of their natiuitie or of some dutie which by them was to be performed And so this name was giuen to the Prophet by his parents partly to signifie their desire and hope that he should helpe forward the saluation of the people and partly to put him in minde of the performance of this dutie And thus haue I shewed the signification of his name and the causes why it was giuen him The doctrines which hence we are to learne are these First whereas this name by Gods all-ruling prouidence is giuen to his Prophet hence wee learne how we are to esteeme of Gods true Prophets Apostles and Ministers namely as petty or instrumentall Sauiours because God vseth them as his instruments and means for the conuersion and saluation of his people and this the Apostle plainly setteth downe 1. Tim. 4. 16. 1. Tim. 4. 16 But how farre men are from this conceit of Gods Ministers appeareth by their vtter neglect of them neither yeelding vnto them the honour of reuerence nor the honour of maintenance c. 1. Tim. 5. 17. The Elders especially which labour in the word and doctrine are worthy of double honour 1. Tim. 5. 17. And good reason for if our carnall fathers are iustly to be honoured which beget vs in the flesh how much more our spirituall fathers who beget vs vnto God Furthermore if Gods Ministers saue vs by the ministerie of the word and by this liuely seede regenerate vs without which regeneration there is no saluation Iohn 3. 3. Hence John 3. 3. we learne highly to prize the Ministerie of Gods word and with all reuerence to giue heede vnto it seeing it is the onely ordinarie meanes of our regeneration and saluation Secondly we learne to giue vnto our children such names as may signifie our faith hope and earnest desire that they Fit names to be giuen vnto children may be gracious and vertuous and also put them in minde of some good dutie which when they come to age they are to performe according to the example of the godly in former times and not suffer them to bee called by heathenish and prophane names whom we desire should be godly and religious no though such names be contained in the Scriptures as Apollos Fortunatus Hermes Tychicus Syluanus and such like for although such names being giuen may lawfully be vsed because the chiefe end of a name is to distinguish one from another yet it is vnlawfull or at least very inconuenient to impose them But here it may be demanded whether it be not lawfull to name our children by our ordinary names which haue no signification I answer that although those significant names afore spoken of be the best and fittest yet I thinke these not vnlawfull or inconuenient in some cases as namely when as they put vs in minde of some of our neere and deere friends called by such names who haue beene or are vertuous and religious for as the other names signifie in themselues some good grace or duty to be performed so these put vs in minde of the like in the persons of our honest and godly friends whose example we are to propound vnto our selues for our imitation And so much for the Prophets name he is further described by his parent that he was the sonne of Beeri What this Beeri was there is no mention in the Scriptures For whereas The sonne of Beeri as the Hebrewes affirme that hee was that Beera mentioned 1. Chro. 5. 6. It is without warrant neither hath it any great 1. Chro. 5. 6. probability seeing their names are diuersly written There is mention also of one Beera 1. Chro. 7. 37. of the Tribe of Asher but neither can this be he if ancient writers truly affirme 1. Chro. 7. 37. him to haue beene of the Tribe of Issachar Leauing therefore to search in the darke for that which if wee found were not Hieron in gl ord Isidor greatly material let vs further consider why mention is made heere of one Beeri Some of the Hebrewes affirme because he was also a Prophet the which reason is grounded vpon a common obseruation amongst them that where the father of the Prophet is named we are to conceiue that he also was a Prophet Where the grandfather is also mentioned it is to signifie the dignitie and honour of his stocke The like rule they haue vnto this namely that where no mention is made of his countrey we are to conceiue that hee was a Citizen of Ierusalem But these obseruations being pressed vpon vs without any reason may without reason also bee denied especially seeing it is their vsuall custome stifly to affirme that which they weakely or not at all proue Others affirme that mention is made of his father because he was of famous and honourable parentage that hereby his 1. Cor. 1. 26 27 28. prophecie might receiue more authoritie and credit But this likewise hath no ground nay contrariwise we know that it is not the manner of Gods Spirit to seeke authority vnto his writings from the nobility of his penmen but rather sheweth his wisedome in mans foolishnesse and his glory in mans basenesse that God may be all in all Leauing therefore others opinions who leaue the light of Gods word and grope for the trueth in the darkenesse of their owne inuentions the likeliest cause why the Prophets father is here named is that hee might bee distinguished from others of his name for foure names being common to many surnames were added to put a difference betweene one and another which amongst the Hebrewes were vsually taken from their fathers and grandfathers as the manner among the Welchmen is at this day So Simon was called Peter Matth. 10. 