is not enough that Christ should be appointed of God to be our king and head vnlesse we receiue him for our soueraigne yeelding vnto him our faith and obedience which if we neglect notwithstanding God hath appointed him king and head ouer his Church yet he is not so vnto vs. Now the Church receiueth Christ to bee their king first The Church receiueth Christ for their king by faith when as with free consent of will and by a liuely saith they doe acknowledge and imbrace him alone for their king head and Sauiour resting wholly vpon him and vpon no other whatsoeuer for their protection preseruation redemption and saluation promising and vowing vnto him alone their alleageance and obedience as being their onely Soueraigne For by true faith wee are ioyned and vnited vnto Christ as subiects to their king and members to their head and when wee doe beleeue in him wee doe as it were with our suffrages and voices choose and imbrace him for our king and head And secondly when as beleeuing this in their minde and heart they are readie with their tongues openly before men to make confession and profession thereof assembling Rom. 10. 10. themselues as his subiects in the publike congregation to worship and serue him their Lord and king in hearing his worde calling on his name and receiuing his Sacraments He further saith that they shall set ouer themselues a head Whereby he signifieth one should not choose a head for another but euery man for his owne selfe For as the iust shall Habac. 2. 4. liue by his owne faith and not by another mans so by his owne faith and not anothers hee receiueth and imbraceth Christ for his King head and Sauiour But what then shall wee thinke of infants who haue not How infants come to haue part in Christ Mark 10. 14. 16. actuall faith are they therefore deferred from hauing Christ their head and Sauiour I answere no for Christ blesseth and prayeth for them affirming that the kingdome of heauen belongeth vnto them And the promises of God are made not only to the faithfull but vnto their seede also Gen. 17. 7. Act. 2. 39. in all which they could haue no part Gen. 17. 7. Act. 2. 39. vnlesse they were vnited vnto Christ in whom alone is saluation What then are they saued by the faith of the Church or of their parents I answere no for euery man liueth by his owne faith vnlesse wee vnderstand it thus that the Church or their parents grounding their faith vpon the promises of God made to the faithfull and to their seede doe by their prayers obtaine faith or the seede and spirit of faith for their children whereby they liue Neither must wee imagine that they haue actuall faith before which goeth illumination and knowledge of Gods promises made in Christ which the beleeuer applieth vnto himselfe seeing then they should lose it againe before they come to age which is not incident vnto true faith which once had is neuer lost But wee are to know that the ordinarie course of vniting them to Christ by faith not agreeing to their age which is not capable therof God vseth extraordinarie meanes supplying all things needfull for this worke by the inward operation of his holy Spirit whereby he regenerateth and sanctifieth them as hee did Ieremie and Iohn the Baptist in their mothers wombe as appeareth Iere. Ier. 1. 5. Luk. 1. 15. 1. 5. Luk. 1. 15. and vniteth them vnto Christ their head it being the chiefe bond of this vnion and so being members of his bodie they haue part in the righteousnesse and merits of Christ their head whereby they are iustified and saued Furthermore speaking of the Kingdome of Christ ouer Christ the only head of the Church his Church he doth not say that they should set him ouer them for their King but for their head which he purposely doth to shew the neere vnion that is betweene Christ and his Church for there is a far more neere coniunction and vnion betweene the head and the body then is or can be betweene the King and his subiects Now this so agreeth to Christ to be the head of his church as that it agreeth to no other besides him for it was necessary that the head of the church should be both God and man for if he had bin God alone there could haue bin no proportion and consequently no communion betweene the head the members if man alone he could not haue quickned his body which was dead in sinne nor offered to God the Father a sufficient price for the redemption thereof nor vanquished the spirituall enemies of our saluation the diuell the world sinne death and the graue It was necessary therefore that our head should be of both the diuine and humane nature that he might be vnited vnto vs and vnite vs vnto God and so as the Father is his head so he might be head of his Church as the Apostle speaketh 1. Cor. 11. 3. 1. Cor. 11. 3. Christ then alone is the head of the Church and consequently the Pope doth falsly arrogate this title vnto himselfe for as the Church is but one body so it hath but one head otherwise it should be a monster And this the Prophet here sheweth when as he saith that they should set ouer them one head and not be like the Kingdome of Israel and Iuda who were rent and diuided vnder the gouernment of two heads Neither is Christ an idle head who hath referred all the gouernment of his body the Church to his visible and ministeriall head the Pope but he is in euery respect a true head indeed for he it is from whom we deriue our life sense and motion in all the actions of holinesse and righteousnesse he it is that quickeneth his body dead in sinne he it is that prouideth for it and protecteth it from all dangers and the malice and power of all enemies and he also it is who by the scepter of his word and the direction of his holy spirit guideth and gouerneth it as he promised Iohn 16. 13. Iohn 16. 13. And this is the meaning of the words The doctrines That God chuseth vs before we chuse him which from hence arise are these First out of the connexion of this with the former point we learne that we are first gathered together by God into his Church effectually called and chosen to be Gods people before we chuse Christ to be our King and head or will submit our selues to bee ruled by the scepter of his word and Spirit whereby it appeareth that we are not causes of this spirituall vnion with Christ nor of those royall dignities and excellent benefits which hereby are deriued vnto vs but the free grace and mercy of God which before we haue any desire of attaining hereunto preuenteth vs with his loue calling and chusing vs to this glorious and happy estate when we had neither ability nor will
to aspire vnto it God therefore did not chuse vs for his subiects because first we made choice of him to be our King and head but as the Apostle saith of his loue wee loued him because he loued vs first 1. Iohn 4. 19. so may we speake of the 1. Iohn 4. 19. fruits of his loue we come vnto him because first he called vs we chuse him for our King and head because first he chuseth vs for his subiects and members we submit our selues to his gouernment because first he ruleth and ouer-ruleth vs by his spirit with the inward working thereof inclining vs to holy obedience who naturally are stubburne and rebellious so that all our works and duties towards God are but the effects of his gratious working in vs and nothing but inferiour motions of that first mouer and as it were but reflections of those heauenly beames of Gods grace and goodnesse which shine vpon vs. The second thing which we are to obserue is that as That as soone as God hath chosen vs into his Church we chuse him soone as we are gathered into the Church and chosen by Christ to be his subiects and members then presently doe we chuse him to be our King and head submitting our selues to be ruled and gouerned by the scepter of his word and holy Spirit For God doth not worke vpon vs as vpon stockes and stones but as vpon reasonable creatures who being first set a worke by his holy Spirit doe worke together with him Whereby we may learne whether God hath chosen vs and effectually called vs to this high dignity of being the members of Christ not by entring into Gods secret counsels but by descending into our selues searching and examining our owne hearts whether we haue made choyce of Christ to be our head and gouernour for if we haue so done then assuredly he hath called and chosen vs seeing our chusing of him to be our head is but an effect of his chusing of vs to be his members Now further wee may know whether in deede and truth we haue chosen Christ to be our head by examining our owne hearts whether we haue submitted our selues to be guided and directed by his holy Spirit Which if we haue not done then certainely whatsoeuer we professe we haue not chosen Christ to be our head and consequently we can haue no assurance that we are chosen by Christ to be the members of his body Thirdly we are to obserue that the Church doth not onely after a generall manner set ouer them Christ to be their Euery true member of Christ applieth him vnto himselfe by his own faith head but euery member thereof doth particularly make choice of him to himselfe whereby we learne that neither the faith of the Church nor the faith of our parents is sufficient to make vs true members of Christs body vnlesse we particularly appropriate him vnto our selues by our owne faith for as no man is rich wife or learned by the riches wisedome or learning of another man but by his owne so is no man faithfull by anothers faith vnlesse himselfe beleeue The consideration whereof should make vs not to content our selues to be reckoned outward members of a faithfull congregation or to be the children of most faithfull and religious parents seeing euery man is vnited vnto Christ iustified and saued by his owne faith and not another mans and therefore euery one is earnestly to labour by all meanes to attaine vnto this gift of God that he may not only say generally with the Church we beleeue but particularly I beleeue as in the Creed also we professe Fourthly as euery one is to choose a head vnto himselfe so but one onely head Iesus Christ seeing a body with two or many heads is of all esteemed monstrous And therefore That the Pope is to be renounced wee are to renounce the Pope from being our head and to keepe vs to our onely head Iesus Christ submitting our selues wholly and onely to be guided and directed by his word and holy Spirit Lastly we are to obserue what kind of head our Sauiour Christ is our head in the highest degree of all perfection Christ is vnto vs not an idle head or in title onely but such a one as in deed and truth hath in him the nature and disposition of a head in the highest degree of all perfection For he is such a head as intirely loueth vs as being the members of his owne body he is an almighty and most powerfull head who is able to protect and defend vs from all dangers and malice of enemies he is a most vigilant and prouident head who obserueth all our wants and by his al-ruling prouidence prouideth for vs and finally he is a most wise head to gouerne and guide vs in all our waies not onely illuminating vs and giuing vs sight to discerne which is the best course but also deriuing vnto vs strength and motion whereby we are inabled to walke in it And therefore seeing wee haue a head so absolute and perfect in the highest degree of all excellency let vs take heede that we make not choice of any other nor of our selues to be our head but renouncing all other keepe vs wholly and onely vnto him And seing he is a most louing head let vs reioyce in his loue and returne loue vnto him againe and as the arme offereth it selfe to be cut off rather then the head should be wounded so let vs who are the members of Christs body be ready to indure blowes wounds yea death it selfe rather then any wound of dishonour should be inflicted on our head Christ And seeing he is an almighty head let vs trust wholy in his power resting and relying vpon him alone for deliuerance out of the middest of all dangers and from the raging violence of all enemies and seeing he is our carefull and most prouident head let vs not rest so much vpon our owne prouision industry and labour which will often faile vs as vpon his al-sufficient al-seeing and al-ruling prouidence who knoweth all our wants better then we our selues and neuer faileth either in will or power to supplie them And lastly seeing hee is such a head as is infinite in wisedome and all knowledge let vs submit our selues wholly and onely to be instructed gouerned and guided by him not following others directions and traditions nor our owne inuentions For hee is the light of the world and he that followeth him shall not walke in darkenesse but shall haue the light of life Ioh. 8. 12. Which Iohn 8. 12. 12. 35. light being taken away there remaineth nothing but palpable darkenesse Ioh. 12. 35. He is his fathers dearely beloued son whom we must heare Mat. 17. 5. He is our onlie master and teacher of whom we must be instructed Matth. 23. 8. 10. In a word he is our only head and therefore as the members Math. 17. 5. 23. 8. 10. doe not
