THE lambs SPOUSE Or The Heavenly Bride.  
A theological discourse, wherein the contract betwixt Christ and the Church; the preparation against the marriage; and the solemnisation itself, and the exclusion of hypocrites and temporizers, is plainly and profitably, with the particular uses, set forth.  
Whereunto is annexed an exact preparative to the Lords Supper.  
By T. D. Minister of the word of God  
Imprinted at London by G. Elder, dwelling in Fleet- lane, at the sign of the Printers Press, 1608.   

To the Worshipful company of Drapers in Coventry, his very good benefactors, peace and prosperity.  
IF we duly and diligently as we ought (men, brethren & fathers,) consider & observe, God's unspeakable mercy & goodness towards our English nation; not only in the fruition and continuance of such uncomparable peace and prosperity above other countries and king domes, and in the exquisite and excellent knowledge of liberal Arts and the learned languages: but also (and that most eminently) in the pure and public preaching of Christ his blessed Gospel, in so many places and parishes. We cannot but judge and acknowledge ourselves to be highly beloved, and admirably blessed of Almighty God. But chose, if we mark and take notice of the marvelous abuses of our peace and prosperity, the exceeding contempt of Arts and good learning, and (that, which most aggravateth our judgement) the general neglect of piety, and the horrible hypocrisy of many in the profession of sincere religion, and withal call to remembrance the sundry and fearful (if not ominous,) warnings and judgements that God hath inflicted upon us in these few last years, we then have just cause to fear, that God hath reserved us to some more dangerous plagues, and that he will by degrees strip and deprive us of all his mercies. Wherefore least we should take overmuch offence at the profaneness and hypocrisy of the multitude, and hereby fail and shrink in our holy courses and exercises of godliness, or else should deceive our own souls, because we retain an outward form and profession of holiness, and because our outward tranquillity & happiness yet continueth: two points and conclusions must heedfully be considered of us. First, that the number of sincere Christians and undissembling Gospelers, is very rare: they are in comparison of them that perish, but a remnant, a gleaning after the harvest or vintage, a small flock, one of a Tribe, and two of a City. The truth of this assertion most evidently appeareth in the time of any general Apostasy 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 coming, when he shall scarcely find saving faith upon the earth. Luke. 18. ver. 7. 8. Therefore we may not define and measure the truth of religion by the esteem and practise of the erring multitude, but we must make God's word the only rule and touchstone of our faith and life. Secondly, for the avoiding and preventing of hypocrisy, which maketh us odious both to God and men, we must not so much (in a curious humour) desire to know strange mysteries, as to know that which most concerneth us, and to make a good use and apply of our knowledge. Again, we must in all our actions and profession of religion, propound to ourselves no sinister ends. As for example, we must not intend gain but godliness, not credit amongst men (only) but the glory of God; not policy, but piety, and not the advancing of our outward state, but the amendment of our lives, and the salvation of our souls; and hereby we shall notably and unfallibly distinguish ourselves from all hypocrites whatsoever. Lastly, we must with the woman in the apocalypse, cloth ourselves with the sun of righteousness, and tread the Moon, that is, all changeable and transitory things under our feet, and we must with the wise Virgins, whiles it is the time of grace, and the day of salvation, provide ourselves of the oil of true saith, get the garment of true holiness and keep it undefiled; and in hope and patience wait long, and wish for, the second coming of Christ, when the marriage shall be eternally solemnized between the Bridegroom and us in the highest heavens. This doing we shall be happy and blessed here in hope and beginning, and after this mortal life ended, in act and perfection. And because, next unto the sacred ministry of the word, and the spiritual exercises of Christians, the publishing of sound and elaborate treatises, are a singular help and furtherance hereunto, I, (in the mediocrity of my skill) for the direction of those that be well disposed, have compiled and framed this small work. Moreover, because the argument of it so fitteth your affections, being (generally) men of religion and conscience, & instruments of good, & because your liberal kindness & long continued beneficence hath been so amply extended to me, I do most humbly and devoutly dedicate it unto you all; most submissively, beseeching you courteoussy to accept of it, and to use it for your edification and comfort. In assured expectation whereof, I here take my leave.  
The GOD of heaven, and Father of our Lord jesus Christ, remember in goodness all your kindnesses showed to his house, and unto so many of his servants, fill you with all wisdom and spiritual understanding, make you fruitful in all good works, prosper you in this world, and make you everlastingly blessed in the world to come. Amen.  
Coventry. janu. 1608. Your worships in all duty to command, Thomas Drâx.   

Venerabili & Doctissimo viro Domino Hintono sacrae Theologiae Doctori, Coventriae Archidiacono & Michaelis ecclesiae pastori vigilantissimo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
cum totum & beneficentissimun Maecenatum meorum ordinem, iustissimis de causis, compellare & salutare ausus sim; non committendum putavi, ut te (vir verè obseruande) meum ●ingularem Patronum & perveterem amicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeterirem. Malo igitur importunus quam ingratus videri, & libelluli vestibulo (licet menùs decorè) aliquid adiicere, quaém de officio meo tantillum imminuere. Huc addatur etiam, quòd argumenti usus & praestantia, tua magna in ecclesia, existimatio & authoritas, & tui judicii non tam exquisiti quam candidi expectatio, me (alioqui ●b invitum) ad te alloqu●●dum, a●●iciunt ● inu●tant. Quocirca 〈◊〉 etiam digni●●ti, idque, meritissimo▪ has meas qualescunque comn●e tationes, consecrodedicoque. ●e ideo subiectissimè & demisissimè ●ro, ut eas in optimam partem interpreteris, tuamque erga me beneuolenti●m retineas & confirmes. Sed de tuae propitiae voluntatis propensione nequaquam dubitans & quia molestus esse nolim, h●c sanè dicendi, at te diligendi finem numquam fac●o. Christus opt: Max: pastorum princeps, te quam diutissimè valentem & vigentem conserue●, 〈◊〉 sacrum mi●isterium prosperet, tuam ecclesiasticam praefecturam dirigat, teque tandem summa & sancta senectute confectum, in sempiternae be●titudinis portum & paradisum perducat.  
Coventriae, jan. 1. 1608. Tuae dignitatis studiosissimus Thomas Drâx.   

The lambs Spouse, or the Heavenly Bride.  Math. 25. 10. And they that were ready went with him to the wedding, and the gate was shut. 

Our Saviour Christ the only head & Bridegroom of the Church, having in the former part of this allegory, under the metaphorical & borrowed terms of Wise Virgins, that were inwardly called, furnished with saving faith and godliness, and watchfully expected his coming: and under the appellation of Foolish virgins, that were hypocrites and temporizers, called only outwardly, and contenting themselves with the outward profession and blaze of faith and godliness, the pith and substance whereof they wanted, described and depainted unto us the estate and condition of the visible Church, (wherein amongst the believers are intermingled hypocrites, and only seeming Christians) he doth in this tenth verse set down their contrary events and judgements: for the Wise Virgins, the sincere and undissembling Christians went with Christ to the wedding, that is, they were received into heaven, & unto the immediate fellowship & presence of Christ, but the foolish virgins, void and destitute of justifying faith and inward holiness, were shut out, that is, debarred from entering into the kingdom of heaven, and consequently adjudged and cast into hell. Whereupon our Saviour exhorteth all men to watch, and carefully to wait for his coming to judgement: lest being unready at his coming, they be shut out from the heavenly marriage: unto which duty they are so much more to attend, because that they know not the day, nor the hour wherein he will come; Thus much of the dependence and order of the text.  
Now according to the difference and diversity of persons, viz. the wise virgins, and the foolish, their divers and different events and judgements, are to be observed and handled.  
In the wise virgins, three heads or points are to be considered First their contract with Christ (in these words) wise virgins. Secondly, their readiness and fitness thereunto in these terms, they that were ready. Lastly, the consummation of the marriage in these words, Went with him to the wedding. Of all these points I will speak in order, and afterwards (God assisting) proceed to propound and handle the most different estate & judgement of the foolish virgins. In the contract divers points are contained. As first, that there is such a contract betwixt Christ and his Church. Secondly, the form & nature of it. Thirdly the benefits & prerogatives of it: lastly the uses of the doctrine.  
Touching the contract, that there is such a contract between Christ and the Church, it is plain and demonstrable by sundry places of Scripture. The Lord by the ministry of Esaias the Prophet, whom he sent unto Ezechies to comfort him and his people against the blasphemies and threatening speeches of railing Rabsaketh, the servant of the King of Assur thus styleth and saluteth the Church. This is the word that the Lord hath against him. The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of jerusalem hath shaken her head at thee, Isay. 57 22. The Church is distinguished and adorned with the title of Virgin. Because she was consecrated and espoused to God alone, and his true worship; as a virgin to her only bridegroom or husband. Likewise Psal. 45. 10. Hearken O daughter and consider & incline thine ear, etc. So shall the King have pleasure in thy beauty for he is thy Lord and worship thou him. here Solomon representeth Christ, and King Pharaoes' daughter that was married to him, the Church of the Gentiles espoused and affianced to Christ. Thirdly the Lord by Hosea speaketh; I will marry thee unto me for ever, I will marry thee unto me in faithfulness. Hos. 2. 19 20. In the Canticles, the Church by force of this contract maketh claim to Christ, saying; My beloved is mine, and I am his, etc. Cant. 2. 16. Paul showing his unfeigned affection to the Corinthians, who in part (miss by false Apostles) began without cause to distaste him, maketh this protestation. I am jealous over you with a godly jealousy, for I have prepared you for one husband to present you as a pure virgin to Christ. 2. Cor. 11. 2. In the Apocalypse the Church is called Virgins that are not defiled with women, Apoc. 14. 4. and the lambs Wife or Bride. Chap. 19 7. and Chap. 21. 2▪ All these places evince and demonstrate a spiritual conjunction and contract between Christ and the elect. Lastly, not to dwell long upon authorities, Saint john most notably & manifestly in the allegory of the Vine and the branches, john. 15. 1. 2. 3. 4. shadoweth and setteth out unto us, the nature of the conjunction, for as the Vine doth yield and communicate life and nourishment to the branches, and the branches receive and partake it from the Vine: so Christ the noble Vine, that hath life in himself, and of himself, and that is full of grace and truth, doth infuse and communicate spiritual life, comfort and grace unto his several members; and the Church being engrafted into him, draweth and receiveth the same from him by the hand and instrument of faith.  
Whereas therefore the true Church of God, consisting aswell of married persons as unmarried, yea for the greatest part in all times and ages of those that be married; thus the holy scriptures, and experience and practise of all pure and holy Churches do testify; is in respect of their sound faith only, and firm hope in Christ, and sincere love; styled by the name of Virgins: it serveth to check and condemn the error of the Church of Rome, who from these and like places of Scripture taketh occasion, and would needs prove, that virginity and single life, is a state in itself far more holy and acceptable before God than marriage, yea that it is meritorious and a type of the perfection of eternal life▪ and hereupon they forbid their Bishops, Ptiests, Deacons, Monks, jesuits, etc. to marry, tolerating notwithstanding and allowing the Stews, concubines, hatlots, and all manner of uncleanness. They urge and commend Virginity, with as much conscience and equity, as the thief doth truth, the drunken man sobriety, and the glutton abstinence. For it is notoriously known to the world, not only what unchaste hearts they carry, and in what lust's they burn; but how filthily they live, that amongst the rest would be accounted the most holy & exquisite.  
But briefly to refute their error, we thus prove, that virginity is not a state more holy in itself before God than marriage, much less meritorious. First God in the old Testament, and Christ in the New, allowed and permitted marriage to Priests, Prophets, Patriarches, Apostles, Evangelists and Ministers▪ aswell as any others. If there had been any unholiness in their marriage, or virginity estate for them, so incomparably better or more necessary, God in his wisdom would have otherwise ordered it. Secondly, marriage is honourable in all men, it hath his chastity, it is for the comfort of man, the medicine of incontinence, the mean to preserve the world, and the seminary of the faithful, therefore in itself not inferior to a single life.  
Thirdly, if single life were so holy and meritorious a state before GOD, as they would make it, than all unmarried persons should be so. But the examples of Absalon, Adoniah, & judas, etc. evince the contrary. Secondly, it should be without the least taint of concupiscence. Thirdly, the Scriptures would aver and avouch it. Fourthly, albeit virginity and single life in times of general persecution be more to be wished, and more convenient than marriage; yet than Paul rather wisheth that all men in respect of the time present were such, then commandeth and enjoineth them. 1. Cor. 7. 7. For he leaverh them to their liberties▪ And this occurrence of affliction and trouble, seemeth to be a principal cause why Bishops & Ministers so sparingly were married in the Primitive church, for some 200 years after the Apostles decease. Lastly, I conclude with Saint Augustine; Melius est humile coniugium, quam superba virginitas.  
Secondly, in that the true Church is called by the name of Virgin, 
2. Obser.  in respect of her sound faith, and pure affection to Christ: we are first admonished hereby to beware of, and to shun, as the very plague or poison of our souls, the dangerous and damnable errors and heresies of all Papists, Turks Anabaptists, Schismatics, Pagans' & ●. For these like a gangrene & canker eat into & corrupt our souls, they put out the light of our understanding and wound the vital parts of spiritual life. Matthew 6. 23. 2. Pet. 2. vers. 2. 3. Apoc. 13. verse 7. and 8. 2. Thessa 2. vers. 9 and 10.  
Secondly we must entirely and unfeignedly love Christ. Ioh 21. He must be our love as Ignatius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is that Christ his love was crucified: he alone must have our hearts. Pro. 23. ver. 26.  
We must account all things but loss and dung in comparison of gaining him Phil. 3. 8. He is the precious margarite or pearl, we must sell all that we have to purchase it. Mat. 13. 46. Finally our love or affection to Christ, his word and Sacraments must be so fervent, so fiery and so vehement that no water should quench it, nor the floods drown it, and we should greatly contemn all substance in respect of it. Cant. 8, 6, 7.  
This meeteth with those that have a form and show of godliness; 
Use.  yet they would serve God and Mammon, two contrary masters if they be worldlings, or if they be licentious, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. lovers of pleasures more than God. Wherefore let us avoid all hypocrisy and love Christ sincerely, for as Christ himself is simple & sincere in his nature, and in his promises, love and works, towards us, so let us labour in some good conformity to behave and carry ourselves to him.  
And thus much touching the first branch viz. that there is such a contract and of the uses of it.  
2. The second point to be considered in this spiritual contract or union, is the definition, nature and form of it.  
This contract therefore is that mystical & spiritual, yet real & substantial union & conjunction between Christ and the Church, whereby they are made one flesh, and by special compact & consent have right & interest one in another, yea & abide and dwell one in an other.  
In the clearing and manifestation hereof▪ three particulars are to be handled, first that this conjunction is only spiritual, not natural, or carnal. Secondly, that it is real and substantial, and lastly the order and manner of it is to be touched.  
It is mystical and spiritual, first because the persons between whom it is made, viz. Christ (as man) and the Church militant, are far distant in place, and therefore it cannot be any natural or carnal conjunction.  
Secondly, because the means and manner of working it are spiritual, it needs must be spiritual also. Now it is wrought & effected not by nerves, bonds, sinews, as this natural conjunction between the body and the soul is caused, but by the spirit of Christ, which he sendeth from heaven into us; and by our faith, stirred up by his spirit, whereby we send it up again to him: so that this conjunction must needs be as spiritual, so relative and mutual. First therefore that Christ sendeth his spirit into us, and that the same spirit that dwelleth in his manhood, and filleth it with all graces above measure, is derived thence and dwelleth in all the true members, raising up and working in us faith and strength whereby we apprehend him▪ love whereby we affect him, and all other graces needful for every man's salvation, it is pregnantly proved by these places of scripture following▪ and the like. He giveth us of his spirit and hereby we know that he dwelleth in us and we in him, john 4. 14. God hath sent forth the spirit of his son 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 up to Christ. Acts. 7. 56. doth incorporate us into him. Ephes. 3. 12. 17. and hereby we both live and dwell in him, Galath. 2. 20. But this our faith is spiritual and invisible, for we walk by faith and not by sight, 2. Cor. 5. 6. And faith is the ground of things that are hoped for, and the evidence of things which are not seen. Heb. 11. 1. 2.  
Object. But some perhaps will object, that we feed upon Christ in the Sacrament, we indeed eat his flesh & drink his blood. john. 6. 55. 56. Ergo our union is not spiritual. etc.  
Ans. Albeit, we really, corporally and substantially receive, partake of, and ear the elements and outward signs, namely the bread & the wine, according to Christ's institution in memory and representation of his body broken and his blood shed, and yet we receive and feed upon Christ by faith. For not every one that eateth the bread and drinketh the wine in the Lord's supper doth feed upon Christ, but only the true believers; who feed of him both in the Sacrament and also out the Sacrament as may appear. joh. 6. 17. 51.  
Secondly as the Fathers in the time of the Law did all eat the same spiritual meat (that we do) and drink the same spiritual drink, but they did it only by faith, which apprehendeth things to come as present, (for Christ was not then incarnate, much less was he dead,) even so we receive and partake of Christ, that is spiritually by faith and not carnally and substantially, as the Papists imagine. 1. Cor. 10. 3. 4.  
Thirdly Christ is now in heaven & there contained, 
Ioh, 6. 26.  and his body there glorified, therefore cannot he be eaten carnally, corporally, substantially, for he is many millions of miles distant hence. Secondly His body is impassable & not subject to any such indignities. Thirdly then judas and all reprobate and wicked men who receive the Sacrament of Christ's body and blood, should be saved, for they that eat of the bread of life live for ever. joh. 5. 57 They that eat his flesh & drink his blood dwell in him & he in them. vers. 56. But they do not feed upon the body and blood of Christ because they want the mouth and stomach of faith, to receive and digest it. john. 6. 63.  
Lastly, the elements of bread and wine retain both their names and natures, even after the words of consecration, as is perspicuous and evident by the Scripture. 1. Cor. 1. 26. 27. 28. 29. And hereunto accord the ancient Fathers, as Augustine, Theodoret, Tertullian, Cyprian, chrysostom, yea and some of later times among the Papists, as Gela●ius and Bertram.  
