threatning of damnation like a terrible thunderclap or a great peale of ordinance rowse awake vs from sinne and driue and enforce vs to make our selues ready And if the feare hereof in very Reprobates can worke so far forth as to compel Simon Magus to desire Peter and Iohn to pray to the Lord for him that none of the things that they had spoken might come vpon him Act. 8. 24. and when Paule disputed of Iudgment it could make Faelax to tremble Act. 24. 26. much more must it preuaile with those that make a better profession and waite for eternall redemption Lastly our Sauiour Christ and Paul c. by this argument endeuoured to awaken the secure Mathew 23. 33. 2. cor 5. 11. And thus much in generall of the person that is to be prepared and to prâ—pare her selfe Now that we may proceede more orderly in this point and the reader may take the more benefite and profit by it We are first to propound the principall heads of this preparation and Secondly the proper and set time of it The principall heads are these foure faith in Christ Secondly purity and innocency of life Thirdly the duties of charity and good workes and lastly a feruent desire and huely hope in the patient expectation of the consumation of the marriage The first head is faith which is nothing els but a perswasion of the fauour of GOD towardes vs in Christ or as Saint Paul to the Hebrewes defineth it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance of things hoped for it is called a substance not for that in very deede it doth subsist and hath abeeing but because it doth present and as it were set before our eyes that which is promised by GOD. Hebrewes 11. 1. Apoc. 1 8. and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a demonstration of things not seene the worde signifieth properly a conuincing of the conscience for faith doth so conuince him that doubteth hee can doubt no more not otherwise then if hee sawe them with his bodily eyes and herevnto is to bee referred that saying of Christ. Thomas because thou hast seene thou hast â—eleeued but blessed are they that haue not seene and yet haue beleeued Ioh. 20. 29. Therfore sayth that giueth vs an assurance of the accomplishment of Gods promises whether corporall or spirituall temporall and eternall must needs bee the first and the principall part of this preparation this is the entry dore whereby wee are admitted vnto God and into his house Ephe. 3 12. without this it is impossible to please God for hee that commeth vnto God must beleeue Hebre. 11 5. and what soeuer is not of faith that is done in a conscionable knowledge of Gods will is sinne Ro. 14. 23. faith is the eye of the body if the eye be single id est the faith sincere theÌ„al the body shal be light but if the eye be darke id est the faith corrupt vnsound then the whole body is dark so that neither hand foote c. can execute and performe his function This faith is the stomach of the Soule to attract digest and conuert into good bloud and norishment the Heauenly food of Gods word if it either want appetite to desire power to digest or strength to retaine c. the whole body must needes by degrees languish and decay finally it is the roote foundation and the instrumentall cause of our iustification regeneration victory ouer sinne and satan peace of conscience and eternall saluation col 2. 5. 6. Ephe. 6. 16. Act. 15 9. 1. Iohn 5. 4. Rom. 5. 1. Mar 16. 16. Ioe 3. 15. 16. Thus wee see by the properties effects and vses of faith it is necessary there can bee no preparation acceptable to God without it wherefore if
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
waite for the pretious fruite of the earth and haue long patience vntill hee receiue the first and the latter raine and shall not wee bee much more patient and settle our hearts seeing the comming of the LORD iâ— so neere Iam. 57 8. To this hope wee must annexe and adioyne an earnest desire and ardent prayer as for the accomplishment of other promises so specially for the second comming of our LORD and Sauiour IESVS CHRIST Hence it is that wee are tought to pray thy Kingdome come Mathew 6 10 to hasten vnto the day of the comming of GOD 2 Peter 3 12. to desire to bee cloathed with immortalitie yea to siâ—h for it 2. Coâ—inthi 5. 9 We must say come LORD IESVS come quicklie Apoc. 22. 19. 20. How long LORD IESVS how long Apoc. 6. 10. 11. Wee must with the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is carefully and desirously looke for Romans 8. 19. as hee that out of a prison grate or casement putteth forth his head to behold a farre off him that is expected Reasons in briefe to kindle and encrease this hope and desire of this solemnization and perâ—ect coniunction with Christ are especially foure First the example and feruent desire of the creatures who albeit they be sin-lesse yet because mans sinne hath corrupted them and doth continually peruert and abuse them they in their kinde feruently desire to bee freed from this bondage and to bee restored into the glorious libâ—rtie of Gods children much more wee that haue receiued the first fruites of the spirit must long and looke for a farre more glorious estate Roman 8. 19. 21. 22. 23. Secondly the infinite miseries troubles persecutions of the world and the vanitie ticklish and sickle estate and mortality of all things herein contained must stirre vp our hearts desire and expectation of full redemption and glorification Phil. 3. 20. Heb. 13. 13. 2. Cor. 4. 8. 9 17. Collos. 3. 1. 2. 