such direct Testimony yet it may clearely bee proued that it was a place famous or rather infamous for the impious Idolatry there committed as appeareth Hos 9. 15. and 12. 11. Hos 9. 15. and 12 11. Amos. 4. 4. Amos. 4. 4. The reason then why the Prophet doth so earnestly forbid the people of Iuda to come at Gilgall and Beth-auen was not onely because they were consecrated vnto idolatry and therefore in this respect daungerous in that by frequenting these Idolatrous places they might easily bee seduced to joyne with them in their false worship but also because there was more perill of these places then of others in regard of that reuerend estimation the people had of them for the reasons abouesaid And this also was the cause why hee specially maketh mention of these two places vnder which he comprehendeth all the rest of like qualitie because as they were more famous then eyther Dan or any other of the high places so also in respect of their credit with the people much more dangerous Now in the forme of the prohibition wee are further to obserue that hee doth not onely prohibite them to sacrifice in these places but not so much as to ascend or goe vnto them not that it was not lawfull for them to come into these places for their ciuill affaires and worldly businesses but by this strait prohibition hee implyeth that hee would as little as might be haue them to frequent the company of Idolaters but especially that it was altogether vnlawfull for them who professed Gods true Religion to bee present at their idolatrous sacrifices and other solemnities whereby in time they would bee seduced to immitate them in their superstitions And thus wee haue seene what was the first meanes of idolatrie the other is that they should not ioyne with them in their religion which consisted of true and false worship mingled together In these words nor sweare the Lord liueeth In which words hee doth not forbid the lawfull vse of an oath which being made in truth righteousnesse and judgement is a part of Gods worship which is expresly commaunded in his word as appeareth Deut. 6. 13. and Deut. 6. 13. 10. 20. Ier. 4. 2. But onely restrayneth them from imitating the practise of the Idolatrous Israelites who ioyned the worship of God prescribed in his word with their owne inventions and superstitions and though they serued idols yet swore not onely by them but also by the true Iehouah as appeareth plainely Amos. 8. 14. They sweare by the Amos. 8. 14. sinne of Samaria and say thy God O Dan liueth c. So Zeph. 1. 5. Zeph. 1. 5. the Lord threatneth his judgements against those in Iuda vvho did worship and sweare by the Lord and sweare by Malcham The sinne therefore which is here forbidden is their ioyning a true oath with false worship and the seruice of God with the seruice of idols So that these words haue reference to the former after this manner if yee goe to Gilgall and Beth-auen to communicate with idols in their idolatrie doe not presume to sweare by the Lord nor to make profession of his religion for he cannot abide that there should bee any mixture of his true worship with idolatrie nor that the same mouth should sweare by his name and call vpon idols Neither doth hee heere simply forbid them to sweare at all but that they should not vse this forme the Lord liueth As though hee should say if yee worship Idols sweare by them also if yee will but haue nothing to doe with my name in your oathes vnlesse you turne from your idolatrie And according to this sense the words may fitly be reade as a learned Hebritian Drusius hath obserued by a disiunction after this manner Come not at Gilgall or sweare not the Lord liueth Now vnder this one perticular part of Gods seruice by an Psal 63. 11. oath is comprehended his whole worship as also it is taken Psalm 63. 11. And so generally they are here forbidden to make any manner of mixture and composition betweene idolatrie and any part of Gods true worship So that the 1 King 18. Lord requireth of them the same thing which Elias required afore times of the Israelits 1 King 18. If Baal be God serue him but if Iehouah be God serue him that is you are Psal 50. 16. Math. 6. 4. Eze. 20. 39. 40. at your choyse whether yee will serue but the Lord will no longer indure that you should halt betweene both So Psal 50. 16. Math. 6. 4. Ezech. 20. 39. 40. The doctrines And thus much concerning the meaning of the words The Lord vseth the meanes of our conuersion vntill our estate is desperate The doctrines which doe hence arise are diuers First vve may here obserue that as the Lord giueth ouer those whose estate is desperate and incurable to runne on in the headlong course of sinne to their destruction So contrariwise where there remayneth the least shew of hope hee neuer forsaketh his people but vseth all meanes to bring them to Repentaunce that they may bee saued An example hereof wee haue in this place for when the people of Israell were past cure hee causeth his Prophet to labour with the men of Iuda for their reformation who were not so deepely sunke in rebellion So when neyther the heauenly Sermons nor wonderfull Miracles of Iesus Christ would draw the Iewes to repentance hee causeth the Apostles to preach the Gospell to the Gentiles that they at least might bee gathered to his Church and that hereby in an holy emulation the Iewes also might bee converted to the Faith So although the Land of Iuda vvas exceedingly defiled with sin so as from the crowne of the head vnto the sole of the foote there was nothing sound in this polliticke body yet doth hee when they professed open emnitie call them to a parley offering vnto them reasonable conditions of Peace namely that if they would turne vnto him by vnfained repentance hee would make their scarlet sinnes as white as snow Esay 1. 18. Esay 1. 18. Now the cause hereof is not in any desert of sinners who hauing already by their sinnes prouoked Gods fierce wrath rather merit his heauie punishments but in the Lord himselfe who is of such infinite mercy that he desireth not the destruction but the conversion of sinners would haue all men to bee saued and come to true knowledge and vnfayned repentance as appeareth Ezech. 33. 11. 1 Tim. 2. 4. Ezech. 33. 11. 1 Tim. 2. 4. And to this purpose hee sendeth his Prophets to call them and multiplyeth his benefits to allure them and also visiteth their sinnes with gentle chastisements that hee may reclayme them yea and after they haue long had these meanes of conversion the Lord in infinite patience is content to wayte their leasure as it is Esay 30. 18. and neuer Esay 30. 18. bringeth vtter destruction till there
are to liue like Gods subiects and doe seruice to their Lord and Sauiour who hath redeemed them to this purpose 1. Cor. 6. 20. and then to the kingdome of glorie where they shall receiue a rich reward for their seruice euen a crowne of glorie and euerlasting happinesse First then they must ascend out of the kingdome of darkenes Of our comming out of the power of darkenesse by vocation and iustification sinne and Satan into the kingdome of grace which is done first when as Iesus Christ hath effectually called them gathered them into his Church and vnited them vnto himselfe making them members of his owne body by vertue of his holy spirit and the fruit thereof a liuely faith By which vnion they haue right and propriety vnto the righteousnes death and merits of Christ their head whereby they are iustified in the sight of God for the iustice of God being fullie satisfied by the death and merits of Christ and the debt of our sinnes being discharged they are pardoned and done away and we being clothed with his righteousnesse and actuall obedience are accepted and reputed of God as iust and so reconciled vnto him and adopted for his sonnes in Christ And this is the first kind of our ascending out of the land and kingdome of darkenesse when as we are freed and deliuered out of the power of Satan and sinne in respect both of the guilt and punishment thereof so that now it cannot condemne vs nor any longer detaine vs as prisoners vnder the arrest of the law in the prison of death and vtter darkenesse And of this ascension the Apostle speaketh Ephes 2. 4. 5. 6. Secondly they ascend out of the kingdom of sin Satan Ephes 2. 4. 5 6. Our cumming out of the power of sinne by sanctification into the kingdom of Christ when as being vnited vnto him they haue part in his death and resurrection by the vertue and power whereof sinne is mortified in them and they raised from the death of sinne to holinesse and newnesse of life so that now their harts and affections their words and actions their life and conuersation is quite changed for whereas whilest they liued in the land of darkenesse vnder the kingdome of sinne and Satan they were wholly earthlie carnall and diabolicall now being ascended out of the land into the kingdome of Christ they are spirituall and heauenly their heart and affections which in former times did lie groueling on the earth minding nothing but worldlie and carnall things are now mounted aloft so that though their bodies be on the earth yet their conuersation is in heauen from whence they expect their Sauiour the Lord Iesus Christ Phil. 3. 20. And being risen with Christ they doe not Phil. 3. 20. seeke those things which are on the earth but those things which are aboue as the Apostle speaketh Col. 3. 1. And as Col. 3. 1. they rise aloft in heart and affections so also in words and actions which are not as in former times carnall and earthly but spirituall and heauenly Of this ascension the Apostle speaketh Rom. 6. 4. 5. 6. And this is that first resurrection of Rom. 6. 4. 5. 6. which Iohn speaketh in which whosoeuer haue their part are blessed because on such the second death hath no power Apoc. 20. 6. Apoc. 20. 6. And thus the Church and people of God ascend out of the land of darkenesse and the kingdome of sinne and Satan first by their iustification whereby they are freed from the imputation guilt and punishment of sinne so that it cannot Rom. 8. 33. 