Ergo. Christ is not there bodily present, neither is the bread and wine converted substantially and really into his body and blood, therefore as the absurd doctrine of transubstantiation is an invention of later times, and here overthrown: so must it needs also follow that our conjunction with him in this mortality must needs be altother spiritual.  
The second thing to be considered in the definition, is, that albeit this contract and union is not feigned, supposed, imagined, or by touching and commixion: yet it is a true, a real and a substantial union, for we are substantially united to him; our body, to his body, our soul to his soul, 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 Adam's 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, he is the husband, and we the wife.  
Now in that this contract and union is real and substantial, 
Obs.  it is also indissoluble and eternal. For first the Lord saith by Hosea (as I have before mentioned,) I will marry thee unto me for ever. Secondly Christ his power is infinite, and none can take any out of his hands, john. 10. 28. Thirdly, his love is constant, whom he loveth he loveth to the end. john 13. 3. Fourthly the saving graces of his spirit, the proper endowments of his elect, are without repentance and irrevocable. Rom. 11. 29.  
Fiftly Christ is an effectual and continual mediator unto God his Heavenly Father for them. Luke. 22. 32. Heb. 7. 25.  
Lastly if any true and lively member of Christ's body should be lost, then either Christ should want either power, love, or wisdom, to preserve and save it, but he wanteth none of them: or else his body should be maimed and unperfect, which can never be, for it is his fullness. Ephesians. 1. 23. and he will in the life to come make it unto himself a glorious Church Without spot or wrinkle, or any such thing. Eph. 5. 27.  
Use. Therefore let every man try by the touchstone of God's word, whether he feel the spirit of God in lightning and renewing him, and faith purging his heart, and firmly apprehending and applying Christ withal his benefits unto himself, if he find himself in this estate let him thank GOD and by the continual and serious use of the word, Sacraments, prayer and practice of good works, maintain and confirm it, for doubtless he is a true member of JESUS CHRIST, engrafted into him, and shall thus continue for ever. For these are not the works of flesh and blood, and mere Nature, but of the Spirit of GOD and grace.  
The third thing in the deffinition to be explained is the Order of the union, touching which we are to note that the Church is first united unto the body and flesh of CHRIST. Secondly to his soul, and lastly to his Godhead, and so to his whole person: and therefore the Scriptures commonly speak of first, & propound Christ's humanity unto us and afterward his deity. Rom. 1. verse 3. and 4. Chap. 9 ver. 5. and 6.  
The reason hereof is, because we cannot be united unto his deity but by his flesh, wherein he wrought our redemption, for the human Nature of Christ is as it were a door to let us into the communion of his deity, and the conduct pipe of deity to convey and derive it unto us. And as in the sacraments, the true-beleevers do by the outward signs and symbols as by instruments receive the thing signified viz, Christ and his merits: so they also by the means of his humanity, are made partakers of his Godhead, and so are united unto him.  
The third thing to be considered in this: contract, is the rare and royal benefits and prerogatives, that hereby flow and redound unto us. First we have from Christ, and from his merits and sufferings, the foundation and beginning of our new birth and being: he is the root, and we are the plants, he the Vine and we the branches: of his fullness we all receive grace for grace: finally, we are in him, who is made unto us of God, wisdom and righteousness, sanctification and redemption, joh. 15. 2. john. 1. 16. 1. Cor. 1. 30. jer. 2●. 5. 6.  
Secondly, we being contracted unto 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 fountain of his Godhead and conduit of his humanity, are derived unto us, his righteousness; santification, triumph, glory. From Christ we have, redemption through his blood, even remission of our sins according to his rich grace, by his sufferings we are ●reed and delivered from the guilt of our sins and the fear of condemnation, & by his obedience to the Law imputed to us we are accepted as just before God and fit for eternal life. 2. Cor. 5. 19 21. Apoc. 12. 1, Now what an unspeakable benefit is remission of sins, which sin draweth upon us all temporal and eternal plagues & can be by no other means obtained then by our conjunction with him Psal. 32. 1. 2.  
Thirdly communicating with Christ in the union of nature, we also (in some proportion and similitude are partakers of his prophetical, priestly, and Kingly Office. We are made prophets to confess him and to teach and comfort others, Priests to mortify sin, to suffer for Christ, to offer sacrifices of praise & thanksgiving unto him, and to consecrate ourselves, souls and bodies wholly unto him. Rome 8. 39 Apo. 1. 6. 1. Peter. 1. 9 We are Kings to fight against the world, the flesh, and the Devil, and by faith in him to overcome them. 1. john. 4. 5. And here we receive that right in whole, and dominion in part which we wholly lost in Adam. Math. 19 28. 1. Cor. 6. 2. 1. Tim. 4. 4. 5.  
Fourthly all Plagues, Adversities, Crosses, Punishments, are made but only temporary and fatherly corrections unto us, tending to our correction, and not our destruction, and they are medicines to cure our infirmities and not means to increase our miseries. Heb. 12. 6. 10. 11. Pro. 3. 11. Apoc. 3. 19  
Fiftly we have all the Angels of GOD in this life for our good to attend upon us and to defend us. Heb. 1. 14. 2. Kings. 6. 16. 17. Psal. 34 7. And in the life to come, especially by reason of this near and admirable conjunction with Christ our head and husband, and because we are made kings to rule with him, we are & shallbe superior to the Angels, for there is no such conjunction betwixt his nature and theirs as between his and ours, neither shall they reign as Kings with him in the life to come as the Saints shall; Apoca. 2 verse. 26. and Chap. 3. verse. 21.  
Sixtly Satan cannot indite and condemn us, for as no man can sue the wife in the law, the husband living and not giving his consent▪ So CHRIST our husband living and always justifying us, who shall condemn us? Romans 8. 33. 34. or who shall separate us from his love? verse. 35.  
Lastly when the husband, especially being a mighty Monarch is highly offended, the wife may and hath free access unto him when none other can or may have the like liberty; So may and hath the true Church free access unto Christ by prayer when the wicked are debarred from him, and cannot or dare not approach near to him.  
Thus much of the benefits and privileges.  
Now in the last place follow the manifold uses of this contract and union.  
1. Use. First seeing our union with Christ is Real and substantial and continueth for ever, (for we are made one flesh with him, bone of his bones and flesh of his flesh) Heb. 2. 14. Eph. 5. 30. Ergo he still (albeit he be glorified) retaineth the essential parts of a true humane body, the quality is only altered, but the substance and dimensions remain, for otherwise we could have no fellowship with him, and so the foundation of all our comfort should be razed and ruinated. And therefore here is condemned the absurd and gross error of them that defy Christ's humanity by making it infinite, omnipotent & knowing all things, and ours only finite and circumscribed in power place and knowledge, whereas between that which is finite, and that which is infinite there can be no such union and substantial conjunction.  
Secondly we must labour & endeavour always to continue in this union and communion with Christ, and not depart an hairs breadth from him; for remaining and abiding in Christ we find all comfort, refreshment and peace; and being out of him we run headlong into all evil; for even the Godly themselves, being out of it, and the efficacy of it but a little, feel themselves as it were tormented with a flame of fire. Psalm. 77. 2. 3. job. 6. verse. 1. 2. 3.  
Wherefore we must beware of and shun all Idolatry, error, atheism, fornication, uncleanness, drunkenness, schism, and all other reigning sins whereby we dissolve and cut in sunder this union.  
Thirdly by reason of this mystical and strait conjunction betwixt Christ and the Church, he hath a sympathy and feeling of all their wants and miseries, & though now he be exalted to the highest degree of glory in heaven yet doth he in nothing (as worldly men in their exaltation usually forget & neglect their old & poor friends & acquaintance) remit and abate of his care and compassion towards his poor and afflicted members in earth, but he succoureth them in all their extremities, imputeth and rewardeth any good done unto them as done to himself, and censureth and revengeth the wrongs and indignities offered them as done to his own person.  
Hence we learn divers lessons and duties. First we in all our afflictions and necessities must flee unto him and to the throne of grace, in confidence and assurance of faith, and we shall find rest unto our souls and help in time of need. Math. 11. 26. Heb. 4. 16. For as Philo said to the jews his country men, when he could find no favour with Caius the Roman Emperor) Vbi deficit humanum praesidium, ibi necesse est inciperem divinum auxilium, that is, where man's help faileth, there Gods must needs begin.  
Secondly we must do all possible good to God's Saints, we must comfort his bowels, show them all kindness, and supply their wants, for then are we lively and feeling members, and Christ will take notice of all the comfort we yield them, and reward and regard it both in this life & in the life to come, be the offices of charity never so mean so they be unfeigned, Mat. 25. 35. 36. 40. Luk. 21. 34  
Thirdly me must take heed that we never grieve, wrong, vex, and persecute Gods dear servants and saints; for than we do but fight against God, kick against the pricks, touch the apple of GOD'S own eye. Zacha. 2. 8. grieve high: spirit, and procure to ourselves many judgements, and if we are and continue in the number of open & professed enemies we beside temporal plagues most justly, draw upon ourselves eternal vengeance.  
The last use is, that being joined and united to Christ the fountain of all good works, we wust contend and endeavour to conform ourselves to his example and bring forth timely and plentiful fruits of piety, charity, and justice. Phil. 1. 11. Tit. 2. 14 Psal. 13.   

The second section.  
They that were ready.  
NOw (as order requireth) we are to treat and dispute of the fitness & preparation that ought to be in the true Church of Christ and is required of ●hem against his second coming: For as these wise Virgins were beforehand prepared in faith, grounded only upon the scriptures and relying upon Christ's only merits, in fervent love and sincere affection to Christ, and in hearty desire and earnest expectation of his coming: so must we also, if we would be assured of our contract and union which Christ in this life, and enjoy his glorious presence and have perfect fellowship with him in the world to come; trim prepare and make ready ourselves against the solemnisation of the marriage: and therefore it is said in the Apocalypse; the marriage of the Lamb is come and the bride hath made herself ready. Apo. 19 7.  
And so they are presented as a chaste Virgin unto one husband jesus Christ. The truth and necessity of this preparation is plainly and plentifully set forth in the scriptures, whether we respect Christ as the principal and inward trimmer of the Bride, or the ministers of the word as his agents and instruments, or the B●ide herself, as the proper subject of it. First Christ trimmeth his spouse the Church, and therefore the holy company of his elect are said to come down from heaven, prepared as a Bride trimmed for her husband. Apoc. 21. 2. that is, purged from all corruption, GOD through Christ doth make us meet to be partakers of the inheritance of the saints in light. Col. 7. 12. Christ sanctifieth & cleanseth his Church by the Washing of water through the word, that he may make it unto himself a glorious Church, without spot or wrinkle etc. Eph. 5, 26, and 27. The graces that Christ bestoweth upon her are as chains to adorn her, as Myrrh, Incense and the spices of the Merchants to presume her, as Purple and Skarletto cloth her, & as precious jewels to beautify & enrich her, finally she as Queen standeth, at his right hand in a vesture of the gold of Ophir, Psalm 45, vers. 9  
More particularly Christ trimmeth and prepareth his spouse. First by offering and affording unto her the means and ministry of grace and salvation, as the Preaching of the word, Ephesians 4, 11, 12, 13. the seal of the Sacraments. Matthew 28, 19 1. Corinthi. 1, 23, 24, 25, 26. Hereunto may be added troubles, crosses, and afflictions, which albeit in their own nature they be evils and plagues for sin, yet the quality and property being altered by Christ his death; they are made means to humble us, medicines to purge us, sour sauce to make us to relish better the Heavenly food of our souls, bridles to curb and restrain us from sin, and spiritual directors to guide us to the Kingdom of heaven.  
Secondly Christ trimmeth his spouse by the continual and effectual in working and efficacy of his blessed Spirit. For without this all the outward means should be only for convictment of men, and for their more just condemnation, and not for conversion or consolation) for by it he alone giveth the increase. 1. Cor. 3. hereby he epeneth men's understanding to understand the scriptures, Lu. 24. ve. 32. he openeth their hearts (as he did Lydias) to attend unto good doctrine. Acts 16. ver, 14, he converteth their hearts as he did the heart of Cornelius: & all that heard the words with him. Ac. 10. ve. 44, hereby he leadeth them into all truth. john 16. 13, he dwelleth in them. 1. Cor. 3. 16, he regenerateth them. joh. 3. 5. &. 8 finally he comforteth & strengtheneth them. joh. 16. 8, in that he is the principal in trimming and preparing the Church his spouse, and that unless he give grace and success all other means (albeit never so good & holy) be vain and frustrate, it must teach earnestly and continually by prayer, to desire and entreat the Lord, to prepare us: to make us meet for his kingdom, and to make the ministry of his word and Sacraments, and all other good means profitable and effectual unto us, & herein we must say with the Church in the Cantikles, arise O North and come O South, and blow on my garden, that the spices thereof may flow out: and (then) let my beloved come to his garden, and eat his pleasat fruit. Cantickles 4. v. the 16. The instrumental trimmers, adorners of the Bride are specially and most singularly, the ministers and Preachers of the word. For these do with Paul labour to present their congregation as a chaste Virgin unto one husband lesus Christ 2. cor. verse 1. 2. They have the ministry and embassy of reconciliation committed unto them. 2. cor. 5. ver. 18. They are the Preachers of faith & repentance Mark. 1. ver. 15. Math. 3 2. Act. 26. 20. They have the keys and authority subordinatly under Christ to bind and to loose, to remit and to retain. Mat. 16. 19 joh. 20. ver. 23. finally they are the outward organs & means of illumination, conversion and salvation as may appear. Act. 26. 18. 1. Tim. 4. 16. 1. cor. 1. 21. Hence it is that Philip must teach and convert the Eunuch. Act. 8. 35. Ananias, Paul: Paul Lydia; and Peter Cornelius. Act. 9 10. 11. Act. 16. 14. Act. 10. ver. 7. and 3. 4  
The use hereof is to teach in no wise to neglect, despise or distaste the Preaching of the word, and other Holy means of our Salvation (as many and most do upon the peril of their own salvation) but use them with all care, reverence diligence and constancy.  
And therefore what a shame is it for most men, yea what an occasion to aggravate their condemnation that they will for supply and obtaining of earthly food, provision and advancement, trudge, and travail far and near, almost to evetie market and fair, and in the mean time neglect the food of their Soul: suffer it to pine, and to perish, they are more churlish to it then Nabal was to David: more without compassion then the rich glutton was to Lazarus, and more hard hearted and merciless than the jailer to innocent Paul and Sylas, who put them into the dungeon or inner prison, and locked their feet fast in the stocks. Act. 16. 24.  
And thus much of the principal preparer of the Bride, and also of the instrumental.  
Thirdly the subject or person that is thus prepared of Christ and his ministers, that is also as a voluntary and understanding creature, by removing the bar and encumbrances of infidelity, idolatry and impenitency: and by using and frequenting all the holy means of begetting, confirming and increasing the saving graces and gifts of God: is this spouse of Christ, the Church, the elect, the believers, and (in a word) all that desire and seek to be saved. For these are often and continually warned and persuaded in the Scriptures: to watch, Mark 13. verse 35, 36. to be sober, and to watch unto prayer, 1. Peter 4, 7. and to have fervent Charity amongst themselves. verse 8. to repent. Act. 17. ver. 30. to purge themselves. 1. john. 3. 3. to put on the breastplate of faith and love 1. Theff. 5. 8. and hope of salvation for an helmet, ibidem. to beware of surfeiting, drunkenness and the cares of the world Luke. 21. 34. to wail yea sigh & mourn for the redemption of their bodies. Rom. 8. verse 20. 21. 22. 23. To use the world and all things thereof, as though they used them not, 1. Cor. 7. 27. to fear God and give glory to him Apo. 14. vers. 7. to make an echo and cry with the Bride in the Apocalypse, come even, so come Lord jesus Apoc. 22. vers. 14. & 20. and lastly at the discerning of the near approach of Christ by the accomplishment of the last signs such as are the ruin of Romish Babylon, the conversion of the nation of the jews in the kingdom and countries into which they are dispersed, the roaring of the Seas and waters &c. reioysingly to look and li●t up our heads because our (full) redemption draweth near Luke. 21. verse. 28. Apoc. 19 7. This espoused virgin or Bride therefore, must of necessity being stirred up and assisted by the spirit of GOD, and having the means of grace so abundantly ministered unto her, get the wedding garment (of faith and holiness) Math. 22. vers. 11. 12. 12, make herself ready Apoc. 19 verse. 7. to desire to be dissolved and to be with Christ Phil. 1. 23. and to endeavour to be acceptable to him. 2. Cor. 5. Reasons and arguments further to induce and persuade her hereunto are these first the transceudent and incomparable dignity and majesty of the person, to whom she is contracted, and to whom, she is to be married, and that is jesus Christ, the King's son, the King of Kings: and Lord of Lords: the natural heir of heaven and earth; the mighty jehova: the everlasting father he that hath all power in heaven and earth; and God hath so he ighly exalted him at his right hand and giwen him a name above all names, that at the name of JESUS should every knee bow of things in heaven, of things in earth, and things under the earth, Philip. 2. vers. 9 10.  
Wherefore if King Pharaoes' Daughter being wedded to earthly Solomon, must hearken unto him, consider and incline her ear. Yea forget her own people, & her Father's house; Psa. 45. 
Psa. 45. 10.  verse 10. how much more must every good Christian, espoused & affianced to the heavenly Solomon JESUS CHRIST our Saviour, perform these duties.  
And if the Maids and Virgins that went in by course and appointment to great King Ahashuerash, that reigned from India unto Aethiopia, over a hundred and twenty seven Provinces, Hester. 1. verse. 1. were before hand six months, purified with Oil of Myrrh, and six months with sweet odours, Hester. 2. vers. 12. So much more must the members of the Church, before they shall or can enjoy CHRIST JESUS his presence in glory; not for a few days or months; but all the days of their life, they must purge, sweeten, and prepare themselves; for he alone is King of Kings, and Lord of Lords, and no power or majesty in earth can compare with him. And by our conjunction and marriage with him, we shall be exempted and freed from all evils whatsoever, and possessed with all good things unspeakably for evermore.  