24. to distinguish him from Simon the Cananite Iames the sonne of Zebedeus to distinguish him from Iames the sonne Verse 2 3. of Alpheus Whereby also it appeareth that this was vsuall not onely when they were of noble but also of meane and poore parentage And so much concerning the instrumentall cause of this The time wherein Hosea prophecied prophecie In the last place wee are to obserue the time wherein and how long hee prophecied expressed in these words In the daies of Vzziah c. That is in the raigne of these Kings of Iuda and Israel or in the yeares wherein they In the daies of Vzziah c. raigned which by a figuratiue speech common with the Hebrewes is called daies because raignes times and yeares consist of daies The Kings of Iudah in whose time Hosea prophecied are foure Vzziah Iotham Ahaz Hezechias of the Kings of Israel one onely is mentioned namely Ieroboam who is said to be the sonne of Ioash to distinguish him from Ieroboam the sonne of Nabat who first vsurped the Kingdome of Israel Not that hee raigned onely all this time for Hosea prophecied in the time of fiue other Kings of Israel if they may be all called Kings seeing some of them
because hee dishonoured GOD and caused his holy name to be blasphemed amongst the Gentiles by his sinnes of adulterie and murther as also by his indulgency towards his Children whom he not onely corrected not but not so much as reproued the Lord punished him not onely as hee was a King but also as hee was a Father by suffering both Children and Subjects to neglect their duetie and as both by the sword of the Children of Ammon and his owne vncleanesse hee had dishonoured God so the Lord vsed both the sword and filthines of his owne Children to his dishonour and disgrace For Ammon his Sonne defiled Thamar his Daughter and then Absalon murthered Ammon because his Father had not as hee ought duely punished his abhominable filthinesse And then againe when as justice was not executed against Absalon for his murther according to Gods Law hee liued to the dishonour of his Father who had not giuen glory to God by inflicting deserued punishments for sinne defiling his Concubines in the sight of the people and thrusting him for a time out of his kingdome with extreame perill of his life The vse of this Doctrine serueth first to teach vs that aboue all things wee labour in the performance of all holy Dueties to aduance the glory of Gods holy Name whereby it will come to passe that the Lord will bee carefull of our honour and reputation and so guide and direct by his holy Spirit all those who belong vnto vs that they shall performe all good Dueties vvhich may both credit and comfort vs. Whereas on the other side if wee dishonour God by neglecting such duties as hee requireth he will withdraw his spirit and giue ouer our inferiours to their owne vnnaturall stubbornesse and perversnesse and then they by neglecting all good duties will dishonour and disgrace vs. 1 Sam. 2. 30. 1 Sam. 2. 30. Secondly from hence wee learne whence originally Whence chieflie proceede all disorders in families proceede all disorders and enormious Crimes in families namely because the chiefe heads neglect their duety towards God and so dishonour his holy Name It is an vsuall complaint which soundeth in euery mans eares in these our dayes that children are vndutifull to parents stubborne and disobedient and that Seruants vvere neuer so negligent in performance of all dutyes towards their superiours and men wonders to see such a great difference betweene these times and those which went before But if wee would goe to the fountaine of these euils and finde out the core of all these corruptions wee shall finde that howsoeuer inferiours cannot be excused yet the fault is principally in the Superiours and gouernours Either because they neglect their dutie towards them from whom they expect dutie as by being like Elie indulgent not correcting the vices of their Children and so honouring them more then God or by being loose in their gouernment or lewde and scandalous in their example or finally because they doe not like Abraham instruct their familie in the wayes of the Lord themselues nor take care that they may be instructed by others and so liuing in ignorance and neglecting all duties which they owe to God it is no meruaile that they are vndutifull and disobedient to parents and gouernours seeing the loue and feare of God is the fountaine of all loue and dutie towards men Or if so be men can pleade not guiltie in all these inditements yet if they be arraigned at the barre of Gods iudgement and haue their owne consciences produced as witnesses against them they will bee forced to confesse that they haue ben exceeding negligent in performing all good duties towards God himselfe and through their coldnesse backwardnesse want of zeale and disobedience they haue beene wanting to God in the aduancement of his glorie and contrariwise haue dishonoured his name and scandalized their profession and therefore it is most just with God that hee exposeth them to shame and reproach by suffering their children and seruants to liue in such infamous sinnes and rebellious wickednesse as disgrace and discredite the whole familie without any inward restraint of his spirit or any outward stop by afflictions and punishments Thirdly whereas hee saith that this people who did Ignorance doth not free vs from the punishment of sinne not vnderstand that is who continued ignorant of God and his will should fall and bee ouerwhelmed with Gods judgements hence wee obserue that ignorance will not free vs from punishment but rather will make vs to bee swallowed vp of vengeance in the day of wrath For the better vnderstanding whereof wee are to consider what ignorance is lawfull and good and what is sinfull and wicked what ignorance excuseth and extenuateth sinne and mittigateth punishment and what doth aggrauate them Of diuers kinds of ignorance 1 Commendable ignorance And first wee are to know that there is a lawfull and commendable kinde of ignorance when as wee doe not presume to vnderstand aboue that which is meete to vnderstand but that wee doe vnderstand according to sobrietie as God hath dealt to euery man the measure of Faith as the Apostle speaketh Rom. 12. 