34. accuse and condemne them and secondly by their sanctification when by vertue of Gods spirit dwelling in them and applying vnto them the death and resurrection of Christ they doe by little and little subdue and mortifie the power of sinne so that it doth no longer reigne and rule in them as Rom. 6. 12. in former times and hauing lessened and abated the corruption doe begin to rise from the death of sinne to newnesse of life yeelding voluntarie obedience to Gods commandements The second manner of the Churches going vp or ascending Of our ascending out of the land of darkenesse into the kingdome of glorie out of the land of darkenesse the kingdome of sinne and Satan is when they ascend into the kingdome of glorie whereof there are three degrees the first whereof is in this life which is onely in hope and in respect of the certaine assurance of their full and perfect deliuerance out of the kingdome of sinne and Satan and of their entrance into and possession of the kingdome of heauen The which their hope and assurance is grounded vpon their vnion with Christ for being assured that Christ their head clothed with their flesh is ascended into heauen they haue no lesse assurance that they his members shall also ascend thither seeing the vnion betweene them is inseparable And this is that ascension of which the Apostle speaketh Ephes 2. 4. 5. Of which in respect Ephes 2. 4. 5. of the certaintie of faith Gods people haue such full assurance that they are said not onely to hope for it but alreadie to haue entred into it and to haue taken possession of it Ioh. Ioh. 3. 36. 3. 36. He that beleeueth in the Sonne hath euerlasting life So 1. Ioh. 3. 14. We know that we are translated from death to life 1. Joh. 3. 14. because we loue the brethren The second degree of their ascension out of the kingdome of sinne and Satan into the kingdome of glorie is at the time of their dissolution when their bodies resting in the graue their soules haue entrance into a reall possession of the heauenly ioyes And of this the Wise man speaketh Eccles 12. 7. And dust returnes to the earth as it Eccles 12. 7. was and the spirit returnes to God that gaue it And the Apostle Paul thus desireth to bee dissolued that his soule might be with Christ Phil. 1. 23. Phil. 1. 23. The last degree is their full and perfect liberty which shall be at the day of the generall resurrection when as body and The last degree of our liberty soule shall be vnited together and being fully freed from the power of Satan sinne death and corruption shall for euer inherit the vnspeakeable ioyes of Gods Kingdome And this also they attaine vnto by vertue of that vnion which they haue with Christ whereby their bodies and soules being inseparably ioyned vnto him they by vertue of his spirit dwelling in them and applying vnto them the power of his resurrection are also raised and ascend into heauen that where he their head is there they his members may be also And of this the Apostle speaketh Rom. 8. 11. But if the spirit of him Rom. 8. 11. that raised vp Iesus from the dead dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies
of Israel appeareth by the order of the words where first it is said that she was not his wife and then that he was not her husband for the Lord did not forsake her before shee forsooke him hee did not deny to bee her husband before she refused to be his wife hee did not cease to performe his couenants which hee made with her of grace protection and preseruation before she withdrew her loue falsified her faith denied her seruice and obedience and went a whoring after strange gods And therefore there was no cause why for this diuorce they should expostulate with God and impute any fault vnto him but rather they were to lay the blame vpon themselues who by their spirituall fornications had broken off the mariage knot and had refused to be the Lords spouse so that hee was constrained to proclaime this diuorce because she had first refused him The like place vnto this we haue Esay 50. 1. Thus saith the Lord Where is the bill of your mothers diuorcement whom I haue cast off or who is the creditour vnto whom I haue solde you Behold for your iniquities are ye sold and because of your transgressions is your mother forsaken Where the Lord expostulateth with the Iews concerning the cause of their reiection and sheweth that the cause was not in him but in themselues and this he proueth by an olde rite and custome vnder the Law which was that those who were put away by the husband had a bill of diuorce giuen vnto them and that Deut. 24. 1. parents which were deeply indebted sold their children to satisfie their creditors as appeareth Exod. 21. 7. 2. King 4. 1. But I saith the Lord neuer put you away for if I did where Exod 21 7. 2. King 4. 1. is the bill of diuorcement neither did I sell you for where is the creditour to whom I stand indebted And therefore the fault is not in me but in your own iniquities and in the transgressions of your mother why you are sold and shee diuorced So Ier. 3. 8. Ezech. 16. Jer. 3 8 Ezech. 16. And this is the meaning of the diuorce which the Lord commandeth should be denounced The doctrines which The Law and the Gospell must be intermixed in the ministerie of the word hence arise are diuers First out of this mixture of Legall comminations with Euangelicall consolations Gods Ministers may learne spirituall discretion neither onely to thunder out the threatnings of the Law nor wholly to stand vpon Euangelicall promises but in their sermons to mixe the one with the other that whilest they beate downe the pride and presumption of secure hypocrites they doe not altogether exanimate deiect those who are truly humbled and contrariwise that whilest they comfort and raise vp Gods children who are afflicted in mind and deiected they doe not confirme proud hypocrites in their securitie and presumption Neither is this course profitable alone in respect of hypocrites and secure worldlings but also in respect of Gods deere children for being partly flesh and partlie spirit as in respect of their spirituall part they haue neede to heare the sweete comforts of the Gospell for the confirmation of their faith so had they in regard of the flesh neede to heare often of the threatnings of the Law to restraine them from sinne to beate downe pride presumption and securitie and to containe them in holy obedience Secondly we may obserue the nature of hypocrites who The nature of hypocrites to expostulate with God when they suffer the punishment due vnto their sinnes are ready to expostulate with God and to calumniate his iustice of crueltie as though their punishment were either altogether vndeserued or else at least farre greater then their sins To this purpose they vse all friuolous pretences to excuse their faults laying them of themselues vpon others yea rather then faile they will not sticke to accuse God that they may excuse themselues And therefore the Lord is faine oftentimes to expostulate the matter with them to cleare himselfe from all imputation of fault and to conuince them of their sinnes that they may be brought to true repentance An example hereof we haue in our first parents Gen. 3. 12. Gen. 3. 12. 4 19 Ier. 2. 35. Mal â— 8. 1. King 18. 17. Math. 25. 24. 13. In Caine Gen. 4. 13. In the Iewes Ier. 2. 35. Mal. 3. 8. In Ahab 1. King 18. 17. In the vnprofitable seruant Mat. 25. 24. 26. Thirdly we here learne when we suffer affliction or beare We must not murmure against God in our afflictions our punishment that we doe not murmure and expostulate with God as though he dealed more seuerely and rigorously with vs then we haue deserued but let vs descend into our selues and examine our owne hearts and consciences and so shall wee find that not the Lord but our selues are in fault that our punishment is farre lesse then our sinnes and that it is the great mercie of the Lord that we are not vtterlie consumed as the Church confesseth Lament 3. 22. And this Lament 3. 22. course must be taken of euery one of vs before we will euer be truely humbled and brought vnto God by vnfained repentance or before the Lord will euer bee mooued to pardon our sinnes or release our punishment For none will euer sorrow for those sinnes of which they thinke they are not guiltie there is none wil lay them to hart be humbled vnder the weight of them so long as they pretend excuses and seeke to put off their burthen from their owne to others shoulders and so long as wee content our selues with these fig-leaues we wil neuer looke after a better garment to hide our nakednesse Againe the Lord will neuer absolue vs before we condemne our selues he will not pardon our sinnes till we setting aside all excuses ingenuously and freely confesse them he will neuer case vs of this burthen whilest with false pretences we seeke to vnloade our selues neither will he euer make vs partakers of his mercy till we acknowledge that we haue deserued the extremity of his iustice as may appeare by the former examples Fourthly wee are to obserue that the children are commanded That particular men may expostulate with their mother the Church to expostulate not onely one with another but also with their mother the Church that so both the particular members and the whole Church in generall comming to a sight of their sinnes and condemning themselues for them they might bee brought to true repentance Whence wee learne what dutie is owed by children to their parents and by particular members to the whole body of the Church namely they are so to honour them that God bee not dishonoured so to excuse them that God bee not accused so to hide their faults from others that they doe not ignorantly foster them in themselues The Papists crie out vpon vs for discouering the nakednesse of their Church which
especially their magistrates superiors goueruours both ecclesiastical and ciuil so by the children we are to vnderstand the particular members of this Church especially subiects and inferiours For the Lord contenteth not himselfe with a generall denunciation of his heauy iudgements against the whole Church but he descendeth to particulars and specially applieth his threatnings to euery particular member of this body that so hee may bring the mother and the children the whole body and the seuerall parts superiours and inferiours vnto true repentance Superiours when as they consider that not onely they themselues shall haue the greatest measure of punishment inflicted on them because by their authority and example they haue bin the ringleaders vnto al wickednes but also that the poore people committed to their charge whom they ought as tenderly to loue as the kinde mother her deare children shal through their bad example and ill gouernment fall into the like sins so be made obnoxious to the like punishmēts So likewise inferiours may be drawne to repentance when as they consider that their following of the example of their superiours and obeying their authority in euil will not priuiledge them frō Gods iudgements but being partakers with thē in sin they shall also be partakers of their punishments And so much for the persons The punishment it selfe is that the Lord will haue no mercy or pittie vpon them not that the Lord will vtterly and absolutely exclude them from mercy but onely on this condition if they perseuered in their sinnes without repentance neither doth hee debarre them of all mercy in regard of their eternall saluation but in respect of their temporary reiection from being his people and children as may appeare by the latter part of the chapter The meaning therefore of these words is this that as he had denied to haue pitie vpon the mother and had diuorced her stripped her and made her like a