Secondly, by the strange judgements of Almighty GOD, especially in the four or five years last passed, whether general, or more particular, we ought, as by so many voices and signs of our omnipotent GOD preaching from heaven unto us (and almost at the end of the world) teaching and exhorting men to seious repentance, and to be moved and stirred up more speedily, and specially to prepare ourselves to meet GOD in the way, we must submit and humble ourselves before him, forsake our sins, give glory to him; and entreateth him by prayer and by repentance, to quench the fire of his begun wrath and indignation. For it is an undoubted truth, that if to all our other sins there be adjoined security and deadness of heart, that punishments from God are both hastened and doubled: and the removal and ceasing of one plague, is nothing else but the occasioning and beginning of another, as we may read in Exod. against Pharaoh and the Egyptians, 
Chap. 8. 9 10. 11.  in the 4. of Amos against the Israelites, and in the 15. 16. 17. chapters of john's apocalypse against▪ Antichrist, and the experience of former and later times in many countries doth verify it. Hereupon Gods destroying Angel; and his kill Arrow, the consuming pestilence hath (not long sithence) destroyed so many thousands in this Island, and yet is not ceased. All the four Elements which otherwise would fight for us, have been armed against us; First the air, partly by his often Eclipses portending perhaps the eclipting and darkening of the glory and soundness of the truth, and other temporal evils, partly by prodigious and unusual storms and tempests, giving warning of the wrath to come. Secondly the fire by consuming and burning so many houses and habitations within these few years: seemeth to presage either the fire of the last judgement, or else some fearful and strange event. Thirdly the Seas and waters in divers parts of the kingdom, have most horribly roared, swelled, broken their banks; and encroached upon the main land, and firm continent, so terrified the people the beholders, and done so much harm. Add hereunto the unwonted, sudden, and wonderful inundations of Rivers and Brooks, as though like unto the men of the old world we all deserved to be drowned. Lastly the earth by his moving and shaking sensibly perceived in many places, hath declared the Lord to be angry, 
Psal. 18. 7.  and seemeth to proclaim against us that we are unworthy to live upon it, we must generally and particularly return unto him, by unfeigned repentance; and then they shall be but fatherly corrections, and gentle warnings unto us. But if we persist and insist in our sin and security, then let us beware and fear lest they be but the beginning of (further) evils. And even Herodotus an heathen historian divinely speaketh: cum Deus puniturus est gentem vel urbens, prodigiis id prius solet significare. That is, when God will punish a Nation or City, he useth to give signification of it by prodigies▪ & this doth the destruction of Icrusalem and the dispersion of the nation of the jews, witness and warrant plainly unto us.  
Thirdly, the approaching and nearness of the day of the LORD, must be a Trumpet to forewarn and waken us, and as the voice of thunder to terrify us from our security, and to compel us to watch and pray, that we may be accounted worthy to escape all these things that shall come, and that we may stand before the son of man. Luk. 22. verse 36.  
Signs and forerunners of our Saviour JESUS CHRIST'S second coming already fulfilled, are these, not only the destruction of jerusalem, and the Temple of GOD many hundred years ago accomplished, but more specially, the discovery, revealing, and the decay of the Romish Antichrist, that false Prophet, and King of the Locusts, within this four score and sixteen years last expired. 2. Thessalon. 2. verse. 8. Apoc. 17. verse. 16. and his ruin and the overthrow and utter desolation of his Babylon and Metropolis surely is at hand, as the Scriptures foreshow it to come to pass. Apoc. 18. verse. 8. For their sins of Idolatry, of filthy and abominable living, of the bloodshed of so many millions of GOD'S elected saints, of most horrible and unmatchable conspiracies and treasons against Christian Kings and states, as their most execrable and damnable plot of powder treason, wherein they purposed at one blow to have blown up and destroyed, both our most excellent and mighty Sovereign, the most hopeful Prince Henry, together with all the honourable personages, and the state of the kingdom there assembled, do to their public and eternal shame, (amongst infinite other their villainies) demonstrate, are (as it were) come to the full: and GOD hath (in part) and will remember their iniquity.  
Add hereunto their shameless corrupting and mangling of the writings and volumes, both of the ancient Fathers, and also later writers, yea those of their own faction, as jansenius, Ferus, Bertram, etc. together with the burning of so many old copies: both of the ancient and also of the later writers of their own, that in aught made against them.  
Lastly, their late, yet most lewd, lying, sophistical and hellish doctrine of equivocation, shifting evasions, and mental reservations, when they are called into question before civil Magistrates, doth by their Books and practise evince.  
A third sign, already in great measure fulfilled, is the abundance and shameless defence of sin, deadness, & dullness of heart, whereby men are neither sensitive of their sins, nor aware of God's judgements; and want of true faith on the earth; as may be discerned by so much Atheism and Hypocrisy, 
Luk. 18. 8.  so little invocation of God's name, so horrible and usual Blasphemy, and such vile practices of injustice and oppression: wherefore CHRIST that sitteth on the ●lowde, must needs shortly thrust in his Sickle and reap: for the Grapes of sin, and the har●est of iniquity is ripe.  
A fourth and dreadful sign and forerunner of the last judgement: are strange Meteors, Comets, new, or blazing stars which have been evidently seen and noted, 
Luke 21. ver. 11.  as anno Christi, 
Math. 4. 7.  1572. and anno 1577. many Countries and kingdoms, beyond the Seas anno 1604 and 1605. about the beginning of October in 17. degrees of Sagittarius shining forth gloriously after the sun setting; in figure and colour not unlike unto that which thirty and two years ago was seen in Cassiopeia, without beard our tail, round, pure and bright, so that many of the learned thought it to be Venus' Star and the most excellent Astronomers, in the beginning of it, took it also for the evening Star: Keckermanus, Disp. Philos. Extraord. pag. 373. and 406. add hereunto a late Comet appearing Northwest, 1607.  
Use. 1. The noting, seeing and contemplation of these and the like fearful and ominous signs and occurrences, should drive and draw to fear almighty GOD, 
Isa. 47. 13 and 14.  and stand in awe of him, that causeth and sendeth them; as Lodowick the first Emperor the Father of Charles the great answered one Edmund and ginger, that abusing words of Scripture, exhorted him not to fear the Comet which he then saw: let us not fear the Comet saith he, but the creator of it, and let us praise his clemency, who doth vouchsafe by such judgements to remember us of, and to reprove us, for out dullness and sluggishness.  
Secondly let us (taking also as à praesagium and forerunner of the last day) be advertised and induced hereby to prepare our Lamps, to furnish the Oil and to make ready for our Lord JESUS CHRIST at his coming, that we may go with him unto the marriage and enter into his joy. Amen.  
Thirdly the consideration of infinite loss, detriment and torment that will follow (if we do not in this life, the time of grace and reconciliation prepare ourselves) must drive and compel us hereunto, for they shallbe excluded out of Heaven, and be punished with everlasting perdition, form the presence of the Lord, and from the glory of his power. 2. Thess. 1. 9 and the shall have their part in the lake that burneth with fire and brimstone. Apoc. 21, ver. 8, and the smoke of their torment shall ascend evermore and they shall have no rest day nor night, Apoc. 14. vers. 11. Wherefore if the former argument cannot like an heavenly Adamant and Loadstone draw us to preparation, (as this Argument is most effectual & prevalent with the regenerate,) yet let the threatening of damnation, like a terrible thunderclap, or a great peal of ordinance rouse & awake us from sin, and drive and enforce us to make ourselves ready. And if the fear hereof in very Reprobates, can work so far forth as to compel Simon Magus to desire Peter, and john to pray to the Lord for him, that none of the things that they had spoken might come upon him, Act. 8. 24. and when Paul disputed of judgement, it could make Faelax to tremble. Act. 24. 26. much more must it prevail with those that make a better profession, and wait for eternal redemption.  
Lastly our Saviour Christ, and Paul etc. by this argument endeavoured to awaken the secure. Matthew 23. 33. 2. cor. 5. 11.  
And thus much in general of the person that is to be prepared and to prepare herself.  
Now that we may proceed more orderly in this point, and the reader may take the more benefit, and profit by it. We are first to propound the principal heads of this preparation, and Secondly the proper and set time of it. The principal heads are these four, faith in Christ; Secondly purity and innocency of life. Thirdly the duties of charity and good works, and lastly a fervent desire, and huely hope in the patient expectation of the consummation of the marriage.  
The first head is faith, which is nothing else but a persuasion of the favour of GOD towards us in Christ, or as Saint Paul to the Hebrews defineth it, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance of things hoped for, it is called a substance, not for that in very deed 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. Hebrews 11. 1. Apoc. 1, 8. and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a demonstration of things not seen; the word signifieth properly a convincing of the conscience, for faith doth so convince him that doubteth he can doubt no more, not otherwise then if he saw them with his bodily eyes, and hereunto is to be referred that saying of Christ. Thomas because thou hast seen thou hast ●eleeued, but blessed are they that have not seen, and (yet) have believed. joh. 20. 29. Therefore saith that giveth us an assurance of the accomplishment of God's promises, whether corporal, or spiritual, temporal, and eternal, must needs be the first, and the principal part of this preparation: this is the entry door whereby we are admitted unto God, and into his house. Ephe. 3, 12. without this it is impossible to please God for he that cometh unto God must believe Hebre. 11, 5. and what soever is not of faith (that is done in a conscionable knowledge of Gods will) is sin Ro. 14. 23. faith is the eye of the body, if the eye be single id est the faith sincere, thenal the body shall be light: but if the eye be dark id est the faith corrupt, & unsound, than the whole body is dark, so that neither hand, foot etc. can execute and perform his function. This faith is the stomach of the Soul to attract, digest, and convert into good blood, and nourishment, the Heavenly food of God's word, & if it either want appetite, to desire, power to digest, or strength to retain etc. the whole body must needs by degrees languish, and decay: finally it is the root, foundation, and the instrumental cause of our justification, regeneration, victory over sin, and satan, peace of conscience, and eternal salvation. col. 2. 5. 6. Ephe. 6. 16. Act. 15, 9 1. john. 5. 4. Rom. 5. 1. Mar 16. 16. joe. 3. 15. 16.  
Thus we see by the properties, effects, and uses of faith it is necessary, & there can be no preparation acceptable to God without it; wherefore if we want it, we must use the means to get, and obtain it: and if we find ourselves possessed with it, we must then preserve, cherish and nourish this holy flame with the knowledge of God's word, with the use of the Sacraments, by conference, by meditation, by prayer, by practice of good works, and by hope, expecting, and waiting for the end of it, even the salvation of our souls. For first our faith through the frequency and violence of temptations, is often sore assaulted and weakened, and therefore it had need be repaired and confirmed.  
Secondly only that faith that usually doth grow and increase, is the saving, and lively faith, and shall never be extinct, for defect of oil; nor pine away by any spiritual consumption, but continueth firm, and unmovable, and obtaineth the promises Eph. 4. 11. 12. 13.  
Lastly if faith have not (as before specified) his continual supply of food, it will fail as the wine did at the marriage in Cana of Galil, if it be not nourished, and preserved, it will wither like the corn sown in the stony ground for want of moisture, and it willbe lost as we see how it was in the foolish virgins at the Bride grooms coming, and that argued that it was not true faith in existence; but only in appearance, and that it was rather an opinion than a deep impression: for otherwise the faith of Peter, and so of Gods elect, shall not fail, and the gifts of God (namely that directly concern salvation) are without repentance. Luk 22. 32. Rom. 11. 19 never extinct, or taken away.  
But that neither with the ignorant, nor with the hypocrites, nor yet with the Papists and other heretics we content, and deceive ourselves with a mock faith▪ an historical and temporary faith, or with a cracked, and erroneous faith, instead of that which is saving, and justifying, we must found and search our souls, whether we be Orthodox, and uncorrupt in the principles of faith, whether we rest wholly upon the right object, whether it be joined with particular application, and lastly whether we discern and find in ourselves the inward & outward signs, and evidences of it, for then undoubtedly we have that faith that justifieth the sinner, purgeth the heart, engrafteth us into Christ, and saveth our souls. But of these, and the like particulars briefly, and in order.  
Principles and foundations of faith are these, preaching of the word of God, is the ordinary and principal means of salvation. Rom. 10 14. Christ is both God and Man in one person, perfect GOD and perfect man: man to suffer and die, and satisfy for sin in our nature that had offended, and God to support his humanity, to give efficacy and power to his doctrine and miracles, and to add infinite merit and desert to all his actions, and sufferings. Thirdly, only faith is the hand and instrument to apprehend, and apply CHRIST unto us with all his blessings, and so to justify us.  
Faith is like the eye, which albeit in the act, and virtue of seeing, it is alone: yet not solitary and alone in the body, but joined to other parts: so faith, albeit it alone justifieth us before GOD, yet it is not solitary, and alone, but always according to the proportion of it accompanied with holy life and good works. Gal. 5. verse. 6.  
There are only two Sacraments which Christ instituted, and left unto the Church, Baptism the sacrament of our new birth, and entrance into christianity, the outward sign whereof is Water: and the Lords Supper, the sacrament of our growth and perfect nourishment, and increase in Christianity, the outward signs and matter whereof are Bread and Wine, remaining both Bread and Wine for substance, both in the sacramental use of them, and afterwards as Paul maketh it manifest. 1. Cor. 11. 26. 27. That no man perform and fulfil the law, and therefore no man is to hope and look for righteousness and salvation by that obedience which he showeth to the law, Rom. 8. 3. Gal. 2. 15. 16. That we cannot make satisfaction to God for the least of our sins, but that Christ alone hath most fully, and only performed it. 1. Pet. 2. 24. Apoc. 1. 5. 6. That the salvation, of all that believe is certain and infallible, not only in God's decree, but also to themselves, Rom. 8. 38. Heb. 10. 22. and therefore that the opinion of the Papists is wicked, which make faith uncertain, and so hold our salvation to be doubtful.  
That all doctrine necessary to salvation 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 salvation, and therefore that they ought to read them, that they may thereby learn and understand, what God would have them to believe, and do, john. 5. 39 Mar. 12. 24. Math, 22. 29.  
That God alone is to be adored of us, and that no part of divine worship is to be given unto any creature, Math. 4. 10.  
That holiness of life, & good works as effects, and consequents of faith, and the way wherein we should walk, Ephes. 2. 10. is necessarily required of all that will be saved, Hebr. 12.  
That the Sacraments are only signs and seals of righteousness, and not causes of salvation, and therefore our salvation doth not so depend upon them, that they that want them must needs be damned, whereas our salvation consisteth only in Christ his merits, Marc. 16. 16. which none can despoil and dismantle us of.  
That Christ his body was but once conceived of the substance of the Virgin Mary, and cannot be made of any other matter, and that CHRIST hath only one body, and therefore it is not made of Wheat bread (as the Papists say it is daily) for it is not the seed of David, and bread is not the flesh of the Virgin.  
That the humane nature of Christ is now only resident, and contained in heaven, and therefore it is not to be adored in earth, Acts. 3.  
That the whole force, virtue, and efficacy of our salvation, and redemption, is in the only, and once offered sacrifice of CHRIST, Heb. 10. 12. 14. and that this sacrifice could be offered of none but Christ, who was to be a Priest for ever.  
Lastly (to omit divers other articles, which be more plain, and confessed) it is a foundation of faith, to know, believe, and hold, that then immediately after the dissolution from the body, the souls of the righteous are carried by the Angels into heaven, 
Luke. 16. vers. 22.  and the souls of the wicked and impenitent, are carried by the devil into hell: and that the same bodies with all their perfect parts, and dimensions shall for substance be raised up by CHRIST at the day of judgement, job. 19 25. 26. Of this main and principal article many are ignorant, or at least not judiciously and sound persuaded, as may appear by the examination of the ignorant people both in their sickness, and otherwise. These heads, & foundations viz. they that shall either with Atheists deny all, or with the Church of Rome deny, or by consequence overthrow most of them, or with the common, or vulgar protestant be ignorant of them; cannot possibly (for the time present) have true faith, for faith can no more than a temple, a house, or any other edifice be without his many grounds, and foundation. Wherefore if we err, or be ignorant in these, or in the like principles of faith, let us by diligent hearing of the word, reading of the Scriptures, and Orthodox books, by consulting the Godly learned, and by earnest prayer to GOD for illumination and understanding, seek to be better informed, and resolved.  
The second point to be considered, is whether Christ with his only merits, and obedience be the only Object of our faith, so that in matter of salvation we utterly disclaim, and renounce all other feigned merits, satisfactions, intercessions of men, and Angels, for Christ alone is our perfect redeemer, and mediator. Act. 4. 12. Heb. 7, 25. Phi. 3.  
The third point, whether our faith do not only rest in abare and naked knowledge, and history of Christ, (as the faith of the devils, and reprobates doth) but also apply, and appropriate Christ, yea and enclose (as it were) him, and all his merits unto themselves, and their own salvation: for as without use, and application of the weapon there is no defence, or annoyance: without use, and application of medicine no cure, without use, and apply of meat and drink, no continuance of life, without putting on of apparel no warmth, or hiding of our unseemly parts, without acceptance, and particular acknowledgement of the King's general pardon, there is no forgiveness: so unless we apply and appropriate Christ with all his obedience, and merits unto ourselves we have no comfort; help, and benefit by him we do ebut beat the air, run at random, and shoot at the rovers.  
Wherefore to conclude this point, we must say with David, O Lord my strength and my redeemer, 
Psal. 19 14. job. 20. ve. 21.  and with Thomas the Apostle, My Lord and my God, and with the Church in the Canticles my well-beloved is mine, and I am his. Cant. 2. 16.  
Fourthly we are a little to consider, & take a view of some pregnant, & remarkable signs, and effects of true faith, whereby (as by certain trusty intelligencers) we may be informed, and certified whether we have true faith, or not.  