3. to this purpose doth the triumphant Church in heauen in a generall sort desire the end of the world that the Lord may iudge and auenge their bloud that was shed vpon the earth Apoc. 6. vers 10. A third reason and that more principall is that an end may bee put to all sinne and wee may haue perfect victorie ouer it yea and treade downe Satan vnder our feete for then we shall be deliuered froÌ„ all the relicks stumps rootâ—s and remainders of sinne 1. Cor. 15. 55. 56. Rom. 16. 20. Apoc. 3. 4. and 19. 8. Whereas in this mortalitie wee dayly and euery moment sinne against and offend our GOD breake all his commandements and prouoke his anger and pull downe many iudgements vpon vs. Rom. 7. 17. 18. 19. and 23 24. Gala. 5. 17. yea all our obedience and our best actions are tainted with sinne and so vnperfect Isa. 63. Tit. 3. 5. 1. Cor. 13. 10. 11 Lastly the fruition and enioyment of Christ his glorious presence and perfect fellowship must be a forcible and effectuall meanes to confirme our hope enflame our desire Phil. 1. 23. Hebr. 11. 25. 27. for here is the banquet that neuer endeth the mariage that lasteth for euer the triumph that is perpetuall the absence and remouall of all euill and the presence and possession of all good but hereof wee must speake more at large in the third generall section Here by this doctrine are condemned all Sadduces Atheâ—sts Nulli-fidians and Scorners of Christs comming who because they walke by sense and not by faith by reason and not by Scripture and follow their owne lusts and will not bee ruled by the line of Gods word deny and deride the doctrine of the resurrection Christs second comming heauen and hell as 2. Pet. 3. 3. 4. 2. Tim. 2. 17. 18. Secondly here are reproued and conuinced all Epicures Libertines loose-liuers and all worldlings and voluptuous persons who albeit they in worde deny not any Article of faith as the former did and doe yet they denie the power of all religion in their hearts and so liue as though there were neither God nor diuell heauen or hell louing riches more then religion and pleasures more then pietie 2. Timot. 3. 45. Vse 3. Thirdly wee shall by obseruing and noting the measure quantitie of our hope and desire of Christs comming c. iudge of and discerne the quantitie of our faith for these being necessary effects of faith if they be great and liuely so is our faith and if they bee weake or dead so is our faith for the tree is knowne by the fruites and the cause by the vndoubted and proper effects of it And thus much of preparation and the principall parts of it Now we are to come to treat of the speciall opportunitie and time when both this generall and particuler preparation is to be made that is onely the present time and this present life whiles the day the light and the truth lasteth and while the meanes and ministery of grace reconciliation and saluation are offered and continue Titus 2. 10. Gal. 6. 10. Ioh. 9. 4. Ioh. 12. 35. 36. 2. Cor. 61. before our hearts be hardened with the long custome of sinne and so they become vncurable Hebr. 3. 13. Acts. 28. 27. whilest Câ—rist knocketh at the doore of our hearts 3. 20. before the night commeth Iohn 9. 4. and the doore bee shut Luke 13. 25. for in the graue in death and hell noe praysing of GOD and no time of repentance and reconciliation as Isay. 38. Luke 16. 24. 25. the Bride must trimme her selfe in this life Apo. 19 7. Now must the wedding garment bee prouided Math. 22. 11. this life is the time of grace for the ministerie of reconeiliation is onely here 2. Cor. 5. 18. 1. Cor. 15. 24. and 28. Ephes. 4. 11. 12. 13. for at the daye of iudgement it shall wholy cease Lastly Christ forgiueth sinnes onely in earth Luk. 5. 24. and the Apostles and so the ministers of the word in al ages succeeding them binde and loose retaine and remit sinnes in earth Math. 16. 19. Iohn 20. 23. wherefore we must seeke the Lord â—hiles he may be found and in the sixe dayes of this life prouide vs of the heauenly Manna that wee may keepe with him an euerlasting Sabboth in the highest heauens Here is ouer-throwne that vile and damnâ—ble doctrine of the Popish purgatorie who imagine and teach that the soules of many are temporallye tormented in Purgatorie flames and that they may bee eased and released of their torments by the prayers and intercessions and satisfactions of the liuing and specially by the pardons of the beast I meane not Nebuchadnezar transformed for seauen yeares into a beast but the Pope eternized for one whereas first this late coyned doctâ—ine is iniurious and derogatorie to Christ his all-sufficient satisfaction who dyed onely once to put away sinne Heb. 9. 26. Hebr. 7. 25. and in all places of scripture merite satisfaction and redemption is onely ascribed to his bloud
to his stripes to his sufferings both in soule immediatly and also in body ioyntly and apart c. Secondly he that beleeueth is saued and he that beleeueth not is coÌ„ndemned already viz. in the decree and by the word of God Iohn 3. 8. Thirdly who-so-euer repenteth not and beleeueth not dyeth in his sinnes and so vndoubtedly perisheth Iohn 8. 21. Ezechi 18 24. Luke 13. 3. 5. Fourthly the rich glutton making intercession to Abraham in behalfe of his fiue bretheren found no fauour but receiued a iust repulse reproofe Luke 16. 29. 31. Fiftly Dauid whiles the child borne in adultery liued prayed for his life but as soone as it was dead then hee ceased pâ—aying and fasting for it for hee knew it would not auayle 2. Sam. 12. verse 22. 23. Lastly the penitent theeâ—e that suffered with Christ and neuer had done good vpon his serious repentance and firme faith albeit wrought miraculously at the last houre had a promise made him to bee that same daye with CHRIST in Paradice Luke 23. 