wildernesse c. so neither would he haue any compassion of the children to to spare them but would bring vpon them the same punishments which he had denounced against their mother And this is the punishment here denounced The cause moouing the Lord to inflict it is expressed in these wordes For they bee the children of fornications In which words is contained a twofold cause of the childrens punishment the first because they are the children of fornications that is the issue of an adulterous mother or more plainely thus because they are members of an idolatrous Church who by their gouernours ciuill and ecclesiasticall are nuzled and nursed brought vp and instructed in idolatry and a false religion The first cause therefore why the Lord reiecteth the children is in the mother that is in the whole Church especially their gouernours and rulers both ecclesiasticall and ciuill because by the former they were taught not a true but a false and idolatrous religion and by the other were not restrained from idolatry and false worship and vrged to worship the true God after a true manner but rather by their example inticed and by their authority forced to forsake the true God and follow idols But here it may be demanded whether the sinne of the How God punisheth the sinnes of gouernours in the people gouernours is a iust cause to mooue the Lord to punish the subiects To which I answer that there are two sorts of punishments the first corporall and temporall the second spirituall and eternall In respect of temporall punishments it is iust with God to punish the sinnes of parents in children and of gouernours in the subiects because in respect of the whole body they are parts and members belonging vnto them as the chiefe and principall and therefore whilest the children and subiects suffer punishment the parents and gouernours are punished in them 2. Sam. 12. 14. 24. 12. 17. 2. Sam. 12. 14. 24. 12. 17. But in respect of spirituall and eternall punishments the Lord doth not inflict them vpon the children and subiects for the sinnes of the parents and gouernours positiuely vnlesse they likewise partake with them in their sinnes and follow their wicked example howsoeuer hee may iustly for Ezech. 18. their sins lay vpon them priuatiue punishments by withholding from them his grace and the gifts of his holy spirit which he is not bound to giue of which they being depriued runne into sinne and so make themselues obnoxious to positiue punishments Now these children of which the Prophet speaketh were not onely borne of an idolatrous mother but also they themselues liued and continued in that idolatry in which they were bred and instructed And this is the more principall cause why these children are punished because they liked and approued imbraced and liued in the idolatry of their mother for not simply to haue been the children and members of an idolatrous Church nor to haue been brought vp and instructed in her idolatries is a cause which moueth the Lord to reiect any if afterwards they hate and forsake the idolatry of their mother and loue and imbrace the pure and sincere worship of God The which was the state of many of Gods children in the common apostasie of the Israelites and is the state of many who haue come out of the spirituall Babylon being begotten vnto God by the immortall seede of his word But these of whom the Prophet speaketh had not onely in times past been but presently were the children of fornications they were not onely brought vp in idolatry but still they liked and liued in it and this he implieth when as he faith not that they had been but presently were the children of fornication And this is the meaning of these words The doctrines to be obserued out of them are these First wee may note that That particular application is necessary in the ministery of the word the Lord contenteth not himselfe with a generall denunciation of his iudgements against the whole Church of Israel but also applieth them specially to the particular members thereof The which example is to be imitated of Gods Ministers especially considering that such is the selfeloue pride hypocrisie and security of men that they will make no application of generall reprehensions and threatnings vnto themselues so long as they can shift them off and apply them vnto others An example hereof we haue in the secure Israelites Esa 28. 15. and in the Priests and Pharisies Matth. Esa 28. 15. Matth. 21. 41. 21. 41. yea Dauid himselfe made no vse of the generall parable for his humiliation till it was particularly applied 2. Sam. 12. 7. And therefore because that which is spoken to all is 2. Sam. 12. 7. spoken to none it hath been the custome of all Gods true Prophets and Ambassadours to make particular application of their general doctrines to the special vse of their own hearers so Nathan to Dauid 2. Sam. 12. 7. Peter to the Iewes 2. Sam. 12. 7. Acts 2. 23. Act. 2. 23. all
the Prophets to their seueral peoples to whom they were sent And this duty is to be performed of all faithfull Ministers for they are Gods stewards and therefore they are not to suffer euery one to rush into the storehouse of Gods word and to take what pleaseth them but they must giue euery man his owne portion in season as it is Luke 12. 42. Luke 12. 42. They are the Churches Surgeons to cure their spirituall wounds and sores of sinne and therefore they must not onely make good plaisters but also they must apply them to their sores and wounds for otherwise many are so senselesse that they feele no paine and therefore desire no helpe many so wayward and impatient that they will rather let their spirituall wounds putrifie through securitie and presumption then abide the cure fearing the plaister more then the wound Secondly wee may obserue that the idolatry and other grieuous sinnes of the whole Church especially of the gouernours God punisheth the sins of gouernours in the people both ecclesiasticall and ciuill being not repented of do moue the Lord not onely to punish the whole body but also the particular members that is subiects and inferiours if not with spirituall as when they are not partakers with them in their sinnes yet at least with temporall punishments because being one body the sinne of superiours is not onely punished when the punishment is inflicted on themselues but also vpon the inferiours as being parts of them and members of the whole body But besides corporall afflictions they make them also obnoxious vnto Gods wrath and eternall punishments when as by their false doctrine authoritie and euill example they mooue and allure them to imbrace their idolatrie and other sinnes An example wherof we haue in the papacie where because the whole Church is idolatrous especially their Magistrates and Cleargie therefore priuate men being by their false doctrine authoritie and example nuzled and instructed in idolatrie are together with them diuorced from God and ouerwhelmed in the common destruction So that the first and more remote cause of this their punishment is in the whole Church and gouernours thereof the next and immediate cause is the idolatrie of euery particular man which himselfe committed being seduced by the false doctrine and euill example of their adulterous mother The consideration whereof should make superiours most carefull to acquaint themselues with Gods truth and to imbrace and professe his true religion to forsake and detest all manner of false worship and idolatrie and to auoid all other grieuous and open sinnes or if they haue fallen into them speedily to repent of them seeing hereby they do not only draw vpon themselues the heauiest measure of punishment for the mighty shal be mightily tormented but also by their sins not repented of do make their VVisd 6 7. subiects and inferiours which they should loue as their children and parts of their owne bodie guiltie of their sinnes and obnoxious to their punishments 2. Sam. 24. 17. 2. Sam 24. 17. That it is not sufficient to conforme our religion to the religion of superiours Thirdly subiects inferiors priuate men may here learne that in respect of their religion it is not sufficient to conforme themselues to the religion of their gouernours nor in respect of their faith to beleeue as the Church beleeueth nor in respect of their manners to liue according to the example of their superiours but euery one ought to informe himselfe of Gods true religion and to be assured out of Gods word that he worshippeth the true God after his reuealed will and to leade his life not according to the example of others but according to Gods precepts with which he is throughly to be acquainted for it will not excuse vs to say that we haue bin seduced by false teachers mislead by ill gouernours allured by the wicked example of superiours seeing euery man is to liue by their owne faith to bee directed by his owne knowledge and to be approoued or condemned by his owne life and actions And therfore the only priuiledge which he shall haue by the false religion idolatrie and wicked examples of his superiors is that hauing sinned with them for company they shall haue their company also in suffering punishment Lastly we may here obserue that the Lord will not reiect That former idolatrie repented of doth not cause God to reiect vs. vs because we haue bin the children of an adulterous mother in time past so that we hate and forsake her fornications and leauing her as an adulterous harlot do cleaue vnto our heauenly father for it is not said here that the Lord would exclude them from his mercie because they had been but also presently were the children of fornications that is not onelie borne of an adulterous harlot but also approouing and following her spirituall whoredomes The consideration whereof serueth for the comfort of those who hauing been borne and brought vp in poperie and idolatrie are conuerted vnto the truth for howsoeuer if they had continued with thir mother the great whore of Babylon and committed Apoc. 18. 4. with her spirituall whoredome they should haue been forsaken and so perished together with her yet being now come out from Babylon they shall not be partakers with her in her sinnes and punishments but being regenerate and borne anew vnto their heauenly father by the immortall seede of his word and Gospell they shall be exempted from her plagues admitted as legitimate and made capable of that heauenly inheritance which God rescrueth in store for all his children ANd so much concerning the diuorce between the Lord and the Church of Israel In the next place is the cause thereof expressed to wit the sinne of the people especiallie their idolatrie and vnthankfulnnsse and afterwards the punishments due vnto their sinnes are threatned The first is contained in these words Vers 5. For their mother hath Vers 5 plaied the harlot she that conceiued them hath done shamefully for she said I will goe after my louers that giue me my bread and my water my wooll and my flaxe mine oyle and my drinke In which words are contained first their idolatrie and spirituall Exposition whoredomes and secondly their ingratitude Their idolatrie is first plainely expressed and afterwards aggrauated It is expressed in these words For their mother hath plaied the harlot Where still he continueth the allegorie of marriage adulterie and diuorce shewing and proouing that there was iust cause why the mother was diuorced and the children reiected because the mother had plaied the harlot and so her children were an adulterous issue Neither had she only before or after committed whoredome but euen in the generation of these her children shee had conceiued them of the seede of fornication for otherwise howsoeuer shee was a harlot yet her children should haue been legitimate and therefore vnlawfully disinherited but they were not onelie borne of an harlot but also in