First it is one sign of a believer to join, and associate himself to those assemblies and those people wherein, and amongst whom the true, & sincere worship of God is professed, and established: for in the 2. of the Acts of the Apostles it is said the Lord added to the Church from day to day such as should be saved. Act. 2. 47. And it is a note of perdition for a man to forsake the holy assemblies, & so to withdraw himself and his faith from God. Hebrews. 10. 25. and 39  
Thomas absenting himself from the Apostles and their fellowship but some eight days, or there about was so hardened in unbelief that he would not believe the testimony, and asseveration of the rest of the Apostles that told him that Christ was risen, except he might see the print of the nails, 
joh. 26. ver. 25.  and put his finger into the print of them, and put his hand into his side, and had not CHRIST been so merciful unto him, as to condescend to his infirmity, and withal to mollitie his heart he had perished in his obstinacy. What then is to be said of them that seldom, that negligently, yea that never come into GOD'S Chamber of presence to hear the blessed Preaching of his word, and to partake of the Heau●nly Manna of the Sacraments, surely they are in a most dangerous and desperate case.  
A second note of faith is, constantly, wisely, and boldly to confess and maintain the doctrine of salvation, and all the foundations of faith when we are thereunto called: For we must believe with the heart, and confess with the mouth. Rom. 10. 10. We must have Christ his name written in our foreheads. Apoc. 14. 1. We though we live wheresathan hath his throne, must keep Christ's name and not deny the faith. Apoc. 2. 13. Whereso ● it standeth us upon to look to ourselves, and to beware that we be not daunted with scoffs, and slanders, terrified with fear of trouble, and persecution, seduced with flattery, overcome, with false persuasions, and corrupted with offer of profit, and preferment. For if we be ashamed of Christ our good Lord, Master, and Redeemer, he willbe ashamed of us, if we deny him, he will deny us before his Heavenly Father, and all the Holy Angels: and contrariwise if we confess, and honour him before men, he will confess and honour us. Finally we are (than only) made partakers of Christ if we keep sure unto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, the beginning of our assurance, (or whereby we are upholden.) Heb. 3. 14.  
A third evidence of faith is to show and make known our dislike, and hatred of error, and false doctrine, yea to set, and oppose ourselves against it, so far forth as our calling will warrant.  
Thus David professeth that he hateth all false ways. Psal. 119. 104. and 128. Thus Paul being at Athens, and seeing the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est that is addicted to Idolatry, it is said that the Spirit in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was provoked to indignation. Acts. 17. 16. and thus the Angel of the Church of Ephesus is commended, because he could not forbear them that were evil, because he did examine the ●alse Apostles & found them out. Apoc. 2. 2.  
A 〈◊〉, and that a more inward, and infallible note of faith is with Ezechias, David, job, Anna, Gedeon, and others to believe, and depend upon God, even then when we have (for the present) no feeling, and when in trouble we see no mean of deliverance, for this is a demonstration that we rely wholly, and only on his help, and therefore is most acceptable to his majesty, yea, if God in our seeming, and apprehension should wound us, be an enemy unto us, write bitter things against us, yea, and kill us, yet must we trust in him. 2. Chro. 32. 31. 32. Isay. 38. ver. 2. 3. Psalm 77. 7. 8. 9 job. 13. vers. 15. 1. Sam. ver. 15. ●udg. 6. 13. 2. Sam. 15. 26.  
For God many times leaveth his Children without sense, and feeling of present comfort, & that partly to bring them to repentance for sins past. job. 13. 26. partly to make them know themselves for the time present. Deut. 13. 2. 3. partly to prevent sins in time to come. 2. Cor. 12. 7. 8.  
A fourth, note is the gift, & practise of prayer, or the invocation of God's name in the only mediation of Christ, for this is a special character, and note of an elect of God, whereby he is discerned from an Infidel, or reprobate, and is known to be one of God's Children. Rom. 10. 14. 1. Cer. 1. 3, 2. Tim. 1. 19 and chose it is a brand of an Infidel, or an Atheist never to pray. jeremy 10, 25. Psalm 14, 4. But that we be not deceived herein, for ignorant people may mutter over, and say by rote certain prayers, and the hypocrite, may make a goodly show, certain rules must be observed and heeded.  
First that our prayers be made in knowledge of God's will, otherwise they are not made in ●ayth, and so cannot please God. Rom. 14, ver. 4.  
Secondly that in private we pray not so much by prescript for me, as according to the present sense, & feeling of our own wants, & imperfections craving the supply of them.  
Thirdly, that it do not consist in a few words of course, but be enlarged as time, and our present necessities occasion us. 1. Sam. 1. vers. 15.  
Fourthly, that the matter and subject of our prayers be chiefly, and in the first place, the advancement of God's Gospel and kingdom, the remission of our own sins, and the salvation of our souls, and then in the second place to pray for temporals, and outward things, but always conditionally, and with subjecting our wills to Gods will. Math. 26. ver. 39  
Fistly, it must not be only for a brunt upon a sudden motion, or only in time of great trouble, but daily, and continually, for thus are we taught to pray incessantly, and never to give over until God grant our requests. 1. Thes. 5▪ Luck. 18 7  
Sixtly, we must pray in humility, and in unfeigned love to God and men, for the proud man's prayer God rejecteth, Luke 18. vers. 14. and the malicious man's prayer, and sacrifice is abominable. Lastly, (not to be tedious,) we must not pray only for ourselves, and kindred as carnal men (in their manner) sometimes do, but for the whole church of God upon earth, and for every state and condition of Christians, as Kings, Counsellors, Rulers, judges, Magistrates, the reverend Prelates, Pastors, Preachers, Ministers, commons, and most earnestly and compassionately, for those whom we know afflicted, hated, persecuted for the truth, and Gospel's sake, or for any good cause whatsoever, or wheresoev.  
If thou find all these signs of faith, or most of them in thyself, be thankful to GOD for them, and which of them thou feelest, and perceivest thyself to be destitute of, in part, or whole, seek for the obtaining of it, and if thou be wholly void of them, than it is high time, whiles opportunity serveth, to labour to procure them by all holy means. Look therefore to the main chance, get and nourish faith, and thou canst▪ not perish: but want, or neglect thou it, and thou canst not be saved, I am horum mavis accipe.  
To the former notes, and testimonies of faith, may very well be added purity, and innocency of life, and a lively hope of eternal glory, for these are certain and infallible notes of faith, and peculiar effects of it, but of these I purpose to treat distinctly, and more at large in the two next points of preparation, whereof these are branches. And thus much of faith, the foundations object, application, and notes of it.  
The second principal head in this preparation, is purity, and innocency of life and conversation. This is a notable and peculiar work, and declaration of faith, and it proceedeth, as naturally from it, as the beams from the sun, the waters from the fountain, and the fruits in their season from the fruitful tree, hereupon faith is said to purify the heart, Acts. 15. 9 faith, and repentance are both preached together, and so ought to be practised, Mark. 1. 15.  
The necessity of this holiness, and innocency appeareth plainly: without holiness, no man shall see God. Heb. 12. ●4. except Christ wash us we have no part with him, ●ohn. 13. 8. except a man be borne of water, and the holy Ghost, he shall never enter into the kingdom of heaven. john. 3. 5. Finally no unclean thing shall enter into the heavenly City, neither whatsoever worketh abomination, or lies, Apoc. 21. 27. Likewise innocency and harmless simplicity is a cognizance and badge of them that are prepared for God's kingdom; for they must be innocent as Doves, Math. 10. 16. harmless as young children, Mat. 18. 3. without guile in their mouths, Psalm. 32. 2▪ suffering wrong rather than offering it, and doing no man injury, but labouring to do good to all men; and no marvel, for being borne a new and cast into a new mould, we must operari secundum formam renovatam, according to our new nature, so must be our actions; and if we be rightly regenerate, the effects that do retain the similitude of the cause, must needs entertain some correspondency with it.  
Secondly, Christ jesus the unspotted Lamb of GOD, will never marry with the Church, until she be first washed and sanctified, Ephes. 5. 26. 27. and they only that have not defiled their garments, idest, corrupted their conscience with gross and grievous sins, shall walk with Christ in white, Apoc. 3. vers. 4.  
Thirdly, being contracted, and engrafted into Christ, that is, holiness itself, we must not walk after the flesh, but after the spirit, Rom. 8. 1, we must be conformable unto Christ his death by mortification, and to his resurrection, by newness of life, or else we are no lively members of his body, but dead and rotren flesh. It is an axiom in Philosophy, quo quid propinquius bono●eo melius, Aristo. 3. Top. wherefore if we be in Christ, and contracted to him, we must needs be better, for we are not only near him, but of him, and he in us, and we in him. And that our holiness and innocency of life be not rather in the flower, then in the fruit, and in pomp more than in proof, we must sce that it be constant, and increase; 〈◊〉 as we continually, partly by ordinary slips, and infirmities, and partly by spiritual conflicts, & combats, receive some loss, foils, decays; so must we daily endeavour to strengthen ourselves, to repair our decays, and to mend our garments, and to regain, and recover our losses, And as generatio unius est corruptio alterius, so we must see how by the engendering of holiness, sin doth decrease; for as one kingdom cannot endure two Kings, so the kingdom of Christ cannot consort with the dominion of Satan.  
Wherefore we must not please, and content ourselves with the outward show of holiness, or deceive ourselves with the opinion that men may conceive of us, outward shows are like Sodom Apples, goodly in colour, and appearance, but if a man crush, and open them, they are nothing but powder, or ashes, and as for men's opinion of us, it is no certain evidence of our inward holiness, for Hypocrisy is spun with so fine a 〈◊〉, that it can deceive the most Godly, and judicious (at least for a long time) in the world, thus David was deceived in Achitophel his ●amiliar and counsellor, the Apostles in judas, and the whole Church in Nicolas, one of the seven Deacons.  
Secondly we must not only be innocent ourselves, and holy, and hereupon think we may endure filthy speech, horrible blasphemy of GOD'S sacred name, false imputations laid upon just men, open drunkenness, and notorious profaneness in others; but we must (if we have any dram, or spark of grace in us, or any partickle of zeal for God,) rebuke them, and show our hatred, offence, and opposition against them. Eph. 5. 11. Herein our love to God, our hatred of evil, our strength, and resolution in Godliness is evidently descried, and discovered Luke. 23. 41. Act. 14. ver. 14..  
Thirdly we must beware, and shun ill company and fellowship; for if we be not armed with special grace, and also most chary how we come into their company, they will soon infect, cool, and corrupt us. They are as the pestilent vapour to the apt and open body, as fire to the tinder, as pitch to the hands, as Dalila to Samson, and as jesabel to Achab; they are so ready and forcyble by their ill precedent, and persuasions to infect, and our nature so weak, and impotent to resist if it be not always assisted with special grace, and the spirir of God, that the Holiest, the Wisest, the Strongest have hereby soon been defiled, and polluted, how much more those that either have very little grace, or none at all, and that make no conscience, and choice of their company.  
The third head, or principal part in preparation is Charity, and the Fruits, and effects of it, charity, or love is the fulfilling of the law. Rom. 13. 10. it is the bond of perfection. Colo. 3. 14. For it knitteth, and bindeth all other virtues together, that they be not dissolved, and it prefereth them; this charity dependeth upon the love of God, and cannot be in any heathen, the shadow of all other virtues (besides this) may be in Pagans, as pi●ty, bounty, modesty, patience etc. but not this, & this doth unite, and join all the members of the Church together. Finally without this, if we have all other rare perfections yet before GOD we are nothing. Cor. 13. 2. Charity is in respect of the eternity of it greater, yea preferred before saith, and hope. 1. Cor. 13, 13. for saith, and hope determine with this life, but love abideth for ever.  
Again in respect of the object, and the visibility of it, it is greater than either saith, or hope, for faith, and hope have for their object only GOD, and Christ, but love extendeth itself to God, and man. Rom. 8. 25. faith is in itself invisible, but love, and charity perspicuous, and apparent. jac. 2. 16. 18. this charity, and love is not only in tongue, in promises, and in affection, and well-wishing to men, but also in truth and indeed, as 1. john. 3. 18. Charity is bountiful and seeketh not her own. 1. Cor. 13, 4, 5. it is communicatiwm sui, that is, imparteth that which she hath to others, and here that principle of Philosophy is verified, bonum quo communius eo melius; the more common it is the more comfortable. It doth not (as many of our inclosers) empale, imparke, and hedge in the common grounds, and fields to her private use, to the weakening of the State, and the ruinating of the Communality, but like a fountain, sendeth, and streameth forth her waters unto others, she is so far (as it is to be feared many practice) from appropriating to herself in part, or in whole the poor men's stock, and collection-mony gathered, and given for building, or repaireing of Churches, or Towns, that have been consumed by fire, that she liberally giveth of her own. But (to end this point) the practice whereof should never end. As faith worketh by charity, so there are certain particulars wherein her Offices are most conspicuous, and observable. First we must be lights, and lamps to others by our examples, and not look who will begin first, as Matthew 5. 16. 2. Cor. 9 2.  
Secondly when our brother offendeth, we must in charity, and discretion admonish him, and not to suffer him to perish in his sin (as many do) rather deriding him, then directing him, Mat. 18. 15.  
Thirdly, we must exhort, and persuade others to Godliness, and good works, Heb. 3, 13. Fourthly we must by Sympathy, and fellow-feeling, & especially by words of Scripture rightly understood▪ and well applied, comfort, and cheer the afflicted. 1. Thessa. 5, 14, and therefore we must not post, and put off, all to the minister, as though it concerned not us at all. Fiftly we must pray for others, and especially for their conversion, and salvation. 1. Timot. 2. 1 2. and that both publicly, and privately. And lastly every man must according to his ability, & other men's wants and necessities willingly & seasonably impart of his worldly goods for their relief, Acts. 2. 21. 2. Corinthi. 8. Galla. 6. 10. 1 john. 3, 16. This is the touchstone of many, and most men's religion in these last and worst days, for herein they are most fauty and defective, but let them that will not do good with their temporals, beware lest they for omission hereof, justly be condemned with the two rich worldling, in Luke Chapter 12. 17. 19 and Chapter 16. 24, and with infinite others at the day of judgement. Matthew 23. 42. 43. 45.  
The last point, and branch of the preparation is hope, desire, and expectation of the marriage, and the glory, and joy of it, and hereupon it is that hope is called the Anchor of the Soul, sure, and steadfast, to stay, and sustain us in all storms, and tempests of temptations, Hebre. 6. 19 yea the kingdom of Heaven, which we wait for, is called, A blessed hope. Titus. 2, 13. this hope of eternal glory), is a notable means to stir up men to purge, and reform themselves. 2. john 2. 3. with the expectation of which bliss, we must comfort one another. 1. Thesalonians 4, 17. and we must both in temporal, and spiritually trials not grow impatient, as the rebellious jews that could not expect, and stay for Moses' forty days, but would needs in the mean time play the idolaters; but with the woman of Canaan, after a first, second, and third repulse hope still Mat. 15. 27. 28, we must with the Cripple, in john sometime before we be cured wait thirty eight years. joh. 5. 5. 7. We must with Abraham against hope, believe under hope, Romans 4, 8. And as the jews patiently (many of them) waited in hope of the accomplishment of God's promises many years, both their deliverance out of Egypt's tyranny, and afterwards out of Babylon's captivity, yea and expected, and desired many hundred years the Incarnation of Christ before that they in their posterity enjoyed it: so must we also tarry the Lords leisure, in patience, and in hope fustaine our souls. Psal. 37, and wait all the days of our pilgrimage until Christ come unto us by death, or the last judgement, for our full, and final redemption. Shall the husbandman wait for the precious fruit of the earth, and have long patience until he receive the first, and the latter rain, and shall not we be much more patient, and settle our hearts, seeing the coming of the LORD i● so near. jam. 57, 8.  
To this hope we must annex, and adjoin an earnest desire, and ardent prayer; as for the accomplishment of other promises, so specially for the second coming of our LORD and Saviour JESUS CHRIST.  
Hence it is that we are taught to pray thy Kingdom come, Matthew 6, 10 to hasten unto the day of the coming of GOD, 2 Peter 3, 12. to desire to be clothed with immortality, yea, to si●h for it. 2. Co●inthi. 5. 9 We must say come LORD JESUS, come quickly, Apoc. 22. 19 20. How long LORD JESUS, how long? Apoc. 6. 10. 11. We must with the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is carefully, and desirously look for. Romans 8. 19 as he that out of a prison grate, or casement, putteth forth his head to behold a far off him that is expected.  
Reasons in brief to kindle and increase this hope, and desire of this solemnisation, and perfect conjunction with Christ, are especially four: First the example, and fervent desire of the creatures, who albeit they be sinless, yet because man's sin hath corrupted them, and doth continually pervert and abuse them; they in their kind fervently desire to be freed from this bondage, and to be restored into the glorious lib●rtie of God's children; much more we that have received the first fruits of the spirit must long and look for a far more glorious estate. Roman. 8. 19 21. 22. 23.  
Secondly, the infinite miseries, troubles, persecutions of the world, and the vanity, ticklish and sickle estate, and mortality of all things herein contained, must stir up 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 heaven, (in a general sort) desire the end of the world, that the Lord may judge, and avenge their blood that was shed upon the earth, Apoc. 6. vers. 10.  
A third reason, and that more principal, is that an end may be put to all sin, and we may have perfect victory over it, yea, and tread down Satan under our feet; for than we shall be delivered from all the relics, stumps, root●s, and remainders of sin. 1. Cor. 15. 55. 56. Rom. 16. 20. Apoc. 3. 4. and 19 8. Whereas in this mortality, we daily, and every moment, sin against, and offend our GOD, break all his commandments, and provoke his anger, and pull down many judgements upon us. Rom. 7. 17. 18. 19 and 23 24. Gala. 5. 17. yea all our obedience, and our best actions, are tainted with sin, and so unperfect, Isa. 63. Tit. 3. 5. 1. Cor. 13. 10. 11,  
Lastly, the fruition and enjoyment of Christ his glorious presence, and perfect fellowship, must be a forcible, and effectual means to confirm our hope & inflame our desire, Phil. 1. 23. Hebr. 11. 25. 27. for here is the banquet that never endeth, the marriage that lasteth for ever, the triumph that is perpetual, the absence and removal of all evil, and the presence and possession of all good; but hereof we must speak more at large in the third general section.  