43. which Saint Paul enterpreteth to be the third heauen 2. Cor. 12. 3. 4. beeing compared together Now if any man had gone to purgatorie fire and should there be further pâ—rged and prepared no doubt he had beene one sed haec hactenus de questuosissima papistarum fabula Vse 2. Secondly seeing that there is no libertie and peace of conscience vntill men repent Prou. 18 14. and no actuall pardon and that the time to repent aâ—d prepare our selues is onely this life which is short momentary transitory and wherein the children dye as well as the ancient yong-men as well as the olde the strong and lustie as soone and as sodenly as the weake it must learne and schoole vs in no wise to deferre our repentance and time of preparing our selues but to begin betimes and to hold on to the last breath For first we are bound and commanded to serue God in spirit and trueth and that all the dayes of our life Luk. 1. 74. 75 ergo we must not put and post of all to old age not knowing whether we shall euer liue to it or not Secondly our iourney to heauen being long the preparation great and the time very short and vncertaine we must bee wise and redeeme it and repent when we may Thirdly we must with Salomon Iosias Timothy Ioseph and others serue God in the dayes of youth and in the floure of our age when our memory is most apt and firme our vnderstanding most sharpe our sences most liuely we may best lay the foundation of an holy and comfortable old age thus are we commanded and exhorted Eccles. 13 1. Psal. 119. 9. Psal. 78. 6. 7. and it is their greate commendation Tit. 1. 4. 2. Tim. 1. 5. 2. Epist. Ioh. 4. 1. Ioh. 2. 12. 13 14. Whereas otherwise they that neglect and omit to reconcile themselues vnto God in their best time in the daies of their child-hood and youth grow in time senceles and brutish and hard hearted and are iustly forsaken of God in their old and impotent age that had no care and conscience to feare obey and serue him in their youth Thirdly it is seldome and rarely seene that men that haue liued all their life and spent all their golden dayes as they call them in superstition sinne and vanity should vndoubtedly turne vnto God in their old age It is more wonderous then vsuall and there are onely some examples of it in Scriptures to keepe the aged from dispaire but they are very fewe and rare that we should not as most doe presume to much of it Lastly of all ages olde age if it bee not before rooted and grounded in fayth in loue and in the practise of Godlinesse is of all ages the most vnapt and vntoward to performe these duties to begin and lay the foundation of repentance and to make it ready for Christ. Wee may in this case in some sorte say Can a man bee new borne when he is old can he enter into his Mothers wombe againe and bee borne Iohn 3. 4. not being ignorant and misvnderstanding the doctrine of regeneration as Nicodemus but onely in another sense affirming that time to be the most vnfit And there is sufficient reason for it for in olde age the memory decayeth the strength fayleth the senses are infeebled and wast then are the euill daies of sorrow and labour of payne and aches then the daies and yeares approch when men shal say that they haue no pleasure in them Ecclesi 12 1 2. then sathan is most egar and busie knowing right well that then he must loose all or gaine all wherefore let vs with the wise Virgins prepare our selues whiles wee haue time let vs walke in the light whiles the light shineth and seeke the Lord whilst wee may finde him Isay 55. 6. 7. Which GOD grant A men The third Section Then they that were ready c. IN these wordes the solemnization and consumation of the mariage betwixt Christ and the wise Virgins or true Church is contrayned and it doth deuide it selfe into foure partes viz. First what this solemnization is Secondly the place where Thirdly the priuiâ—â—dges and prerogatiues of it Lastly the vse and application of it The soâ—emnization or consummation of the marriage is the glorious and perfect state of the elect after the resurrection when they in the highest Heaues shall with their eyes behold CHRIST haue fellowshippe and liue with him and raigne with him for euermore being perfectly conformable vnto him and to his will both in body and soule Phil. 1. 23. Mat. 25. 34. 1. Thess. 4. 17. Apo. 7. 15. 17. 21. 2. 3. 4. Iohn 17. 21. In this description two points are to be explained and expouÌ„ded first the dignity and comfort of this communion and coniunction with Christ in glory SecoÌ„dly the perfestion and glorification of the Bride and Virgin both in soule and body First touching the coniunction and marriage and the excellency of it the continuall sight company of Christ the Sonne of right cousnesse and fountaine of all felliciâ—â—e shall minister perpetuall and vnspeakeable ioy and comfort to all Gods Saints for they shal no more walke by faith as in this life but by sight they shall no more darkely behold GOD in the glasse and ministery of the wordeâ— or in the spectakle of the creatures but see him face to face they shall in the Imperiall and Maiesticaâ—l Court and Pallace of Heauen see God as he is 1. Ioh. 3 2. 1. Cor. 13 12 namely they shall so farre forth behold Gods Maiesty and the perfection of his glory as a finite creature albeit glorified is capable off they shall see him as hee is but not how infinite hee is 1. Timo. 6. 16. And as for Christ Iesus their redeemer husband and head they shall as Iob speaketh see him with these same and no other eyes Iob. 19. 25. 26. They shall follow him wheresoeuer hee