by the outward pompe and prosperitie of their Church especially of their Pope Cardinals and Bishops ANd so much concerning the peoples sinne of Idolatrie and the first branch of their vnthankfulnes in ascribing their benefits to their Idols In the next place he denounceth threatnings against them for their sinnes in these words Vers 6. Therefore behold I will stop thy way with thornes and Vers 6 7. make a hedge that she shall not finde her paths Or thus Therefore behold I will hedge thy way with thornes and will make a wall c. Vers 7. Though she follow after her louers yet shall she not come at them though she seeke them yet shall she not finde them Then shall she say I will go and returne to my first husband for at that time was I better then now Or thus And she shall follow her louers and shall not come at them and she shal seek them and shall not find them c. In which words are contained two things first a punishment The exposition denounced and secondly the effects of this punishment in the people In the first we are to consider the parties against whom it is denounced and the nature and qualitie thereof The parties are those amongst the idolatrous Israelites who though they were not yet called belonged to Gods election for though the Prophets speech be directed to all those idolatrous Israelites who said I will go after my louers yet it is to be vnderstood Synecdochically of those alone amongst them whom it was Gods purpose to conuert saue For not only the reprobate but also the elect fall into this sin of idolatrie sometimes of ignorance and sometimes of infirmity being either drawne with feare or allured by profit pleasure or prefermēt such were these vnto whō the Prophet speaketh who said that they would go after their louers telling them that the Lord would crosse them in their resolution and stay them in the middest of their course And that it is to be vnderstood of the elect onely it may appeare first because the Lord doth not lay thornes in the way of the reprobate to discourage and hinder them from their idolatrie and other wickednesse but leaueth them to their owne wils and lustes to run on without impediment in the broad way which leadeth to destruction but he crosseth those in their wicked designes who belong to his election and either first or last he hindereth thē in their wicked waies not suffering them to run on in their course of sin into which their corrupt flesh leadeth them Secondly it is said in the 7. vers that being thus crossed in their purposes they should hauing come to a sense and feeling of their miserie returne vnto the Lord by true repentance which cannot bee vnderstood of the reprobate idolaters but only of the elect And so much for the persons In the punishment it selfe is expressed first the cause thereof secondly the qualitie of the punishment thirdly the end why it is inflicted The cause in these words Therfore behold which haue relation to the former verse and point out the sin which was the cause of this punishment as though he should say Because you haue bin so obstinate impudent in your idolatries as that you haue not stucke to say openly that you would still go after your louers therefore you shall not haue your wils nor be able to performe your wicked purposes for I will lay thornes in your way and so hinder you that you shall not go forward in your course The qualitie of the punishment is expressed in these words I will hedge thy way with thornes and make a wall for so the originall text readeth Where he continueth the allegorie shewing that if they like harlots wander abroad and run after their louers he will keepe a more straite watch ouer them and restraine them will they nill they from gadding abroad or else which I rather think he alludeth to the custome of husbandmen who when their beasts will not keep in their owne pasture do make strong their fence and hedge them in and if this wil not containe them they make walles of mud or stone to make them sure for leaping ouer So the Lord threatneth that if they will not bee contained in his Church but wil leap ouer vnto their Idols and false gods he will prouide a hedge and a wall to keep them in Now this hedge of thornes and strong wall of which he speaketh are crosses and afflictions as the diseases of the bodie sorrow of mind warre famine pouertie and such like which are compared to thornes for as when thornes lie in our way they prick molest and grieue vs keeping vs from going forward vnlesse it be with great paine and difficultie so in the way of our pilgrimage these thornes of afflictions vex and trouble vs by tormenting the bodie and wounding the minde And in this sense is the word taken Ios 23. 13. where the Lord threatneth that the cursed nations whom Josh 23. 13. the Israelites had not cast out should be as whippes on their sides and thornes in their eyes that is causes of their great affliction and molestation So Ezech. 28. 24. The Lord promiseth Ezech. 28. 24. that the Zidonites should be no more a pricking thorne to the house of Israel Whereas therefore the Lord threatneth that he would stop their way with thornes and with a wall the meaning is that he would keepe them from following their Idols by afflictions and if lesser afflictions would not containe them he would inflict vpon them such grieuous calamities as like a strong wall should keep them in and hinder them from following their false gods By which as he vnderstandeth in generall all the afflictions and miseries which he sent amongst them so especially their siege and captiuitie by the Assyrians for when they were besieged by them and when being vanquished they were led away captiue then they were hedged in and compassed with a strong wall so as they could not as in former times go to worship their golden calues in Dan and Bethel The end why the Lord thus dealeth wirh them is expressed in these words That she should not find her pathes wherby is meant that the Lord would therefore hedge and wall them in with afflictions that they should not go forward in their ordinarie course of committing idolatrie the which is called her pathes because as by often going in the same way a path is made by the continuall treading of mens feet so shee so vsually and commonly frequented her Idols that her idolatries seemed as her path and common way wherin she daily and continually walked And this is the meaning of these words The instructions God stoppeth the elect in the course of their sin with the hedge of afflictions that we are to gather out of them are these First we may obserue that howsoeuer the Lord doth often suffer the wicked and reprobate to goe forward in
malice for their owne destruction Fourthly we may here obserue what is the chiefe cause of The Lord is the chiefe author of our peace our peace and tranquillitie namely not our owne power and policie or strength of neere adioyning friends but the Lord himselfe and therefore when we do enioy it as wee haue done for many yeares let vs ascribe the whole praise and glorie vnto God who is the author thereof and let vs Esa 45. 7. 2. Chron. 14. 6. make this vse of our great peace and tranquilitie with more diligence to doe God seruice both priuately at home and publikely in the congregation which is the chiefe end why the Lord hath giuen this peace vnto vs. Lastly we may here obserue a notable marke of those that Christian securitie a true note of our conuersion are truly conuerted vnto God reconciled in Christ namely when as with a Christian securitie we can rest vpon Gods prouidence and protection after we haue attained vnto some assurance of the pardon of our sinnes not onely when the world promiseth safetie but also in the middest of troubles and dangers for there is no such peace to the wicked who Esa 57. 21. howsoeuer they are bold and confident in their prosperitie yet when they are ouertaken with any vnexpected danger faint with feare and are perplexed with a guiltie astonishment whereas they who are at peace with God haue the inward peace of a good conscience which maketh them as the Wise man saith confident as a lion knowing that Gods Prou. 28. 1. prouidence watcheth ouer them which will either deliuer them from danger and euill or turne them to their euerlasting good ANd so much concerning the fourth benefit The fifth followeth which is that neere and inseparable vnion that is betweene Iesus Christ and his Church expressed in these words Vers 19. And I will marrie thee vnto me for euer yea and I will marrie thee vnto mee in righteousnesse and in Vers 19. 20. iudgement and in mercie and in compassion 20. I will euen marrie thee vnto me in faith and thou shalt know the Lord. Where the Prophet proceeding in his former allegorie compareth The exposition The vnion betweene Christ and his Church resembled to mariage Psal 45. the vnion which is betweene Christ and his Church vnto mariage because no other similitude doth more liuely and fully expresse it whereof it is that this spirituall and mysticall vnion is vsually in the Scriptures represented vnto vs vnder this type of mariage wherein Christ Iesus is the husband and his Church the spouse So Psal 45. the vnion of Christ and his Church is shadowed vnder the type of Salomons mariage with Pharaohs daughter the whole booke of Canticles containeth nothing else but the doctrine of this spirituall mariage The Prophet Esay speaketh of it chap. 54. 5. For he that made thee is thine husband whose name is the Lord of hosts c. Esa â—4 5. 6. 62. 5. Ezech. 16. 8. v. 6. ch 62. 5. The Prophet Ezechiel likewise chap. 16. 8. c. And our Sauiour Christ in the new Testament calleth himselfe the Bridegroome of the Church Matth. 9. 15. And chap. Matth. 9. 15. 22. 2. 22. 2. God the Father is compared to a King who married his sonne that is Iesus Christ with the Church The Apostles also vse the same similitude to signifie this vnion So Paul 2. Cor. 11. 2. I haue prepared you for one husband to present you 2. Cor. 11 2. Eph. 5. 23 25. Apoc 19. 7. 21. 2. 9. as a pure virgin to Christ And Eph. 5 23. 25. 32. And the Apostle Iohn Apoc. 19. 7. Let vs be glad and reioyce and giue glorie to him for the mariage of the Lambe is come and his wife hath made her selfe readie So chap. 21. 2. And I Iohn saw the holie citie the new Ierusalem come downe from God out of heauen prepared as a Bride trimmed for her husband and vers 9. Seeing therefore this vnion betweene Christ and vs is in The great similitude betweene our spiritual vnion with Christ and mariage so many places resembled to mariage let vs in the next place consider the great similitude which is betwixt them that so wee may the more plainly conceiue of this excellent mysterie which is the ground and foundation of al our good and happinesse First as vnto euery lawfull mariage there is required that the parties married be of the same kinde and nature so it is in this spirituall mariage for the Sonne of God the second person in Trinitie tooke vpon him our nature and was made flesh that so he might be a fit husband of the Church and the Church is regenerate and purged from her sinnes and corruptions Ioh. 1. 1. of nature that so being made like Christ in holines and vnblame ablenesse she might become a fit spouse for Christ as the Apostle speaketh Ephes 5. 25. 26. 27. So that if Ephes 5. 25. 27 we speake properly neither God the Father nor God the holie Ghost is the husband of the Church but God the Sonne who alone tooke vpon him our nature and became like vnto vs and therfore both this and all the like places of Scripture which speake of the mariage between the Lord and the Church are to be vnderstood properly of God the Sonne And as these persons being of the same nature ought to be of a different sex male and female so in this spirituall mariage Christ is the man or husband the Church is the woman or spouse who was taken out of the side of Christ in his deadly sleepe as Eua out of Adams and therefore may bee said to be bone of his bone and flesh of his flesh of whom he begetteth by the seede of his word and holy Spirit many faithfull children vnto himselfe Secondly as in mariages there ought to be only two ioyned together one man with one woman according to that Matth. 19. 5. And they two shall be one flesh so in this spirituall Matth. 19. 5. marriage there are but two one husband Christ and one spouse the Church for although the faithfull are many in number yet they make but one intire bodie seeing they are conioyned and quickned by the same Spirit as diuers members make but one bodie being quickened by the same soule And as in our ordinarie mariages speciall regard is to bee had that we be not vnequally yoked the godly with the wicked the beleeuer with the infidell as the Apostle chargeth vs 2. Cor. 6. 14. So in this spirituall mariage Christ the husband most iust holie hath had a speciall care not to chuse 2. Cor. 6. 14. but to make his spouse being chosen glorious and without any spot or wrinkle holie and vnblameable by washing away Eph. 5. 26. 27. her sinnes and corruptions with his blood and that first in her iustification whereby her sinnes are pardoned and hid out of