Here, 
Use. 1.  by this doctrine are condemned all Sadduces, Atheists, Nullifidians, and Scorners of Christ's coming, who because they walk by sense, and not by faith, by reason, and not by Scripture, and follow their own lusts; and will not be ruled by the line of God's word, deny, and deride the doctrine of the resurrection, Christ's second coming, heaven, and hell, as 2. Pet. 3. 3. 4. 2. Tim. 2. 17. 18.  
Secondly, 
Use. 2.  here are reproved, and convinced all Epicures, Libertines, loose-livers, and all worldlings, and voluptuous persons, who albeit they in word deny not any Article of faith, as the former did, and do; yet they deny the power of all religion in their hearts, and so live as though there were neither God nor devil, heaven or hell, loving riches more than religion, and pleasures more than piety. 2. Timot. 3. 45.  
Use. 3. Thirdly we shall by observing and noting the measure & quantity of our hope, and desire of Christ's coming, etc. judge of, and discern the quantity of our faith; for these being necessary effects of faith, if they be great and lively so is our faith, and if they be weak or dead, so is our faith; for the tree is known by the fruits, and the cause by the undoubted and proper effects of it; And thus much of preparation, and the principal parts of it.  
Now we are to come to treat of the special opportunity, and time when, both this general, and particular preparation is to be made, & that is only the present time, and this present life, whiles the day, the light, and the truth lasteth, and while the means, and ministry of grace, reconciliation, and salvation are offered, and continue, Titus 2. 10. Gal. 6. 10. joh. 9 4. joh. 12. 35. 36. 2. Cor. 61. before our hearts be hardened with the long custom of sin, and so they become uncurable, Hebr. 3. 13. Acts. 28. 27. whilst C●rist knocketh at the door of our hearts. 3. 20. before the night cometh. john. 9 4. and the door be shut, Luke. 13. 25. for in the grave, in death, and hell, no praising of GOD, and no time of repentance, and reconciliation, as Isay. 38. Luke. 16. 24. 25. the Bride must trim herself in this life. Apo. 19 7.  
Now must the wedding garment be provided, Math. 22. 11. this life is the time of grace, for the ministery of reconeiliation is only here. 2. Cor. 5. 18. 1. Cor. 15. 24. and 28. Ephes. 4. 11. 12. 13. for at the day of judgement it shall wholly cease. Lastly, Christ forgiveth sins (only) in earth, Luk. 5. 24. and the Apostles, and so the ministers of the word in all ages succeeding them, bind and lose, retain, and remit sins in earth, Math. 16. 19 john 20. 23. wherefore we must seek the Lord ●hiles he may be found, and in the six days of this life, provide us of the heavenly Manna, that we may keep with him an everlasting Sabbath in the highest heavens.  
Here is overthrown that vile and damnable doctrine of the Popish purgatory, who imagine, and teach that the souls of many are temporally tormented in Purgatory flames, and that they may be eased and released of their torments, by the prayers and intercessions and satisfactions of the living, and specially by the pardons of the beast, I mean not Nebuchadnezar transformed for seven years into a beast, but the Pope eternised for one; whereas first, this late coined doctrine is injurious and derogatory to Christ his all-sufficient satisfaction, who died (only) once to put away sin, Heb. 9 26. Hebr. 7. 25. and in all places of scripture, merit, satisfaction, and redemption, is only ascribed to his blood, to his stripes, to his sufferings, both in soul immediately, and also in body jointly and apart, etc. Secondly, he that believeth is saved, 
Use. 1.  and he that believeth not is conndemned already, viz. in the decree, and by the word of God▪ john. 3. 8. Thirdly, who-so-ever repenteth not, and believeth not, dieth in his sins, and so undoubtedly perisheth, john. 8. 21. Ezechi. 18, 24. Luke 13. 3. 5.  
Fourthly, the rich glutton making intercession to Abraham in behalf of his five brethren found no favour, but received a just repulse & reproof, Luke. 16. 29. 31.  
Fiftly, David whiles the child borne in adultery lived, prayed for his life, but as soon as it was dead, than he ceased p●aying, and fasting for it, for he knew it would not avail. 2. Sam. 12. verse. 22. 23.  
Lastly, the penitent thee●e that suffered with Christ, and never had done good, upon his serious repentance, and firm faith, albeit wrought miraculously at the last hour, had a promise made him to be that same day with CHRIST in Paradise, Luke 23. 43. which Saint Paul interpreteth to be the third heaven. 2. Cor. 12. 3. 4. being compared together. Now if any man had gone to purgatory fire, and should there be further purged and prepared, no doubt he had been one, sed haec hactenus de questuosissima papistarum fabula.  
Use. 2. Secondly, seeing that there is no liberty, and peace of conscience until men repent, Prou. 18 14. and no actual pardon, and that the time to repent, a●d prepare ourselves, is only this life, which is short, momentary, & transitory, and wherein, the children die as well as the ancient, youngmen as well as the old, the strong and lusty, as soon, and as suddenly, as the weak, it must learn, and school us in no wise to defer our repentance, and time of preparing ourselves, but to begin betimes, and to hold on to the last breath.  
For first we are bound, 
1. Reason.  and commanded to serve God in spirit, and truth, and that all the days of our life, Luk. 1. 74. 75 ergo, we must not put and post of all to old age, not knowing whether we shall ever live to it, or not.  
Secondly our journey to heaven being long, 
2. Reason.  the preparation great, and the time very short and uncertain, we must be wise, and redeem it, and repent when we may.  
Thirdly, we must with Solomon, josias, Timothy, joseph, and others, serve God in the days of youth, and in the flower of our age, when our memory is most apt and firm, our understanding most sharp, our senses most lively, & 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 great commendation. Tit. 1. 4. 2. Tim. 1. 5. 2. Epist. joh. 4. 1. joh. 2. 12. 13, 14. Whereas otherwise they that neglect, and omit to reconcile themselves unto God in their best time, & in the days of their childhood, and youth grow in time senseless, and brutish, and hard hearted, and are justly forsaken of God in their old, and impotent age, that had no care, and conscience to fear, obey, and serve him in their youth.  
Thirdly it is seldom, and rarely seen, that men that have lived all their life, and spent all their golden days (as they call them) in superstition, sin, and vanity, should undoubtedly turn unto God in their old age. It is more wondrous than usual, and there are only some examples of it in Scriptures to keep the aged from despair, but they are very few and rare, that we should not (as most do) presume to much of it.  
Lastly of all ages, old age (if it be not before rooted, and grounded in faith, in love, and in the practice of Godliness) is of all ages the most unapt, and untoward, to perform these duties, to begin, and lay the foundation of repentance, and to make it ready for Christ. We may in this case in some sort say, Can a man be (new) borne when he is old, can he enter into his Mother's womb again, and be borne, john 3. 4. not being ignorant, and misunderstanding the doctrine of regeneration, as Nicodemus; but only in another sense affirming that time to be the most unfit. And there is sufficient reason for it; for in old age the memory decayeth, the strength faileth, the senses are enfeebled and waste, then are the evil days of sorrow, and labour, of pain, and aches, than the days, and years approach, when men shall say that they have no pleasure in them. Ecclesi. 12, 1, 2. then sathan is most eager, and busy, knowing right well, that then he must lose all, or gain all, wherefore let us with the wise Virgins prepare ourselves whiles we have time, let us walk in the light whiles the light shineth, and seek the Lord whilst we may find him. Isay▪ 55. 6. 7. Which GOD grant. A men.   

The third Section.  
Then, they that were ready etc.  
IN these words the solemnisation, and consummation of the marriage betwixt Christ, and the wise Virgins, (or true Church) is contrayned, and it doth divide itself into four parts, viz. First what this solemnisation is. Secondly the place where; Thirdly, the privileges and prerogatives of it. Lastly, the use, and application of it.  
The solemnisation, or consummation of the marriage is the glorious, and perfect state of the elect after the resurrection, when they in the highest Heaves shall with their eyes behold CHRIST, have fellowship and live with him, and reign with him for evermore, being perfectly conformable unto him, and to his will, both in body, and soul. Phil. 1. 23. Mat. 25. 34. 1. Thess. 4. 17. Apo. 7. 15. 17. 21. 2. 3. 4. john. 17. 21. In this description two points are to be explained and expounded, first the dignity, and comfort of this communion, and conjunction with Christ in glory. Secondly the perfestion, and glorification of the Bride, and Virgin both in soul, and body.  
First touching the conjunction, and marriage, and the excellency of it, the continual sight▪ & company of Christ, the Son of right cousnesse and fountain, of all fellici●●e, shall minister perpetual, and unspeakable joy and comfort to all God's Saints, for they shall no more walk by faith, (as in this life) but by sight: they shall no more darkly behold GOD in the glass, and ministry of the worde●, or in the spectacle of the creatures, but see him face, to face, they shall in the Imperial, and Majestical Court, and Palace of Heaven see God, as he is. 1. joh. 3, 2. 1. Cor. 13, 12 namely they shall so far forth behold God's Majesty, and the perfection of his glory, as a finite creature, albeit glorified, is capable off; they shall see him as he is, but not how infinite he is▪ 1. Timo. 6. 16. And as for Christ jesus their redeemer, husband, and head, they shall (as job speaketh,) see him with these same, and no other eyes, job. 19 25. 26. They shall follow him wheresoever he goeth. Apoc. 14. 4▪ they shall see his face, and his name shallbe in their forehead, Apoc. 22. 4. Finally the tabernacle of GOD shallbe with them, and he will dwell with them, and they shallbe his people, and GOD himself shallbe their GOD with them, Apoc. 22. 3. Now if the sight, salutation, and company of man, and Wife, Father, and Children, Kinsfolk, and acquaintance, friends and well-willers, that are far distant, and have been long absent one from another, be so admirably grateful and so wonderfully delightsome, how much more desirable, marvelous, and uneffable will the continual sight, and fruition of GOD the Father, 
2. Cor. 12  Christ the Son our redeemer, and the Holy Ghost our comforter be unto us in the Parliament, and Throne of Heaven? And if Moses that only talked, and had conference with GOD in the Mount but forty days, was so glorious in his face, at his descent, and return, that the Children of Israel could not, or durst not behold it, 
Exo. 3. 4. ver. 3. 5.  how much more unspeakably Majestical, and glorious shall they be that have fellowish, (not as sinners with GOD on earth for a few days) but as perfectly sanctified in the Palace of Heaven for evermore?  
Hereunto in the second place, I may well adjoin the mutual, joyful, and unutterable communion with all Angels, Archangels, patriarchs, Prophets, Fathers, Apostles, Evangelists, Confessors, Martyrs, and all the true Saints of GOD, of all degrees for evermore, who, by how many degrees, and in how many properties, especially in knowledge, in Holiness, and love, they exceed, and excel all mortal creatures: so much more rare, and incredible comfort shall they by their mutual fellowship, communicate one to another. They shall not be ignorant one of another, nor strange, and suspected one to another, much less, false, and hollow; as in this world, partly by reason of ignorance, partly by reason of hypocrisy, and partly by reason of human infirmities it cometh oftentimes to pass, but they shallbe all one, in will, and consent, living, and loving together in perfect harmony of concord, and charity.  
Use. The consideration hereof must cause us to shun, decline, and abhor ill, and contagious company, (what in us lieth) and to have our hearts, and minds inflamed, and possessed with a longing desire to be dissolved, in the time appointed, and to enjoy the most blessed fellowship of GOD, of the Lamb, and of all the Saints, and Angels in glory for evermore.  
The second partickle to be made lightsome, and unfolded is, the perfection, of the glorified soul, and the body.  
Touching the souls just and perfect men, they now after their dissolution from the body, are replenished with infinite joy, and triumph in the Heavenly jerusalem. Luke. 16. 25. Hebre. 12, 22, 23. Math. 25. 21. 23. but their joy shallbe much more increased, when the souls shallbe reunited to their bodies, Phil. 3. 20. and when the whole number of GOD'S elect Saints are accomplished, and come in, Apoc. 6. 10. 11. here they shall in Quires, and companies, mutually, and eternally magnify, and praise the Lord (as afterwards I will more fully show (when I come to speak of the rest of their prerogatives.  
Secondly in the mind, & understanding their shallbe no error, ignorance, dullness, but clear judgement & perfect wisdom, 1. Cor. 13. 12. for we shall be in perfect light, and the wisdom of GOD shall manifest itself unto us: secondly in the will and affections, there shall be no ecstasy or distemper, but perfect righteousness, integrity, perfect love of God, and his saints, a●d Angels, and absolute conformity to Gods will. Lastly the body it shall be a bright, glorious, beautiful, strong, nimble, perfect, and incorrupt instrument, habitation, and receptacle of the glorified soul. It shall be so bright and glorious, that it shall shine forth as the sun, and shall send forth beams of light, Math. 13. 43. It shall rise a glorious body, 1. Cor. 15. 43. It shall be like to Christ his body, ergo, no doubt most glorious, Phil▪ 3. 20. Some glimpse, taste, and representation hereof, we have in the transfiguration of Christ, whose garment was white and glisteren▪ Luke. 9 29. it was very white as snow, so white as no Fuller can make upon the earth, Mark, 9 3. In Moses and Elias that appeared to our Saviour in glory, Luke 9 31. and in the sundry and glorious apparitions of Angels in the old, and in the beginning of the new Testament. It shall be a strong body, for it shall rise again in power, and not in weakness, as 1. Cor. 15. 43. It shall be a nimble body, as well able by the proper form of it, to ascend, as to descend, as may be collected out of 1. Thes 4. 17. Math. 22. 30. Phil. 3. 20. compared together; It shall be a beautiful and goodly body, because it is and shall be a vessel of honour, as Rome 9 33. Lastly, it shall be perfect, and incorrupt, because as there is no fault, defect and deformity in it, so it shall be a spiritual body, 1. Cor. 15. 44. spiritual, not because the substance shall be changed, for glorification taketh nor away the truth, and dimensions of a natural body, but because it needeth none of these outward and earthly supplies, and helps of meat, drink, apparel, sleep, rest, marriage, Physic, light, etc. for Christ shall be in steed of all these unto it, and supply all. 1. Cor. 15.  
Use. 1. The first use that ariseth from the consideration and meditation of the body and soul jointly glorified is, a notable comfort for God's children, that for the time present, live obscurely, and in great contempt, in no regard and reputation, traduced and troubled in every place, for they shall see the Lord, & have immediate fellowship with him, and shall shine as the sun in a clear sky.  
Use. 2. In any bodily defect, weakness, sickness, ache, pain, ulcers, deformity, lameness, and maimedness, we are not to be discontent, and offended, but endure them patiently; For first they are but fatherly corrections, and trials, Heb. 12. 7. and 8. Secondly they are but temporary. Thirdly, the dearest and holiest of God's children, are as well subject to them, and bear their portion in them as much as any, yea much more than other, Psal. 73. vers. 5. & 15. Lastly, they shall be taken all away, and eternal glory, and perfection shall succeed in their place.  
And thus much of the explanation, and description of the marriage: what it is.   

The fourth Section.  
THe privileges and prerogatives of this marriage, remain to be considered, and they are principally four: first a perpetual and solemn sabbath, which the saints of God shall inviolably observe in singing the new song of their redemption, Apoc. 14. 3. they with one voice and heart shall sing, and acknowledge that Christ hath redeemed them to God by his blood out of every kindred, and tongue, and people, and nation, Apoc. 5. 9 and hath made them unto their God, Kings, and Priests, and in the 7. chap. 10. 11. 12. they shall found forth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thanksgiving: and they cried saying, salvation cometh of our God that sitteth upon the throne, and the lamb, and they shall fall before the throne on their faces, and worship God saying, Amen, praise, and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore, Amen. Finally their voice shallbe like the voice of great ●aters and as the vyoce of strong thunder, saying halleluia, our Lord GOD all mighty hath reigned, Apoc. 19 6. more-heareof 〈◊〉 may read, Isai. 66. 22. Apo. 21. 3. Apoc. 11. 17. but this Sabbath shallbe without peculiar Priest, for all shallbe priests unto God, it shallbe without Temple, or Ceremonies, for God, and the Lamb are the Temple of it, and shall supply these occasious.  
Wherefore seeing that there is an eternal rest in Heaven, and that our Sabbath, which according to Christ his institution, the Apostles practise, & the custom of the vinuersal Church, we keep the first day of the week in memory, and honour of Christ's resurrection, is a type, and representation of it, it must reach us to observe it, both incorruptly touching the outward form, and spiritually touching the the inward disposition of our minds, and hearts, or else we shall never keep it in heaven, for God will never honour us in Heaven Luke. 9 26. unless we honour him in earth, and never perfect us in heaven, unless by the works of sanctification we begin it hear, Apoc. 20. 6. 7.  
The second privilege, and prerogative is the actual, and eternal inheritance, and possessing of the new heaven and the new earth, part of the dowry, & jointer of the Saints. 1. Pet. 1. 4. Apo. 5. 10. 2. Pet. 3. 13. Rom. 8. 21. 22. Math. 5. Now whether they shall sometimes by local motion, and bodily presence, (albeit some new, and learned writers out of the. Apoc. 5. 10. and Apo. 21. 8. 2. Pet. 3. 13. before named, and from the nature of a glorified body that can both, ascend, and descend at his pleasure, do collect, and would conclude it) or which is more probable, and likely by vision, and heavenly contemplation, and no absurdity, for if Saint Steven being on earth and having no doubt his eyes, for the present clarified, looked up into Heaven, and saw Christ sitting on the right hand of God. Act. 7. ver. 56. why may not a glorified body by his glorified eyes, and the air, and sky, being also purified look down from Heaven, and contemplate the Earth etc. But because this point is difficult, and the knowledge of it, is rather conjectural then certain, we must be content to be ignorant of it, untell the day, when all secrets shallbe made manifest; and let us in the mean time make some use of the point as most may concern us; Here is matter of consolation for poor Christians, that either never actually possessed any worldly goods, lands, or livings, as Lazarus, and others, or have been with the religious Hebrews, by the enemies of the truth despoiled, and deprived of them, Heb. 10. 34. or else by the men of the earth, whose portion is (as it is to be feared) in most, or many of them (only) in this life, and that enclose, and hedge in, all to themselves and their proper uses, unmercifully turning men out of home, house, and living; well let them possess, their souls in patience, and in faith, and hope, apprehend and wait for it, for they shall one day inherit the new Heaven, and the new Earth, they shall have room enough, and large domains when their enemies repining at it, shall remain forever excluded, and excommunicated from them, and it.  
The third previledge is that the Godly then completely, and perfectly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shallbe all kings, priests, Prophets, Apoc. 5. 10. and so partake of Christ his dignity, and offices, As Kings they shall reign with Christ, and triumph over Satan, and all the wicked, yea, and tread them under their feet Rome 6. 20. Mal. 4. 3. As Priests they shall eternally praise God, and the Lamb for the redemption of his people. etc. and perfectly obey his will Apoc. 22. 3.  
And as Prophets they shall (as far forth as is possible for a finite, and circumscriptible creature) know GOD, and see him, and exquisitely understand all things that shall concern their felicity. 1. joh. 3. 3. 2. Cor. 12.  
Use. Wherefore if ever we look, and hope to be Kings, Priests, and Prophets in Heaven, let us as spiritually, so conscionably practise these offices in earth: for the practice of them in this life, and in the life to come differ not in essence, and substance, but only in place, and degrees, let us then as King's rule, and reign over ●ur affections, and desires, and govern our families (like so many little Churches) in the fear of God. Let us as Priests consecreate ourselves, souls, and bodies to Christ, and his worship, and service, and pray continually to GOD in behalf of ourselves, and our domestics. Lastly, let us as Prophets, labour to be rich in the knowledge, and understanding of God's will, and so (to our utmost power, and skill) impart, it (as occasion, and our calling shall require) unto others, especially to those of our own family. Gen. 18, ver. 17. 18. The fourth privilege of the Saints in glory is their glorious, and perpetual triumph, and perfect victory over sin, death, hell, satan, and his angels, and all the reprobate whatsoever. Sin, and death, and hell shallbe a bolished, and cease forever. 1. Cor. 15. 55. 56. 57 & in respect of the Godly be destroyed, as Apoc. 20. 14. Antichrist, and his members shall no more assault, and persecute us, for the beast, and the false Prophet shall be cast alive into the lake of fire burning with brimstone, Apoc. 19 20. and all the members, and worshippers of the beast shall drink of the pure wrath, and ●ee tormented in fire, and brimstone before the Holy Angels, and before the Lamb. Apoc. 14. 10, 11. they shall go forth, and look upon the Carcases of the men that have transgressed, Isa. 66. 24. Finally the Saints shall tread down sathan, and all their enemies under their feet, Rom. 16. 20. and shall stand before the Throne, and before the Lamb clothed with long white robes, (Uiz. of purity, and inocency,) and having palms, (in signification of victory) in their hands. Apoc. 7. 9  
Use. Wherefore the due consideration of this last prerogative, as also of the former must kindle, and work in us, an earnest, and continual expectation, and longing after our full, and final redemption, and perfect glorification. The dutiful wife should not so long, and look for the return of her husband, far, and long time absent, the husbandman so hope, and wait for the harvest; the Mariner the haven, the wayfaring-man, his journeys end, the woman in travel her deliverance, the Captive his liberty, as we should wish, and wait for, pray for, and expect the time of the marriage, and our consummation.  
Use. If we would be perfect conquerors, and reign, and triumph with Christ in Heaven, we must in earth take his part against the mighty. judg. 5. 23. We must under the condu●t of our general Christ jesus our Heavenly Michael, as his Angels, and soldiers, fight against the dragon, and his Angels, and we shall overcome by the blood of the Lamb, and by the word of his testimony, and by not loving our lives unto death. Apoc. 12. 7. 11. Finally we must put on the whole armour of GOD; faith, hope, conscience, confession, and profession of the truth, righteousness, and the sword of the Spirit which is the word of GOD, Ephesi. 6. 13. And we must pray constantly with all manner of prayer, and supplications in the Spirit for ourselves, and for all Saints. etc. And by the right use, and continual handling of these, we shall crucify the flesh with the affections, and lusts thereof. Gallathians. 5. 24, we shallbe able to resist in the evil day, and having finished all things to stand fast, and we shall overcome sathan▪ and all his batteries, and temptations; and then after all our fight, contention and victory ended, we shall in the life to come, eat of the tree of life, which is in the midst of the Paradise of GOD, Apoc. 2. 17. we shall eat of the hidden Manna, Apoc. 2. 17. we shall have power over nations, vers. 26. we shall be clothed with white array, and our name never put out of the Book of life, Chap. 35. we shall be pillars in God's house, and go out no more, 16, 12. And to conclude, we shall sit with Christ in his Throne, even as he sitteth with his Father in his throne, Apoc. 3. 21. which God at length fulfil, and accomplish in us, for his most dearly beloved sons sake, jesus Christ our only, and all-sufficient redeemer, and mediator, Amen.  
NOw we are briefly to consider the place where this marriage shallbe solemnized, and all this glory, joy, and privileges eternally possessed, & communicated unto us. The place therefore is the highest heavens, the throne of GOD, and the Lamb, the heavenly Jerusalem, the City of the living God, Paradise, the seats, and habitations of the saints, & Angels, the wedding chamber: and finally, the new heaven & the new earth. This blessed heaven is a place in respect of substance subject to no change, and corruption, in respect of quantity, and extent far exceeding other places, and of sufficient capacity to receive 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 wherein no evil can be feared, and no good can be wanting, and in which GOD doth offer himself to be seen of men and Angels face to face; and the humanity of CHRIST more glorious than the Sun▪ shall be seen, and be beheld with us, even with our bodily eyes. Apoc. 21. the whole Chapter, and Chapter 22 from the first verse to the sixth verse, Hebrew. 11. john 14.  
Wherefore fat be it from us; that vainly looking for a visible Church here without all spot, or wrinkle in order, and manner, and seeing, and finding it not, proudly, unthankfully, rashly, and without cause to divide, and separate ourselves (as is the manner of schismatics) from the Church of God, which notwithstanding all other defects, whether in doctrine that is not fundamental or policy. yet firmly and purely retaineth the scund Preaching of Apostolical doctrine, pure invocation of God's name in Christ, and right use of the two Sacraments, Baptism, and the Lords supper, for these notes are essential, substantial, and of the life of the Church, other things are outward, accidental, and circumstantial, and rather of the comeliness, well being, 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 removed, & corruptions taken away, but it must be done by them who have lawful authority▪ & in order without tumult, and rashness, and repugnance, cause, and sound ground, In the mean time, it is the duty of private persons to take the benefit of the word, and sacraments with thanksgiving, lest God for their unthankfulness in time take it away, and to pray for the amendment of that which is amiss, and patiently expecting it, in the interim to walk in their several callings with diligence, and conscience.  
Use. 2. Seeing all bliss, felicity, and ever-during happiness is only in heaven, and not in earth▪ we must not rest in these temporal and transitory things of honour, wealth, preferment, beauty, buildings, credit pleasure, delights, recreations, outward peace, and prosperity, neither must we think that true felicity and happiness consisteth herein; for first all these are uncertain, and transitory, as the grass, vapour, flower, shadow, they are like jonas his gourd of one days continuance, and are like Reeds, or rotten posts failing, and causing them to fall that lean upon them.  
Secondly they are rather (by reason of our corrupt nature) fnares, baits, and traps to deceive, and hurt us (as infinite, examples evince) then simply means, and instruments of our selicity, and faluation.  
Thirdly they cannot save our souls, and make us blessed before GOD, as Solomon acknowledged when he called them all vanity of vanities, but this work is proper only to grace, and GOD'S special mercy in Christ.  
Fourthly, they are no especial, and proper endowments of Gods, Church, and Children, (though sometimes they in good sort enjoy them, and partake of them) for the wicked commonly possess them in far greater measure than the Godly who are rather rich in mind, and in grace, then in these external, and perishable profits, honours, and pleasures. Wherefore we must elevate our hearts, and minds far above these earthly, and momentary things, and seek the things above; we must get us up into the mountain of divine contemplation, and by the eyes of true faith, behold▪ and view our Country the Heavenly Canaan: we have no abiding City here, wherefore we must seek one to come having a foundation, 
Heb. 11. verse.  whose builder, and maker is God. And as for these worldly, and outward things we must only use them so far forth as they are lawful, and are helps unto us for the furthering of of our journey, & the advancement of Godliness, and no otherwise; for else it is better that they should perish then we; and it is far better that we should alienate▪ and withdraw our minds, and affections from them, then that they should separate us from GOD (as they do the most) and deprive us of the kingdom of Heaven; and in this case if they were as dear, and necessary unto us, as our eyes, hands, feet, yea Fathers, and Mothers, yet we must cut them off, and hate them.  
And thus much touching the place.  
The fourth and the last branch, is the manifold uses and applications of this doctrine of the heavenly marriage; first by consideration hereof, we must be stirred up, and do our utmost endeavour to mortify, and overcome all worldly desires, and earthly pleasures; for otherwise we cannot addict and wed ourselves to these, and withal truly prepare ourselves for the coming of Christ: for touching riches, and worldly cares, there is such an antipathy, an opposition between them and grace, that the one cannot consist without the other: for as the eye cannot at one instant, behold heaven and earth, even so a man cannot serve GOD and the world together, they are so adverse and contrary; And as those places where gold and silver grow, are in all other respects most barren, and fruitless, so where the love of money, riches, and the world do bear sway, and prevail, there true zeal, and sincere godliness can never▪ be found; and as touching pleasures, they are the matter, and fuel of evil desires, they are honey mixed with poison, and they are as Hawthornes, and briars, which albeit sometimes they bear goodly leaves, and flowers; yet if a man gripe them hard, they will prick and wound him; wherefore it standeth us upon to be wary of them, and when we use them, to use them charily and moderately.  
Use. 2. Secondly, we must learn hence to be forward, and constant in well-doing, and still to repair our ruins, and prepare ourselves until the last breath; for he only that continueth (in godliness, and patience) to the end, he shall be saved, he that is found watching and wakeful at his masters coming, shall be blessed, Luk. 12. 36. 37. and he that fainteth not in well-doing shall in due time reap Math. 24. 13. Luke. 12. 38. Gal. 6. 9 Otherwise we, if we fail never so prosperously, and sink at the Haven mouth; if we travel directly to Heaven, and turn back almost at our journeys end; if we do God good and faithful service in our youth, and afterwards prove faithless, and prefidious in our elder years; and finally if we begin in the spirit, and end in the flesh all our former endeavours labours, and sufferings are to no purpose, all our righteousness shall be forgotten, and we shall die in the sins and transgressions that we have committed, Eze. 18. 24. Wherefore if the hope of Ransomming work patience in the captive, assurance of liberty, and freedom constant labour, and faithfulness in the prenrise▪ and servant; and expectation of victory, and spoil, constant resolution, and valowrous courage in the soldier: why should not much more the certain, and vndoub●ed hope, and assurance of this happiness, and eternal conjunction with Christ make, & move us to be constant, & unmovable in all duty of piety, charity, & justice, knowing that our works are not in vain in the Lord 1. Cor. 15. 58.  
Use 3. Thirdly the assured expectation of this Heavenly, and glorious union must teach us with the patriarchs, Prophets, Apostles, Martyrs, Confessors and with all the Saints of God both of former, and also of later time to endure and under go all sicknesses, trials, afflictions, losses, contempts, and persecutions joyfully, and patiently, Heb. 11. 25. 2. Cor. 4. 16. 17. 18. and Heb. 11. 8. 9 For first they are but momentary, and never beyond the date, and term of this life, secondly Christ's yoke is easy and his bu● then light▪ Mat. 11. 31. & he will lay upon his no greater burden, than he will make them able to bear. 1. Cor. 10. 13. But will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest an issue, and evasion with the temptation. Lastly GOD will recompense, and reward these temporary, and transitory evils, and sufferings with an infinite weight of glory in all his Saints. 2. Cor. 4. 17. 18.  
Use. Fourthly the use of this doctrine serveth notably to mollify, and mitigate the sorrows of death, and all the pains, and pangs of it, for the sting of it, (viz. eternal condemnation,) is taken away. 1. Cor. 15. ver. 55. 56. Secondly it is not a plague unto us, but only a temporary correction, nay a narrow wicket, or gate to intromit, and send us forthwith into the possession of eternal life. Apoc. 14. 13. for if we be loosed than we go straightly to the Lord. Phil. 1. 23. if we remove hence we dwell with the Lord, & are married unto him. 2. Cor. 5. 8. and (to end the point) we rest from all the labours of this life; and our works (First the reward of them in mercy, and favour) follow, and attend upon us as an honourable guard. Apoc. 14. 13. Wherefore let us not fear death & damnation, but let us arm ourselves with faith, & hope, & let us often, & seriously meditate upon the life to come, & the glory of it, and we shall (when the time is come) be willing to die, & die with much comfort, and assurance.  
Lastly (amongst many other uses) we must not mourn unmeasurably for our friends, and kinsfolks, or any other that live, and die in the Lord, for they are with God, & in perfect bliss. And as any man will rather rejoice, than sorrow, if his son, daughter, friend, kinsman be happily, worshipfully, honourably, preferred in marriage, albeit he is otherwise to want their ordinary company, and presence, so should we rather rejoice that they now are perfected, and most honourably, and gloriously wedded to jesus Christ, their King, and head, then mourn as they that have no hope.  
It is indeed lawful, and fit to mourn, for nature, and religion warranteth it, but it must be in measure, and for our sins that have deprived us of them, & for that the Church feeleth and findeth the loss of them, then for any private and carnal respect, and herein notwithstanding we must submit our wills to Gods will, and rather labour to im●sitate their excellent and manifold virtues, then to lament immoderately, or overlong for their departure; but alas the world knoweth not, nor acknowledgeth good, and godly men. The righteous, and merciful men, (as we have had lamentable experience within these few years) of all ranks and callings, die, they are taken away from the evil, and rest in peace, and no man considereth it in heart, or understandeth it. Isa. 57 1. and therefore because the world maketh no more account of them, and is not worthy of them, GOD most justly depriveth them of their presence and comfort.  
And thus much of the solemnisation, and the privileges and uses of it.   

The fourth part of the division.  
And the gate was shut.  
NOw we are come to speak and treat of the last branch, and part of the distribution, namely the contrary event▪ in respect of the foolish Virgins; for they having only common graces, and a temporal faith, which fails in time of necessity, and temptation, and seeking for supply when the time was past, were by the Bridegroom Christ repelled, and put by from entering into the wedding chamber, and kingdom of heaven. In the unfolding and explication whereof, diverse particulars are to be discussed; As first, who shutteth the gate▪ Secondly, when it is shut; thirdly, who are shut out: Fourthly, the condition, and miserable estate of them thus excluded. Lastly, the ●enerall application and use of the doctrine.  
The person that excludeth them, that indeed first excluded him, because they did not, nor would not receive him into their heart, is Christ, the bridegroom, the Son of God, and the judge of the world: he is the porter by whom, and through faith in whom all the believers enter in, and find pasture, john. 10. 9 he is the Prince of shepherds, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Bishop of our souls, that properly, and by his own power, bindeth and looseth, retaineth, and remitteth. For that which his Ministers do subordinately, and ministerially, that doth he absolutely and as cause and principal. john 20. 22. 23. Math. 16. 19 he alone hath the Key of David which openeth, and no man shutteth, and shutteth, and no man openeth, so that he hath right power, and authority, to receive in, or put out whom he will, Apoc. 3. 7. they that kiss him, believe in and obey him, shall be saved and glorified, Psalm▪ 2. 12. Mark. 16. 16. Hebr. 5. 9 and they that sin against him, hurt their own soul, they that hate him love death. Prou. 8. 35. they that will not have him to reign over them, are his enemies, and shallbe slain before his face, Luke. 19 verse. 27. and they that either by open persecution: or else by infidelity, and by contempt, scorn, or impenitency fall on this stone shall be broken, and on whom soever of them it shall fall, it will grind him to powder. Luke. 21. 44.  
The use of this doctrine is twofold, First it condemneth and over-throweth the usurped, false, and forged authority of the Romish Antichrist, who will needs be Christ's Vicar general on earth, and blasphemously assumeth unto himself the Keys of Heaven and Hell, as though it were in his power to save, pardon, or to retain, and condemn whom he would: whereas first he cannot be Christ's vicar, for Christ in the spiritual regiment, and government of the Church, is with it to the end of the world. Math. 18. ver. 19 20. and is present by his power, and deity in every place, Math. 28. 19 20. and therefore needeth no substitute to supply his Room. Secondly, the holy Ghost is Christ's deputy, and vicegerent, for he is in every place, and enlighteneth, guideth, sanctif●eth, and governeth the Church, and so neither doth, nor can the man of Rome, save himself from death, diseases, much less, from the bottomless pit, from whence he came, 
Act. 1. 25.  and whether he must needs go (withal our consents) as ●udas to his place.  
Thirdly in respect of order, and public administration the Christian Magistrate may with much better right, and equity be called the Vicar of CHRIST in governing the people according to the word of God. And in this sense, Eleutherius Bishop of Rome writing to Lucius King of the Britons calleth him Christ's Vicar: for by Christ Kings reign, and Princes decree justice. 
Pro. 8. ver. 15. and 16.  And as for the Authority of binding, and losing, the Ministers of the true Church, (wherein the Pope hath no more right, than the Pirate in the true ownershippe) have only a Ministry of reconciliation and a ministry of binding, and losing, but the inward operation, and working of the Holy Ghost in the heart, is Principal, and belongeth to CHRIST JESUS alone. Luke. 24. 45. Act. 16. 14. So in censuring, admonishing, suspending, excommunicating, exhorting, threatening, and in all other Ecclesiastical Offices CHRIST hath no deputy, but only instruments that do witness, and testify his will according to the rule of Scriptures, but the whole entire action is personal, and proper to him alone, and utterly overthroweth, the feigned, and counterfeit supremacy of the Romish Pirate, and Prelate.  