Gods sight with the rich robe of Christs righteousnesse and secondly by sanctification whereby she is freed from the power dominion and corruption of sinne it selfe and made pure and holy the which worke is begun in this life and finished in the life to come Seeing therefore all who are married vnto Christ are also iustified and sanctified hence it followeth that those in whō sinne not only liueth but also raigneth are not espoused vnto Christ for hee who requireth at our hands that wee be not vnequally yoked will much lesse match himselfe thus vnequally Thirdly as in all mariages there is required a double consent first of the parents and secondly of the parties themselues so in this spirituall mariage there is first the consent of God the Father who hath giuen the Church to Christ that he might redeeme and saue it and Christ likewise vnto the Church that he might be the head and husband thereof the which his consent and free good will in this mutuall donation he hath made knowne vnto vs in the Gospell and doth more and more confirme vs in the assurance thereof by the Sacraments of Baptisme and the Lords Supper So likewise there is a mutuall consent betweene the parties for first our Sauiour Christ took our nature vpon him and was made like vnto vs in all things sinne only excepted that hee might become our husband head and Sauiour and this his inestimable good will hee hath made knowne vnto his spouse in that he was content for her sake not only to abase himselfe by taking vpon him the forme of a seruant but also therein to suffer so many miseries ignominie reproch whippings buffetings reuilings crowning with thornes and death it selfe yea the cursed death of the crosse and the anger of God more bitter then all the rest that hereby he might purge his Church from all her sinnes adorne her with his righteousnesse and so make her a fit spoule for such an husband So the Church also giues her consent to this spirituall mariage when as she acknowledgeth Christ alone for her Lord and husband and resteth relieth vpon him only by a true and liuely faith for her prouision of al necessaries protection from all dangers and for eternall happinesse and saluation and when also she endeuoureth to approoue her selfe the spouse of Christ by her holy obedience and subiection vnto his will Fourthly as in mariage there is not only a verball or imaginarie coniunction but also a reall and substantiall vnion not of the bodie alone but also of their hearts and mindes so as they are no more two but one flesh so in the mariage of Christ and his Church the vnion betweene them is reall and substantiall and that in respect of their whole person bodie with bodie and soule with soule neither is the Church vnited vnto Christs humanitie alone but to the whole person God and man for such is the inseparable vnion betweene the two natures of Christ that they who are conioyned with the one are knit to the other likewise So Ioh. 6. 56. Ephes 5. 30. Joh. 6. 56. Ephes 5. 30. 1. Cor 10. 16. 17. 6. 17. 1. Cor. 10. 16. 17. 6. 17. But first of all the vnion beginneth betweene the Church and Christs humane nature and then by meanes hereof it is vnited to the diuine nature likewise for seeing there was no proportion betweene vs and God because he was infinite and we finite therefore there could be no vnion but by our mediator Iesus Christ God and man but being vnited vnto the manhood of Christ wee are hereby also vnited to his Godhead neither can distance of place hinder this reall and substantiall vnion seeing it is spirituall the chiefe bond of this vnion being the holy Ghost who filleth all places and seeing in an earthly mariage distance of place cannot frustrate or take away the vnion which is betweene man and wife much lesse can it breake off this heauenly and spirituall vnion betweene Christ and his Church Fifthly as there are diuers speciall ends of the mariage betweene The ends of our spirituall marriage man and wife as 1. For their mutual good and comfort man being the head and guide of his wife and the wife being a helper to her husband 2. For the auoiding of fornication 3. For generation of children So likewise our spirituall mariage with Christ hath the same ends For it is instituted by God first for their mutuall good namely for the good of Christ because it is good for the husband to bee with his spouse it is profitable for the head to bee ioyned with the members it is for the glorie of a King to bee neere his subiects it tendeth to the perfection of the foundation to be ioyned with the rest of the building it is good also for the Church to be ioyned in mariage with Christ because in him she hath all her good the pardon of her sinnes reconciliation with God sanctification and eternall life and happinesse Secondly for the auoiding of spirituall whoredome whether we vnderstand it specially of idolatrie or generally of all other sinnes wherewith we defile both bodie and soule the which end respecteth not Christ our husband who is pure and free from all sinne but the spouse who being naturally inclined co commit spirituall whoredome with sinne and Satan is restrained by vertue of this spirituall vnion with Christ whereby being made partaker of Gods Spirit these her lusts and concupiscences are mortified and subdued and she contrariwise is inclined to keepe her selfe vnspotted and vndefiled and to performe holy obedience to Christ her husband Thirdly this spirituall mariage was instituted that Christ of the Church might beget a holy seed by his word and Spirit euen euery faithfull man and all the particular members of this bodie For these in diuers respects may be called both the spouse and children of Christ his spouse as they are ioyned vnto him by a liuely faith in mariage his children as they are begotten vnto him of the Church by his word and Spirit Sixthly as betweene maried persons many duties are mutually Duties to be performed in our spirituall marriage to be performed some wherof are commune to both and some proper to either partie so the like duties are performed by Christ and his Church The commune duties are principally coniugall loue faithfulnes cohabitation communication of persons and goods all which on Christs part are performed in the highest degree of perfection for first he hath sufficiently manifested his loue to his Church in that he was content to giue his life for her redemption Ephes 5. 25. Secondly he is so faithfull in keeping his couenant with Ephes 5. 25. her that her vnfaithfulnes and infidelitie cannot make his promise vaine and his faith of none effect Rom. 3. 3. 4. Thirdly he dwelleth with her euen to the end of the world protecting Rom. 3. 3. 4. her by his power and guiding her by his word and
and were diuorced and cast off for their spirituall whoredoms it could not be fitly said of them that the Lord would espouse or contract them to himselfe seeing they only are properly said to be espoused who neuer before were taken to wife but rather he should haue said of them that he would againe be reconciled to her and receiue her to grace So that hereby wee are not to vnderstand that the Lord The properties of our spiritual mariage 1. it is not tēporarie but perpetuall would renue or confirme the old couenant of workes betweene himselfe and the Church of Israel for that was made frustrate by their spirituall whoredomes and rebellion for which they were diuorced and reiected but that hee would make a new couenant betweene himselfe and all the faithfull in the time of the Gospell receiuing them into this neere bond of mariage as pure and vndefiled virgins the which is inuiolably to continue for euer and euer Thirdly the parties contracted are Christ and his Church signified in these words I will marrie thee vnto me Where by thee wee are not to vnderstand the people of Israel according to the flesh but according to the spirit that is all the faithfull both Iewes and Gentiles and by me wee are to vnderstand Iesus Christ who in this spirituall mariage is vnited to his spouse the Church essentially and substantially bodie with bodie and spirit with spirit as before I haue shewed And so much for the contract it selfe The adiuncts hereof are first the perpetuall continuance of this mariage and secondly the conditions thereof which are as it were the mariage bands wherewith it is held inuiolable The perpetuall continuance is noted in these words for euer where the Lord maketh a secret opposition between the couenant of works made betweene him and the Israelites and the couenant of grace made betweene him and all the faithfull for that former mariage was not perpetual but temporarie and of short continuance because the Church of Israel perfidiously violated her mariage faith and persisted not in her loue and obedience towards the Lord her husband but forsaking him prostituted her selfe to commit spirituall whoredome with false gods and therefore was iustly diuorced from him as before we haue shewed but the new couenant of this spirituall mariage betweene Christ and the faithfull shall be perpetuall and inuiolable because he will write the lawes and conditions thereof not in tables of stone but in the fleshie tables of their hearts and will so rule and ouerrule them by his gratious Spirit dwelling in them that they shall neuer breake their couenant nor depart from the Lord their husband The like places of Scripture which may serue for an exposition of this wee haue Esa 54. 8. With euerlasting mercie haue I had Esa 54. 8. 9. 10 compassion on thee saith the Lord thy redeemer vers 9. For this is vnto me as the waters of Noah for as I haue sworne c. vers 10. For the mountaines shall remoue and the hilles shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee Ierem. 31. 31. Behold the daies come saith the Jere. 31. 31. 32 Lord that I will make a new couenant with the house of Israel and with the house of Iacob 32. Not according to the couenant I made with their fathers when I took them hand by the hand to bring them out of the land of Egypt the which couenant they brake although I was an husband vnto them saith the Lord. 33. But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people c. So chap. 33. 20. 21. 22. 25. 26. Iere. 33. 20. 21. Ezech. 16. 59. Iere. 32. 38. 39. Ezech. 16. 59. I will confirme vnto thee an euerlasting couenant Ierem. 32. 38. 39. 40. By all which places it is cleere and manifest that the couenant betweene the Lord and the faithfull is permanent and perpetuall and that both in respect of God and of the faithfull and not only on Gods part as the Papists would haue it who affirme that we may haue certaine assurance of the continuance of this couenant in respect of God because hee for his part will most certainly performe the conditions thereof Iere. 31. 32. howbeit there is cause of doubting that it will be violated and made frustrate by the faithfull because they may lose their faith and all other graces and so forsake the Lord but according to this doctrine there should be no difference betweene the old couenant of works and the new couenant of grace in respect of the perpetuitie thereof for that also on Gods part was most firme and permanent seeing there was not one tittle of his promises which was not accomplished neuerthelesse on the part of the Israelites it was made voide and frustrate because they performed not the condition of faith and obedience Whereas the Lord promiseth that his couenant with the faithfull should be perpetuall and euerlasting not onely on his part but also on the faithfuls because hee would by the finger of his Spirit write his lawes in their hearts Iere. 31. 33. and because hee would also put his feare Iere. 31. 33. 32. 40. into their hearts so as they should not depart from him as it is Iere. 32. 40. And so much for the perpetuitie of this spirituall mariage The meanes whereby the couenant of our spirituall mariage is made perpetuall In the next place he setteth downe the manner how and the meanes whereby hee would make his couenant perpetuall and euerlasting namely by remouing all causes and meanes whereby it might be violated and by tying the faithfull vnto himselfe by such inuiolable bands as it should not bee possible for any thing whatsoeuer to cause a diuorce and separation All which is signified in these words I will marrie 1. The church is maried in righteousnes thee vnto me in righteousnesse and in iudgement c. Where the Lord sheweth first that whereas sinne and vnrighteousnesse might be a sufficient cause to make a diuorce and breake off the perpetuitie of the Churches mariage with him for what communion hath light with darknesse righteousnesse with 2. Cor. 6. 14. vnrighteousnesse he would therefore marrie the Church vnto him in righteousnes that is he would make her righteous first by washing away her sinnes with his own most pretious blood and imputing vnto her his righteousnesse full satisfaction and perfect obedience Of which the Apostle speaketh Esa 54. 14. Rom. 5. 17. 19. And secondly by working in her inherent righteousnesse that is sanctification integritie sinceritie and Rom. 5. 17. 19. vprightnes of heart whereby it should come to passe that
not giue the people warning nor admonish them of their wicked wayes the wicked should dye in their sinnes but their bloud should be required of the watchmans hands The reason hereof is manifest Ezech. 33. 8. for if those whom he hath appointed to be his ambassadors vnto the people liuing in their rebellion that they may tell them of their sinnes and denounce his judgements doe conspire with the people against God sooth them in their sinnes and become the heraulds to proclaime Gods mercies not caring to displease God so they may please the people the Lord in his justice can doe no lesse but punish the rebellions of the people and the treacherous treason of such ambassadours The vse of this doctrine serueth first to stirre vp Gods Ministers Sinceritie required in the Ministers in Preaching Col. 1. 10. with all care and conscience to deliuer that ambassage which they haue receiued from God purely and sincerely not as men pleasers but as the seruants of Iesus Christ Least in seeking popular applause by not reprouing of sinne they cause both themselues and the people to fall into the pit of Gods judgements in the day of his visitation 1. Kin. 22. 14. 1. Kin. 22. 14. Secondly it teacheth the people with all patience and reuerence to receiue the word of admonition and rebuke as Patience and reuerence required in the people in hearing being the meanes sanctifyed by God to bring them to a sight of their sinnes and vnfayned repentance that so both they and their ministers may escape Gods justly deserued wrath and vengeance If one walking in a pleasant way should be admonished by a friend that if hee went forward he were in danger to fall into an hidden pit or into an ambushment of enimies though his walke were delightfull who would not turne backe and shew himselfe thankefull to him from whom he had receiued such a friendly admonition but this is our case we walke in the pleasant wayes of sinne which lead vs into the pit of destruction and cause vs to fall if wee goe forward in them into the ambushment of our spirituall enimies sathan hell and condemnation who therefore being admonished to desist in this daungerous though pleasing course would not willingly turne backe and render thanks vnto him by whose admonition he was preserued from such imminent daunger Lastly this serueth for the iust terrour of all time-seruers Terrour for time-seruers who sooth men in their sinnes and men pleasers who will not or dare not deliuer Gods ambassage nor admonish or reproue great personages for their sinnes for feare of incurring their displeasure or loosing those rewards which they hope to receiue by soothing them in all their wicked wayes in this respect worse then Balaam himselfe who howsoeuer hee loued the reward of iniquitie yet protested that he would not speake any other thing then that which God put in his mouth for to gaine thereby all the wealth of Balaac whereas they for a farre lesse matter speake the cleane contrarie commending where God condemneth blessing where he curseth and cursing where he blesseth proclayming peace where he denounceth warre and giuing a Quietus est and generall acquittance to those whom the Lord for their great grieuous debts is ready to arrest and attach such although for a time they get the fauour of great personages and flowrish in the world yet they are in a most miserable condition seeing the time will come when as the Lord will cause his judgements to apprehend them as being traitours to his Majestie in deliuering a quite contrary ambassage to that which they receyued from him Traytours vnto their Prince and Country in that they haue not admonished them of imminent daungers but soothing them in the pleasing wayes of sinne haue encouraged them to goe forward in them till they fall into the pit of punishment and traytours to their owne soules in that as they accompany them in their sinnes so also they shall accompany them in their punishments Thirdly we are to obserue that God will inflict punishments God seuerely punisheth those who contemne admonition speedely continually and one in the neck of another vpon that people who despise admonitions and are impatient to heare rebukes for when his soueraigne salues of instruction will not heale them nor his sharpe corasiues of rebuke keepe them from putrifaction and rottennesse what remaineth but that with the sword of vengeance hee should cut them off And thus the Lord punisheth contemners of his word by suffering them to fall into errours and heresies and by giuing them vp to strong delusions and to beleeue 2. Thes 2. 11. lyes by giuing them ouer to a reprobate sense to runne on in their wicked wayes without check or stop and lastly by bringing vpon them calamitie vpon calamitie and punishment vpon punishment till they bee vtterly destroyed and cut off An example whereof wee haue in the Churches of Israell and Iuda in Ieroboam in Ahab and many others The vse is that if we would escape these manifold and A perticular Church may cease to be a true Church continuall calamities we submit our selues to be ruled by the scepter of the word and bee as well contented to heare our selues admonished of our faults and reproued for out sinnes as to heare of comfort when we doe well and of the gracious promises of the Gospll when we haue turned from our sinnes by vnfayned repentance Lastly we may obserue that howsoeuer the Catholike and invisible Church of Christ cannot faile and cease to be his Church yet a particular and visible Church may as we see in the example of the Church of Israell in this place For when Idolatry Will-worship and humaine traditions thrust out Gods pure and sincere worship when the ministery of the word ceaseth and in stead thereof lyes are published and imbraced when the Sacraments are neglected or wholy corrupted and depraued such assemblies whether particular or nationall cease to be the Church of Christ and begin to be the Synagogue of Sathan This heauy judgement Christ also threatneth against the Church of the Iewes Mat. 21. 43. The kingdome of God Mat. 21. 43. shall be taken from you c. And against the Church of Ephesus Apoc. 2. 5. I will come against thee shortly and will remoue Apoc. 2. 5. thy Candlestick out of his place except thou amend that is I will translate my Church from thee to some other nation The fearefull execution of all which threatnings we see at this day for all those famous Churches mentioned in the Scriptures are vtterly perished and become both in their soules and bodyes the Vassals of Gog and Magog the Turke Mahomet and the seauen headed beast the Antichrist of Rome The vse which we are to make hereof is first to admonish Wee must not rest in outward priuiledges vs that we doe not flatter our selues in those glorious titles and goodly priuiledges which yet through Gods