Use. If we would not have Christ at the day of judgement to disclaim, and exclude us as he did the foolish Virgins, we must not by infidelity, and impenitency debarge him out of our hearts, but by a lively faith let, and receive him into them, and entertain, and feast him with love, reverence, amendment of life, obedience, and the like graces of the Spirit; for CHRIST dwelleth in our hearts, if we believe, 
Apoc. 316.  he knocketh at our hearts often by his word, by his Spirit, by his mercies, and by his judgements, and if we assent unto him, and by faith admit into the Chamber of our hearts, he will dwell with us, yea dine, and sup with us, and supply all our wants. Apoc. 3. 20.  
Wherefore let us not (as the Church in the Cantikles) suffer CHRIST our beloved to remain without, having his head full of dew, and his locks with the drops of the night, because forthwith we would not arise, and dress us, nor defile our feet. Cantickels 5. 2. and 3. or put ourselves to any pain, or trouble, but let us let open unto him by yielding unto the truth, and by being amended by his admonitions, so shall we be CHRIST JESUS his possession, his peculiar people, and a temple for him, and his Spirit to dwell in; otherwise if we suffer any one sin, whether of Idolatry or of infidelity, or of worldliness, or of filthy living, or of gross ignorance, or any reigning, and domineering sin that is unfelt, and unresisted, to sway us, and tyrannizc over us, we drive, and banish JESUS CHRIST not so much out of our coasts, as the Gergesites did. Matthew. 12. 45. as out of the Castle, and palace of our hearts, and admit sathan our deadly enemy in his Room, and stead.  
Thus much of the first part, namely the person who shutteth.  
The second branch, is the time when the gate is shut, viz▪ when all means, and occasions of coming unto salvation 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 ●iche glutton in hell, desiring and seeking unto Abraham, that he would send Lazarus, whom he had neglected and contemned, to yield him the least comfort, he could not obtain it, and when he desired that Lazarus might be sent to his father's ho●se, to advise and warn his five brethren that they should not come into that place of torment, he speedeth not in his preposterous and unlawful suit, but his brethren are referred, and remitted unto the interpreters of Moses and the Prophets. Again, the dead do not praise the Lord, neither doth the dust give thanks unto him, or declare his truth, Isay. 38. 18. Secondly, at the day of the Lord (for as death leaveth men, whether penitent, or impenitent, so the last judgement findeth, and judgeth them, and no otherwise) it is no time of reconciliation, and of obtaining mercy, as the example of the five foolish. Virgins, and of those that Luke, 13. 25. cried, Lord, open unto us, when the door was shut, and could not be admitted, and intromitted, doth plainly prove, and demonstrate.  
The reason hereof is, because the Lord in his mercy and grace, doth in this life, to those especially that be in, and of the visible church offer, and tender the means of faith, repentance, grace, mercy, and forgiveness of all their sins, by the holy ministry of the word, and Sacraments, as 2. Cor. 6. 2. Titus. 2, 10. 11. 12. john 12. 35. john 4. 9 Isay. 55. 67. Gala. 6. 10. Prover. 1. 24. 25. 26. and because the wicked are temporizers, either utterly and totally despise, and contemn it, as Luke 14. 18. 19 20. or else they come only in show, and content themselves with a naked profession, and some outward reformation, wanting the hand, and firm grapple of true faith, that firmeth, apprehendeth, claspeth, and applieth Christ to their eternal salvation, Hebr. 4. 2. and also destitute of inward reformation and holiness, coming (I say) without the wedding garment of faith, and sanctification, they are found detected by Christ, convinced of hypocrisy, bound hand and foot, and cast into utter darkness, where is weeping and gnashing of teeth, Math. 22. 11. 12. 13.  
Use. The use hereof is first to show the vileness, and vanity of the doctrine of Popish purgatory (whereof I spoke at large before (and therefore a word now shall suffice) it is a vile doctrine, because it detracteth from, yea and maketh frustrate the all-sufficient death, and purgation of jesus Christ. Hebrew. 7. 25. It is vain and false, for as there are but two sorts of persons, elect, or reprobate, Sheep, or Goats, good or evil, and as men die either in the estate of grace (as all the elect do) or else in ●he estate of damnation (as do all the reprobate and impenitent) so are there but two places in the scriptures appointed for them, after this life, viz. heaven, and hell, therefore no purgatory, or third place, john. 5. 29. Apoc. 14. 13. wherefore seeing there is no such purgatory after this life, nor no means left to relieve, or release them: therefore all prayer of the living for the dead, is simply unlawful, for first it is against the rule of faith, videliz. the word of GOD, and therefore must of necessity be sin.  
secondly, it is against the rule of charity, that should always judge the best of the dead, and not persuade themselves the dead, are in torments whereof they have no certain ground, or knowledge.  
Use. The second, and last use is to teach us not to stay for companions in the way to eternal life, john. 13. 24. for so we may perish together, nor to defer, or put of our conversion from day to day Math. 24 48. 49. 50. 51. lest either by death, or the last judgement we be suddenly surprised, and overtaken, and accordingly judged, and condemned, 1. The. 5. 2.  
Thus much of the time.  
The third branch, and member of the division, is the persons, and parties that are shut out: viz. the foolish virgins, idest, those that did not provide for the time to come, because they did carelessly please themselves in their wants, and so passed by the time of mutual communication and they contemned the helps that were offered unto them, and therefore they are deservedly derided for their folly, and do suffer the Just punishment of their negligence, and brutishness.  
Hence we learn that it sufficeth not to carry only the shining lamps of external profession, to have asight, or taste of God's mercies (without sound feeling of them, and nourishment by them) Hebr. 6. 4. Mat. 13. 20. or to have only an external holiness amongst men, as these foolish Virgins (no doubt) had, for if a man have no more than this, he cannot go beyond a reprobate in Christianity, and all these temporal, and common graces will fail a man in the time of temptation, in the day of death, and at the Last judgement as Hebre. 6. 4. 1. john. 2. 19 But true faith whereby we are justified, and sanctified before GOD never faileth, Luke. 22. 32. and all the (saving) gifts of GOD are without repentance. Rom. 11. 29. and GOD will remember their sins, and iniquities no more, Heb. 10. 17. therefore he will never take his grace wholly from them; wherefore let us not content ourselves with a bare knowledge, and historical faith, but turn this temporary faith into a true, and saving faith; and let not the strangeness, or rareness of divine mysteries only, or principally move, and induce us to the profession of religion, for so may Simon Magus, and the Athenians Bee Christians, neither let gaining, or retaining of worldly wealth, peace, prosperity, friendship, and dignity, or credit be our inducements, or persuasions to Christianity, for these things are uncertain, and when these ends fail (as they do oft) than their profession, religion, and temporary faith and obedience determineth, wherefore let the ends of our faith, profession, and religion be only the love of GOD and the zeal of his glory, the delight in the truth, the obedience of his will, and a careful, and constant desire of salvation; and that we may know that our faith is not temporary, and historical, but sound, and saving, let us try and examine it by these rules following, first that we be humbled in our hearts for our sins, Isai. 51. 17. and that we have a Godly sorrow for them 2. Cor. 7. 10. Secondly that we be persuaded that our sins be pardonable, for otherwise we shall despair as Cain did Gen. 4. 13.  
Thirdly we must sincerely desire the means of salvation, such as faith, repentance, mortification, and reconciliation are: fourthly we must pray for nothing in the earth so much, so earnestly, and so continually as for the forgiveness of our known and unknown sins: five we must labour, and endeavour in all our actions to approve and commend ourselves rather unto GOD, then unto men: lastly whether by experience, and continual observation, of God's favour, goodness, and merciful providence towards us, we attain unto the strength, ripeness, and full measure of faith. Rom. 5. 4. 5, Psal. 23. 6. 1. Sam. 17. 34. 35, 36. If we find these things in ourselves, we have true faith, and shall never perish, but if we want them either in part, or in whole let us seek betimes to procure, and so to increase them. And thus much of the persons.  
The fourth branch, and part is the state, and condition of the foolish Virgins at the coming of the Bridegroom, and that is contained in these words viz. And the gate was shut, and here two principal points are to be marked, and attended. First from what they are excluded, viz. from the favourable, and comfortable presence of Christ, and from the glory of Heaven. Secondly into what place and company they are remitted, and reserved, viz. to hell, where they shallbe tormented with the devil, and his Angels in the lake that burneth with fire, and brimstone forevermore.  
Touching their exclusion from the glorious and blessed fellowship of Christ, what a torment is this, and how doth it grieve, and gall them to think, and consider of it? Surely it cannot be imagined, much less lively expressed; It is at this day a great part of the devils torment to remember from how great glory, and excellency he is irrecoverably fallen. Now that they, and all the reprobate are eternally separate from the company of CHRIST it is apparent, 2. Thess. 1. 9 Math. 25. 41. Luk. 13. 27. Apo●. 22. 11.  
What a grievous, and unspeakable torment this is, we may by the helps, and occurrences of outward things, and examples in the world consider. Of a wife for her offences excluded, and divorced from her loving, and honourable husband, and so from all maintenance, and comfort; of a servant imprisoned as Onesimus for playing the thief against his good, and gracious master: of Absalon two whole years banished from his Father's sight, and presence: and of a subject in great grace, favour, place, and familiarity with his ●●ghtie, and gracious Sovereign, and afterward exiled, degraded, imprisoned, and disgraced forever. How much more fearful, horrible, and uncomfortable is it to be excommunicated and separated not for a small time, but for ever, and ever from the presence, and favour of CHRIST who is the sum of all grace, and favour, and the fountain of all happiness, and felicity.  
Thus much of the first point▪ namely from what they are excluded.  
Secondly touching the proper, and peculiar place of unspeakable torment, which from the foundation of the world is appointed for them, it is hell, or a place of eternal, and unutterable pain far remote, and distant from the highest Heaven; and as sundry both ancient, and latter Divines probably think, and collect out of the Scriptures as. deuteronomy 32. 22. Isay▪ 30. 33. Number 16. 30. 33. proverbs 15. Psalm 86. 13. Psalm 30. 6. Philip 2. 10. Luke. 8. 31. and (though this point is more curious than profitable, and more con●ecturall then certainly known where it is) that it is in some place under the earth.  
And to signify, and set forth the Nature, and terror of it, it's called hell, the bottomless pit. Apoc. 9 10, the lake that burneth with fire, and brimstone, a prison. 1. Pet. 3. 19 a place of darkness. 2. Pet. 2. 4. everlasting destruction. 2. Thessalo. 1. 9 a place without, Apoc. 22. 15. unquenchable fire. Mark. 9 43, Matthew, 3. verse 12.  
The use of the place is to convince all Atheists that deny it, and all that say there is no other hell, but a man's conscience, but they one day (if they continue their errors and madness) shall find and feel that there is an hell; and if their conscience sometime terrify them for their wickedness here, let them assure themselves that this is to them but the flashings, and beginnings of hell fire. Thirdly, if they will not believe the Scriptures and word of God, yet in that they believe, and are convinced by many means, that there are devils, let them beware that they be not lead blindfolded by Satan into hell, and there feel the eternal torment of that which here they neither feel, nor acknowledge, and be most deservedly deprived of that glory and joy, whereof they never in this life would take notice.  
Now touching the pains, and punishments, tortures, and torments of the damned, we are to consider, and handle them first generally, and then more specially, and severally.  
First in general they are unspeakable and intolerable; secondly, endless, and eternal.  
That they are intolerable and unsufferable, these Scriptures following do abundantly testify and affirm; The great day of his wrath is come, and who can withstand it, Apoc. 6. 17. there is said to be wailing and gnashing of teeth, Math. 22. there torment is shadowed forth under the borrowed and metaphorical terms (of such things as be most subject to our sense, and fearful in our apprehension) of fire, brimstone, the worm of conscience that never dieth, utter darkness; And if the enemies of the truth in this life upon the sense, and apprehension of the heavy weight of God's judgement against them, 
Apoc. 6. 9  shall seek death, and shall not find it, and shall desire to die, and death shall flee from them; how much more shall this come to pass, when the full vyoles of Gods▪ wrath shall be finally powered out upon them, and when they shall drink the pure wine of his wrath Apoc. 9 6. Apoc. 14. 10. Rom. 2. 4 Psal. 74. 10. Luke. 16▪ 24. 25.  
Touching the eternity, and everlastingness of their pains, and tortures both in soul, and body, both plain places of Scripture▪ and sound arguments thence collected abundantly evince and testify.  
First the pains and punishments are called everlasting fire, Matthew 25. 41. the worm that never dieth. Isa 66. 24. the smoke of their torments doth ascend evermore, they have no rest day, nor night. Apoc. 14. 11. and they shallbe punished with everlasting perdition from the presence of the Lord, and from the glory of his power, as 2. Thessal. 1. 9 so that when as many Millions of years be expired, as there be motes in the sun, drops of water in the Ocean sea▪ sands upon the sea shore, creatures upon the earth: and when so many years shall be accomplished, as all Arithmetitians can number all their life long; yet their torments shall have no end, nor ease, but begin again a fresh. Now the reasons why their torments shall be eternal are these: First the joys of heaven are eternal, Math. 25. 46▪ and therefore the pains of the damned are eternal also, for contrariorum contraria sunt consequenta: Secondly GOD whom the reprobates have offended, and contemned is an everlasting majesty, and the chief and eternal good▪ and therefore the punishment of the sin committed against him is eternal, for sin committed against the infinite majesty, is infinite. Thirdly, if the reprobates lived here for ever, they would sin for ever, and being in hell they cannot praise God. Psal. 30. 9 but hate, repine, and murmur against him. 
Object.  But God is merciful, and therefore he will at length end their torments▪ or at least ease them. First they despised God's mercy in this life when it was offered them, 
Ans.  and thereby have made themselves altogether unworthy of it. Secondly they shallbe punished more gently than they have deserved. Matthew. 11. 22. for GOD could much more have aggravated, and increased the quantity of their torments.  
And thus much in general of the pains of the damned.  
Now let us come to some particulars. First in their faces, and countenances there shallbe shame, and confusion for evermore, Dan. 1. 8 9 7, and for this cause the reprobates are called the vessels of dishonour. 2. Tim. 1. 20. Rom. 9 21. for then all their secret sins shallbe laid open, and discovered. 1. Cor. 4. 5. and their conscience bringing them always fresh into their remembrance shall always v●xe, and torment them. Isa. 66. 24. Mark. 9 44. and we gather this punishment by the contrary estate of the Godly at Christ his coming. 1. joh. 2. 28. for they shallbe bold, and not ashamed.  
Now if many men in this life for avoiding and preventing of open shame, and punishment, do not only hide, but also make away themselves, in what horror, & vexation think we they shallbe in, when they shall suffer full and everlasting shame, and punishment? Secondly, they upon the perfect sense of their infinite sins, and upon the full apprehension of God's infinite indignation, shall everlastingly despair, and shall always desire to die, and shall not die, Apoc. 9 6.  
Thirdly, in their minds and wills being unspeakably infected, and possessed with envy, and malice, they on the one part seeing themselves deprived of so infinite glory, and plunged into so endless miseries, by reason of their sins and offences, and on the other side, either by present sight and view, as some divines collect out of Luk. 13. 28. Luke. 16. 23. Apoc. 14. 10. or else (which is an undoubted truth) by keeping in fresh and perpetual memory, the absolute and glorious estate, & glorification of the godly at the last day, observing and perceiving the godly whom they in their life time so scorned, abused, wronged, persecuted to be so unconceaveably blessed, shall be tormented and vexed with an uncredible envy, Isa. 66. 23. 24. Psal. 85. 10. 11. Luk. 16. 23. We have 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 envious in this life repine, yea, and pine away at the felicity and favours of others, how much more will they then envy, when they themselves shallbe incomparably more miserable, and the godly unspeakably more blessed.  
Fourthly, the reprobate shallbe as well tormented in their bodies, which have been the vessels & instruments of sin, and iniquity, as in their souls, for as their bodies shallbe dark, ●inglorious, and deformed, contrary unto the glory of the elect: so shall they be tormented not with any material fire, for them the worm of conscience, the carcases of the slain, and the metaphorical speeches, especially in the Apoc. 22. 23 that describe and delineate unto us the joy and glory of heaven should be literally understood, which is very absurd to think, but with that which is equivalent, yea far more extreme, namely the full, and final wrath of God seizing and invading the soul and body, as appeareth, Apoc. 14. 10. They shall drink of the wine of the wrath of God, yea of the p●re wine that is powered into the cup of his wrath, and shallbe tormented in fire & brimstone before the holy Angels, and before the Lamb for evermore, they shall drink up the dregs of God's wrath, which is their portion to drink, Psal. 74. 10. & Psal. 11. 6. Lastly because they must in soul & body suffer the unsupportable indignation of the Lord, are called, and so indeed are, vessels of wrath prepared to destruction. 
Rom. 9 22  Now if the anger of a Lion, of a Bear robbed of her whelps, much more of a mighty Monarch be so pernicious● and dangerous, how much more incomparable than is the wrath and indignation of the Almighty and the most just Lord, who is to his enemies a consuming fire, Hebr. 12. 29. and whose wrath burneth unto the bottom of hell. Deut. 32. 22. God give us grace by our godly fear, true repentance, and sound obedience in this life, to prevent it, Amen.  
Thus much of the general and particular 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 wholesome uses that we are to make of this doctrine: first therefore the serious consideration, and meditation of the state, & pains of the damned, must be a forcible motive to dissuade and reclaim us from committing sin, and iniquity for fear, of falling into the same condemnation. chrysostom in his 13. Homily, or sermon upon the romans, saith well to this purpose; utinam (inquit) ubique de Gehenna dissereretur, non enim sinet in Gehennam incidere, Gehennae meminisse, etc. that is, would to God every man would speak of hell; for to remember hell, will not suffer a man to fall into hell; for if the due consideration of severe human laws that shall be duly executed, do keep the most unruly from offending, much more will the serious consideration of the pains of hell (if men have grace to think on them) reform & amend men, I●de. 23. Secondly the Preachers & Ministers of the word of God, when they see & perceive the deadness, dullness, ●and impenitency of the hearers▪ must labour by laying open the multitude, and torments of the damned, to draw men to fear God, and to repent their sins. Math▪ 23. 33. Heb. 10. 27. Apoc. 14. 9 10. 11.  
The third use is to teach us not to be envious against the wicked, nor to repine at their temporal dominion, and prosperity: for first, neither they, nor their pomp nor prosperity shall continue long, but perish suddenly. Psal. 73. 18. 19 20. Psal. 37. 12. Secondly, they have (for the most part) their portion in this life, Psal. 17. 14. Lastly, their damnation is just, & sleepeth not, 2. P●t. 2. 3. wherefore we must rather commiserate and pity them, yea, and pray God to convert them, for in so doing we shall please God, discharge our own duties, & perhaps in the end, be a means to win, and reclaim them.  
Fourthly & lastly, finding in ourselves by due examination, that God hath delivered us from so great condemnation and made us heirs, in hope of eternal life, we must continually, and from our hearts give all glory & praise unto God, Apoc. 5. 9 10. Col. 1. 12. 13. 14. and hereby be stirred up to be steadfast, unmovable, abundant always in the work of the Lord, 1. Cor. 15. 57 58. Now the Lord God, the fountain of mercies, and the father of our Lord jesus Christ, grant we may perform these duties, and continue constant like pillars in his love, and service to the end, for his beloved sons sake jesus Christ our only redeemer, and mediator, Amen.    

AN APPENDIX or necessary addition, touching the doctrine, nature and use of the Sacraments, propounded in plain and profitable Questions, and Answers, very requisite and comfortable for every Christian to know.  

TO THE WOR shipfull, Learned and Religious Gentleman, master Thomas Gibbs of Watergaull Esquire: Thomas Draxe wisheth increase of grace and of all prosperity, and for a monument of his love and dutiful affection, consecrateth this small adjoinder following.   

The Doctrine, nature and use of the Sacraments.  
Qu. WHat signifies this word S●ments?  
An. A soldiers oath made to his Captain whereby he is sworn to be true to and consecrated to the service of the general, and from that original signification it is drawn by the common consent of the Church, to signify the Holy S●ales of God's mercy. For as the soldier by his oath administered and taken, bindeth himself to the service of his general▪ so we by the use of the Sacraments bind ourselves to God and to his worship.  
Queen▪ What is a Sacrament?  
Ans. An outward ●igne or ●eale ordained of God, to confirm our faith in the certainty of our redemption, and to signify and seal unto us the graces and benefits that ●lowe thence. Gen. 17. 11. Rom. 4.  
Qu. What are the ends of Sacraments in general?  
An. First and princially to confirm our faith in the promises of grace, and to be seals and pledges thereof unto us. 1 Cor. 10. 16. Rom. 6. 3. Gal. 3. 2. 6.  
Secondly to distinguish us from all Infidels and Atheists whatsoever.  
Thirdly to preserve the remembrance and memory of Christ his benefits. Exod. 12. 14. Luk. 22. ver. 19  
Lastly to bind & unite us more firmly to God, and his service, and to one another.  
Qu. Are the Sacraments necessary to salvation?  
Ans. Yes, for first God in his wisdom and mercy hath instituted them to that end, and hath also commanded them to be used. Secondly by the refusal and contempt of them, we declare ourselves to be none of Christ's disciples, of whom these Sacraments are badges. Thirdly (during this mortality) we are weak infaith & full of infirmities & therefore have need of them.  
Qu. But are the Sacraments so simply and absolutely needful to sal●ation that he that wanteth them cannot be saved?  
An. No, for first, not the want but the contempt of them damneth. Secondly the Israelits in the Wilderness wanted them 40. years, but were not therefore condemned, & the thief upon the Cross was saved, albeit never baptised Luke. 23. Lastly damnation is denounced to the unbeliever and impenitent person, and not to have that (without his own default) is deprived of the Sacraments.  
Qu. Then grace and remission of sins is not inherent, in, annexed and tied so to the Sacraments, that whosoever useth them should by his very act of receiving, be partaker of it?  
An. No, for first, it is the proper work of God to confer grace, albeit (ordinarily) by the means. Secondly the Sacraments are signs & seals of grace, but not causes thereof. Thirdly their nature and substance is not changed; therefore they cannot of themselves confer grace.  
Lastly, Achit●phell, Simon Magus, judas, were Partakers of the Sacraments, yet because they wanted faith, they received no good by them, for here, in regard of us faith is all in all Heb. 4 ver. 2.  
Qu. If there be no grace contained and inherent in the Sacraments, why are the signs 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, only to show the strait union and near conjunction, that is betwixt the signs and the things signified in the believers, for at what time they in faith receive the signs, 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 ears, but the sacraments are sensible, and offered & subject 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 believers and unbelievers, but the sacraments, (especially that of the Lords supper) are communicated to those that believe, or (at least) thus probably judged.  
fourth, the word is of force towards faith and salvation without, or before that the Sacraments be received; as may appear in Abraham, Gen. The Eunuch Act. 8. Corn. Act. 10. ve. 2. 3. and 44. 45. but the sacrament without the word is of no validity, I mean the words of Institution.  
Qu. How are Sacraments divided?  
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 faithful before Christ's in carnation.  
Qu. Of How many sorts was it?  
Ans. Of two sorts, ordinary and extraordinary.  
Q what were their ordinary Sacraments.  
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.  
Queen▪ What is the Passeover?  
An. An ordinary Sacrament of the old Testament, whereby, by the eating of a Lamb, the believers were put in mind of their deliverance out of Egypt and especially were confirmed concerning their redemption from the power of Satan sin 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 solemnly repeated, of this sort was the ark, wherein Noah and his family were preserved in the time of the deluge; and hereby was signified & sealed our preservation from eternal damnation, by Christ, 1. Pe. 3. 3. & 20. Such like Sacraments were the baptism 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 rock, 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 & ordain for his that believed Q▪ what & how many are these sacraments?  
Ans. Only two, Baptism and the Lords supper.  
Q. What difference is there between the Sacraments of the old Testament and of the new that succeed 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 plain by divers places of Scripture. ●ebr. 13. 8. Collo. 2. ver. 11. 1. Cor. 5. 11.  
Qu. How then do they differ?  
Ans. Only in certain circumstances and accidents, as for example. First they differ in the external sign 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 therefore were more dark, but these Christ presented and exhibited, and therefore more plain and easy. Lastly they differ in time and person, for the Sacraments of the old Testament were proper to the jews, and lasted only unto the coming of the Messias, but the Sacraments of the new Testament are common both to jews, Gentiles & do continue unto the world's end.  
Qu. How many things are we to consider in a Sacrament?  
Answ. Three, first the outward sign or matter. Secondly the thing signified. Thirdly the form, order and analogy between the sign & the thing signified.  
Qu. What is the sign?  
An. The outward or sensible matter which is the substance, & the external action's conversant about the sacrament, which is the accidental circumstance.  
Q▪ What are the things signified by them?  
Ans. Christ with all his mercies and saving graces.  
Q▪ What is the form of a Sacrament?  
An. The relation, order or proportion that is betwixt the sign and the thing signified? Q What is Baptism?  
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 Baptism belong?  
A. To all believers, & to their children.  
Qu. Are infant's then to be baptized, especially seeing that the scripture maketh no express mention thereof?  
A. Yes undoubtedly, for first there is such an affinity between Circumcision & Baptism that succeed it; that by what reason the children of the jews were circumcised, by the same may the children of Christians be baptised. Secondly the commission that Christ grave to his Apostles, commanding them to baptisze all nations, was general and made no exception of Infants. Thirdly the Apostles baptised whole families. Ac. 16, 15. 1 Cor. 1. 16, 1 & therefore in all likelihood Infants that are a part of them. Lastly the grace, promise, & the thing signified belong to Infants, therefore the outward sign also.  
Q. How often is a man to be baptized?  
An. Only once. For as it is sufficient to be once engrafted into the Church & once borne, so it sufficeth to be but once baptised. Secondly there is but one baptism. Ephe 4. Lastly circumsition was but once administered & therefore baptism in like manner.  
Qu. What is the outward sign or element in Baptism?  
Answ. Water only, and no signs or matter else.  
Que. What is the thing signified by Baptism?  
Answ. First the purging and washing away of our sins by the sprinkling of the blood of Christ. Secondly our regeneration or sanctification to eternal life. Titus 3, 5. Rom. 3. verse 25.  
Q. What is the form of Baptism?  
An. The diving, dipping or baptizing of the Infant & with water by the Minister into the name of the Father, the Son & the Holy Ghost. Mat. 28, 29.  
Qu. What gather you hence?  
Ans. A double & solemn covenant, First in regard of God the Father to receive the party baptised into his favour, of God the Son to redeem him, & of God the holy Ghost to regenerate him. Secondly of the party baptised who here solemnly promiseth to acknowledge, invocate & worship God alone, and withal to renounce the world, the flesh and the devil.  
Q. What use are we to make of baptism?  
An. First when we are tempted to commit any sin, we must for the preveting of it, call to our●remembrance, our solemn vow made in baptism. Seco●dly we must daily labour to feel and discern in ourselves the proper effect & fruit of Baptism, namely the power of Christ's death mortifying sin, and the power of his resurrection quickening and renewing us.  
And thus much of sacraments in general, and of Baptism, in particular.   

Qu. WHat is the Lords supper?  
An. A sacrament of our spiritual norrishment growth and preservation in Christianity.  
Qu. Who instituted it?  
Ans. The Lord jesus.  
Qu. When?  
Ans. At supper time.  
Qu. Why at that time?  
An. Because at that evening began the day of the passouer, and Christ being forthwith to be apprehended, 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 external accident, which is in the Church's liberty to retain or alter. Secondly the reason why they changed it unto the morning was the prevention of drunkenness, gluttony or the like abuses that in process of time crept in.  
Qu. What are the outward signs or elements in the sacrament?  
Ans. Bread and Wine.  
Qu. Why are there two signs in the Lord's supper?  
Answ. For two ends. First more lively and fully to set forth Christ his passion. Secondly to signify and seal unto us, our full and perfect norrishment and salvation in Christ.  
Que. What doth the breaking of the bread signify?  
An. The body of Christ bruised and crucified for us.  
Qu. What doth the pouring out of that wine signify?  
An. The blood of Christ shed for the remission of our sins.  
Qu. Then we need no Popish images pictures, crucifixes and to represent unto unto us Christ's passion?  
An. No, For the death and passion of Christ's holy Scriptures, and also in this Sacrament (especially) is described, set forth and depainted lively before our eyes. And as for the Papists▪ lying vanities, they are flat idolatrous and we abhor and detest them.  
Qu. What is the thing signfied b● this Sacrament?  
An. Christ jesus and all his merits and blessings.  
Q. what is the form of this Sacrament?  
An. The order & relation between bread & the wine & the thing signified, in the administration and use of this sacrament?  
Qu. Explain and show unto me the order, analogy and proportion between the signs and the thing signified?  
An. Thus it appeareth, as the bread and wine have force and efficacy to nourish and strengthen the body: so the body & blood of Christ, together with all the benefits that flow from his death & passion, do inwardly nourish & strengthen a believer unto eternal life.  
Qu. Are the Bread and Wine in the use of the Sacrament things really existing, or but only outward shows & apparents (as the Church of Rome imagineth?)  
An. They do really exist and retain their former substance & nature: for first (according to the infallible rule in Philosophy) no accidents can subsist without their subjects to whom they are tied.  
Secondly the Apostle Paul in the whole discourse of the Sacrament, mentioneth the express 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 use & signification. For in common use they serve only to the nourishment of the body, but in the sacramental use to the nourishing of the soul, secondly before they were without signification & relation, but in the Sacrament they signify Christ's body▪ and blood.  
Q. Then the elemenss of bread & wine are not transsubstantiated or turned into the very body and blood of Christ?  
A. No, for first it is a spiritual food & therefore spiritually to be eaten and received by ●aith. Secondly the holding of this absurd opinion overthroweth the articles of Christ's Incarnation & ascension, for if he was borne of the Virgin Mary, than not made of bread, & if he be ascended into Heaven and there contained unto the end of the world, than he is not corporally present & much less made of bread. Thirdly it destroyeth the very nature and form of a Sacrament, which consisteth in the relation & respect that is betwixt the sign and the thing signified. Fourthly the bread in time will mould, and the wine turn into vinegar, ergo there is no such conversion. Lastly (to omit many other arguments) if there were any such transubstantiation, the very reprobates as judas should truly feed on the body & blood of Christ and so should be saved but this is flat against scripture.  
Qu. If there be no such real conversion of the bread & wine into Christ his body & blood, why then are the unworthy receivers guilty of the body & blood of Christ?  
Ans. First, because they wanting faith, which is the eye, mouth, an● stomach of the soul; discern not this mystical bread and wine from common bread and wine, but come unto it as unto a profane banquet. Secondly, because they by their infidelity and wicked hearts abuse and profane these holy seals and pictures; and therefore are guilty of high treason before God, even as he that rendeth, abuseth and trampleth upon the king's image or broad ●eale, is guilty of treason before men.  
Qu. How then is the bread and wine to be received?  
Ans. Reverently and by faith.  
Qu. How by faith?  
Ans. By believing that, as verily as I receive the bread and wine, so spiritually I receive and feed upon Christ his body and blood For faith maketh that present to the ●oule, that is in place far distant. And as the eye of a man doth by his sight touch the stars though many thousands of miles distant: so doth faith mount up into Heaven & so apprehend and feed on Christ. Act. 7, verse 55.  
Q. What is faith?  
Answ. A persuasion of God's favour and mercy in Christ.  
Que. Who are worthy Communicants or receivers?  
An. They only that firmly believe in Christ▪ hunger and thirst after him, truly repent them of their sins, and are thankful for the great work of their redemption.  
Qu. But the faithful themselves, (as we have the Apostles themselves for instances) labour of many doubts, wants, infirmities, relesses, ergo no man is worthy to communicate?  
Ans. First the Lord's supper is a medicine to the weak & fainting soul, & therefore we are as well to purify our hearts in it, as to bring pure hearts to it. Secondly all (notwithstanding all their other ignorances and infirmities) in whom sin reigneth not, and that come to the Lords Supper without guile and hypocrisy, are worthy in God's acceptation.  
Q. Who then are unworthy receivers?  
Ans. All that are grossly ignorant, all Infidels, Atheists, Hypocrites, Heretics, Schismatics, and (in a word) all impenitent and profane persons.  
Qu. What danger do these incur?  
Ans. If they repent ●ot, besides temporal plagues, they incur eternal condemnation.  
Q. May not an elect and a true believer, sometime receive unworthy?  
Ans. Yes.  
Qu. How then doth ●e escape eternal condemnation?  
Ans. First, his person is accepted with God, & therefore being once in Christ he camnever perish. Rom. 8. 1. joh. 10. 27▪ Secondly he is temporally chastised for his unworthy receiving, as the Corinthians were, but all his sins are pardoned & the gilt of them taken away.  
Q May not a true Christian with a safe conscience communicate there where is knowle to be present some open and vile offenders.  
Ans. Yes, if he do not consent unto their sin or approve of it, for it is not his fault, and another man's badness must not make him to refuse the Manna of his soul.  
Secondly, the Prophets themselves and others, observed the sacrifices and feasts with those that were most wicked; yea Christ himself kept the Pasover amongst the wicked ●ewes.  
Qu. What benefit and comfort hath a right receiver by the Lord's Supper?  
Ans. First, a confirmation of faith in the promise of grace, and in his communion with Christ▪ Secondly a reviving of the death and passion of Christ and the benefits that proceed thence, in his memory. Thirdly, a more firm and near union with the members of Christ. Lastly, a most certain hope of the life to come. 1. Cor. 11. 26.  
Qu. What must a man do that h● may be a worthy receiver?  
Ans. He is to perform three several duties. First before he communice: secondly in the time of communicating; and thirdly after that he hath communicated.  
Qu. What must a man do before he communicate?  
Ans. He must try and examine himself.  
Qu. Is it not sufficient that his pastor or minister examine him and approve of him?  
Ans. No for albeit it be a good and necessary duty, yet it sufficeth not, for first he may deceive the Minister, but he is better known to himself.  
Secondly he must live by his own faith, and answer for his own sins, wherefore it concerneth him nearly to look to himself.  
Qu. Wherein must a man examine himself?  
Ans. In four things. First whether he know God, know the fall of man, and the manner of his restitution by Christ. Secondly in his faith, namely whether he desire, apprehend and receive Christ, as he is described in the scriptures, and exhibited in the Sacraments.  
Thirdly in repentance, viz. whether he repent of all his known sins, and have a care and resolution to do those things that please God, Math 3. 17.  
Lastly in charity, whether he love good men, and wis● well even to his enemies, and seek daily to reconcile himself unto his neighbour, whom he hath wronged or offended. Mat. 5. 25.  
Q. What is the duty of a worthy receiver in the very art and time of the receiving of the Sacrament?  
Ans. He must reverently behave himself, ponder the great mercies of God vouchsafed him, & by the eyes of faith so behold and contemplate all the story of Christ his passion, as if with his eyes he saw him hanging on the cross and crucified, and his blood dropping out of his veins.  
Qu. How oft must a man receive the Sacrament?  
Ans. Very often, for so the Apostle willeth, 1. Corinth. 11. so the primitive Church practised, and ever need the often use of it.  
Q. What duty must a man perform after the receiving of the Sacrament?  
Ans. He must praise the Lord, and give him thanks for the wonderful work of his redemption, and for all the means thereunto belonging.  
Secondly, he must be occasioned hence, more constantly to profess Christ, and more entirely to love his children and servants.   
FINIS. Deo Tri-vno laus & gloria. Si Christum bene scis satis est si caetera nescis.