they liue in their sinnes without any hope to attaine vnto saluation or to escape destruction Those that want the meanes cannot be excused if they do not labour after them seeing Christ hath taught vs that this one thing is most necessary Iohn 6. 27. and more to be desired then our bodily food in the obtaining whereof whosoeuer imploy themselues they are preferred before such as giue worldly entertainement to Christ himselfe as appeareth Luk. 10. 39 40. 41. 42. That Luk. 10. 39. 40 it is of greater value then all worldly wealth and therefore if we want it we are rather to sell all wee haue to purchase this precious pearle then to bee without it Whereas these Mat. 13. 45. men esteeme this vnvaluable jewell of all other things least necessary and will not part with the least worldly benefit for the obtaining of it But much more doe those offend and accordingly shall more fearefully be punished who hauing the meanes of knowledge the preaching of the Gospell doe neglect and contemne it who walke in the darke wayes of ignorance because they wilfully shut their eyes when the brightlight of the Gospell shineth vnto them and continue destitute of knowledge because they stop their eares not vouchsafing to heare instruction and yet in the meane time these men haue a strong conceipt that they shall attaine vnto saluation as though the way to heauen were so direct and straight that they could easily finde it though they goe blinde-fold and not so much as desire a guide quite contrary to the whole course of Scripture wherein the Lord hath taught vs that his will is that those who shall be saued shall also come to the knowledge of his truth 1 Tim. 2. 4. 1 Tim. 2. 4. That it is the onely meanes to attaine vnto life eternall to know God and his sonne Iesus Christ Iohn 17. 3. That those Ioh. 17. 5. whose feete are to trauaile in the way of peace must first bee illightened with the knowledge of Saluation Luke 1. 77. 78. Luk. 1. 77. 78. 79. And contrariwise that they who sit in darknesse they also sit in the shadow of death as it is in the same place that they are strangers from the life of God Eph. 4. 18. That the Lord Eph. 4. 18. will render vengeance to those that doe not know him 2 Thes 2 Thes 1. 8. 1. 8. And that they shall be destroyed as it is in this place The second vse concerneth the ministers seruing for an The Ministers must teach the people effectuall argument to perswade them that they performe their duety in teaching and instructing the people least wanting instruction they also want knowledge and so be made subject to vtter destruction Whereby it will come to passe that those Ministers who through their negligence are the causes hereof shall being guilty of their sinnes be also destroyed with them Now if the waight of a mans owne sin be an intollerable burthen what vvill become of those who shall beare the waight not onely of their owne sinne but also of their vvhole congregation vnto vvhich through their idlenesse or insufficiency they haue beene accessarie Thirdly it serueth for the reproofe of the Papists vvho The papists labour to keepe the people in blindnesse by all meanes possible labour to keepe the people in blindnesse and ignorance by taking away from them the light of Gods vvord both read and preached that so keeping them blind-fold they may abuse them at pleasure and like carrion Crowes hauing picked out their eyes may make a pray of them But let all know that vvhat faire shewes soeuer they make and how curiously soeuer they paint ouer this rotten post with the colours of their deuotion whereby they vnderprop the ruinous building of their high raised Hirarchie yet in very truth by depriuing the people of knowledge they depriue them also of saluation and make them subject to vtter destruction and so consequently they make themselues guilty both of their sinne and ruine of both which they haue beene the principall causes The third thing to be obserued is that as the want of knowledge is a sin in all men so especially in the Minister That ignorāce is a grieuous sinne in the Ministers whether we vnderstand it of that sufficiencie of knowledge which he ought to haue in himselfe whereby he is inabled to teach the people or the fruitfull vse of this knowledge for the instruction of the people for of him is required not onely the facultie but also the function not onely that hee hath knowledge in the braine but also in his lips not onely that he hath light in himselfe but also that he giueth light to others not onely that he know the way to Gods kingdome but also that he informe those committed to his charge in this way Here therefore is first condemned the ignorance and insufficiencie of the Minister whereby hee is vtterly disabled for the performing of his dutie in teaching the people the which is a haynous sin in Gods sight as may appeare by these reasons first in that they thrust themselues into this great worke of the Ministery being altogether vnfurnished of those gifts which should fit them for this function for aboue all other things it is required in a Minister that he be fit to teach 1. Tim. 3. 2. and Tim. 2. 2 but these cannot teach others being themselues ignorant 1. Tim. 3. 2. 2. Tim. 2. 2. Mat. 5. 14. Gods true ministers are the Light of the world Math. 5. 14. appointed by God to illuminate those who sit in darknesse and in the shadow of death Luk. 1. 77. 78. but these men wanting the light of knowledge in themselues cannot giue Luk. 1. 77. 78 light vnto others and so they sit both together in the shadow of death if then they who should be the light are darknesse how great is that darknes Mat. 6. 23. The minister in the Church is as the eye in the body and the knowledge Mat. 6. 23. of the Minister as the sight in the eye such Ministers then as want knowlege they are starke blinde as the Lord himselfe plainely concludeth Esay 56. 10. Their watchmen are blinde Esay 56. 10. they haue no knowledge and consequently when these are in stead of guides then the blinde doe lead the blinde and so they fall both into the pit as our Sauiour speaketh Mat. 15. 14. Mat. 15. 14. The Ministers are the mouth of God vnto the people and the mouth of the people vnto God but these men are dumbe and cannot speake they are the messengers of the Lord of hoasts Mal. 2. 7. Hag. 1. 13. by whose ambassage there is peace concluded and reconciliation made betweene God Mal. 2. 7. Hag. 1. 13. and man 2 Cor. 5. 18. 20. but these men are altogether vnfit for these offices seeing they cannot doe their message 2 Cor. 5. 18. 20 nor deliuer their ambassage
They are the nurses of Gods children who nourish them with the milke of the word that they may grow vp there by 1 Pet. 2. 2. but these men hauing drye breasts doe starue the Lords people and so are no better 1 Pet. 2. 2. then murtherers in his sight They are Gods shepheards to feede his Lambes Iohn 21. 15. but these ignorant shepheards non pascunt sed depascunt gregem they feede not the Iohn 21. 15. flock but feede vpon it they eate the milke and cloth themselues with the wool but lead them not into the greene pastures of Gods truth but let them perish for want of food and therefore a fearefull woe lyeth vpon them as appeareth Ezech. 34. 2. 3. Gods faithfull Ministers are his Stewards who haue in their store-house new and old and doe giue to Ezech. 34. 2. 3. euery one of the familie their portion in due season Luke 12. 42. but these men haue no store of prouision neyther Luk. 12. 42. haue they any skill to diuide this spirituall food of the word aright and so famish the familie and disgrace their maister Esay 22. 22. They are the guides and Captaines of the Lord of hoasts to goe before the people towards the heauenly Canaan and teach them so to handle their weapons that they may repell and ouercome their enimies who assault them in the way and labour to hinder them from going forward in this spiritual march but these men do not know the way theÌ„selues and therfore cannot direct others They are not vsed to the spirituall armour nor know how to handle the sword of the spirit and therefore are vtterly vnfit to traine vp others or to make them fit for this spirituall war-fare They are the salt of the earth and knowledge is the sauoury saltnesse of this salt but these men wanting knowledge are vnsauourie salt which is good for nothing no not for the dunghill but deserueth to be cast out and trodden vnder foote Luk. 14. Luk. 14. 34. 35 34. 35. that is to bee condemned and despised of all men the which punishment the Lord threatneth Mal. 2. 9. Mal. 2. 9. Secondly such ignorant Ministers doe grieuously sinne in Ignorant Ministers vsurpe an office vnto which they are not called that they presumptuously take vpon them this great office vnto which they are not called of God for whomsoeuer the Lord calleth to any function those he inableth in some measure to discharge the duety which he requireth of them for his calling is effectual ministreth efficacie to those whom he calleth to effect those dueties whereunto he calleth them As soone as he called Aholiab and Bezalcell to builde his Exo. 35. 30. 31. Tabernacle hee endued them with wisedome and skill fit for the worke and how much more will hee furnish with knowledge and spirituall wisdome those whom he chuseth to builde vp his Church There is no wise man will chuse him for his Carpenter who is ignorant in building or for his Husbandman who hath no skill in husbandry or for his Shepheard who hath no discretion to feede his Sheepe and shall we thinke God lesse wise or prouident then mortall man No assuredly those whom he appoynteth to be lights he first illuminaâ—â—â— that so they may giue light vnto others those whom hee maketh eyes in the spirituall body of the Church he endueth with the sight of knowledge whereby they may be enabled to guide and direct the members of the body the mouthes of his making for his owne vse and seruice are not dumbe nor tongue-tyed those messengers and ambassadours which are of his sending are wise and willing to deliuer his message for he that condemneth this in others Prou. 26. 6. will not approue it in his owne practise those vvhom he appointeth nurses to his children haue the milk of knowledge in their breasts neyther would the Lord commit his little infants to such as would starue them for want of milke he neuer made them his shepheards who haue no foode for his sheep nor them his stewards who haue no prouision in store nor wisdome to giue fit nourishment to his family he neuer made blinde men to be his guides nor fresh-water souldiers to be his Captaines and the salt of his making is sauoury in it selfe and fit to season that which is vnsauoury It followeth therefore that seeing they are not called of God that they runne before they are sent like those false Prophets Ier. 14. 14. 15. and are grose intruders into those offices in Ier. 14. 14. 15. which they haue no skill for which intrusion they shall one day make a feareful account For if it be intollerable for any to professe himselfe an ambassadour when as hee was neuer sent by his Prince nor hath receyued any message from him how much more horrible is it for a sinfull man by intrusion to vsurpe the place and dignitie of Gods Ambassadour whom the Lord neuer called to this office and function Thirdly this sinne of ignorance is haynous in the Minister Ignorant Ministers destroy both their owne other mens soules in that it destroyeth not onely his owne soule but bringeth destruction to the people because hereby they are depriued of the preaching of the word the ordinary meanes wherby they should be saued So the wise man teacheth vs. Prou. 29. 18. Where there is no vision there the people decay The reason Prou. 29. 18. is apparant for whomsoeuer the Lord in his eternal counsell hath purposed to preserue from destruction and to elect vnto saluation he hath ordained in the same eternall counsell that those shall vse the subordinate meanes wherby they may be saued as first that being elected they should be also effectually called being called they should be justified that being justified they should bee sanctified and so being sanctified they should also be gloryfied as appeareth Rom. 8. 30 Rom. 8. 30. But all these the Lord ordinarily effecteth by the Ministery of the Word as may appeare in the particulars For first the ordinary meanes of our effectuall calling is the preaching of the Gospell as appeareth Ephe. 4. 11. 12. He therefore gaue Eph. 4. 11. 12 some to bee Apostles and some Euangelistes and some Pastort and Teachers for the gathering together of the Saints for the worke of the ministerie for the edification of the body of Christ So hee sayth that by the Gospell we are called to that saluation vnto which we were elected and to obtaine the glorie of our Lord Iesus Christ 2 Thes 2. 13. 14. And this is signified in the 2. Thes 2. 13. 14. Parable where all that come to the wedding supper are called thereunto by the kings seruants Math. 22. 2. 3. Mat. 22. 2. 3. So we are justified by faith whereby we lay hould vpon Christ who is our justification but this faith is ordinarily begot in vs by the ministrie of the word preached Rom. 10. Rom. 10.