3. And when as wee leaue the secret things Rom. 12. 3. not reuealed in Gods word to the Lord and earnestly labour to informe our selues in those things which are reuealed as it is Deut. 29. 29. not curiously prying into Gods hidden Deut. 29. 29. Mysteryes but rather drawing before them the curtaine of reuerent ignorance For example it is no sinne to bee ignorant of Gods secret will and counsaile and of his works before the Creation of the orders and degrees of the Angels or not to comprehend by a cleare and distinct knowledge the Mysterie of the Trinitie the hypostaticall Vnion of Christ two natures nor the Vnion betweene Christ and his Church seeing some of these are not manifestly reuealed but as it were in a darke Myrrour and some being infinite and incomprehensible can no more bee comprehended by our shallow vnderstanding then the whole world can bee grasped in a mans hand or the maine Ocean can be contained in a nut-shell The sinfull ignorance is of two kindes The first necessary Of sinfull and necessary ignorance the other voluntary and affected Necessary ignorance is eyther that darknesse of vnderstanding and blindnesse of minde deriued from our first Parents which is one of the branches of originall sinne or that actuall ignorance which continueth in vs after wee come to yeares when as we are depriued of the meanes of knowledge both which cannot bee excused much lesse defended in that wee are ignorant of those things which wee ought to know and that through our owne default as being guilty of the sinne of our first Parents for God in them indued vs with a cleare light of knowledge but wee in them did fall into sinne and thereby put out the light and defaced the image of God in our vnderstanding But howsoeuer this ignorance is the euill of
nor reforme the affections like pleasing musicke or witty poetry which are more fit for the stage then for the pulpit they must not when they deliuer Gods ambassage come with excellencie of wordes or in the inticing speech of mans wisedome which Paul disapproueth in his owne 1. Cor. 2. 1. 4. practise but in the plain euidence of the spirit of power which graue maner of speaking best becommeth the ambassadours of Iesus Christ Neither must they vnlesse it be sparingly and for speciall purposes cite the authorities of men of the Fathers Doctors Councels much lesse of Poets and Philosophers labouring to beautifie the pure golden veritie of Gods word by painting it ouer with the duskish colours of humane learning whereby they make no difference betweene the Prophets and Apostles and other writers betweene the authority of mans word and the word of the eternall God The second speciall doctrine concerneth the people who may here learne first to hunger after the sincere milke of Gods word as Peter exhorteth 1. Pet. 2. 2. and not after the 1. Pet. 2. 2. manner of those who haue itching eares and cloyed appetites reiect the word the foode of their soules because it is brought vnto them in an earthen vessell their surfetted stomackes not suffering them to feede vpon any thing which is not sauced with humane learning Secondly that when pure doctrine is deliuered vnto them by Gods ambassadours they doe receiue it and esteeme of it with the Thessalonians not as the word of men but as it is indeed 1. Thes 2. 13. the word of God which is the power of God vnto saluation to euery one that beleeueth as it is Rom. 1. 16. And therefore Rom. 1. 16. they are to heare it reuerently and not contemptuously attentiuely not drousily sleepily nor carnally hauing their mindes distracted with worldly cares and businesses and conscionably treasuring it vp in their hearts that they may practise it in their liues not securely and carelesly letting it goe like the sand in the houreglasse in at the one eare and out at the other And so much concerning the matter of this prophecie Now we are to speake of the instrumentall cause by whom it was deliuered expressed in these words That came vnto Hosea That came vnto Hosea the sonne of Beeri Wherein is expressed the manner how this prophecie was deliuered and the person to whom The manner in these words which came that is the word of the The manner of reuealing these prophecies Num. 12. 6. Lord which was deliuered vnto Hosea in a diuine vision the which the Prophets vsually saw in their dreames whilest they slept as appeareth Numb 12. 6. If there be a Prophet of the Lord omongst you I will be knowne to him in a vision and will speake to him by dreame So Zach. 1. 8. I sawe by night and behold Zach. 1. 8. Iob 33. 15. Dan 7. 1. hold c. But how then could the Prophets distinguish their diuine visions from ordinary dreames I answer first because the Lord who spake vnto them assured them that it was his owne voyce as appeareth Acts 16. 9. 10. Secondly because those who were not ordinary Prophets had their dreames Acts 16. 9 10. Gen. 37. 5. 9. 1 Sam. 3 4. Gen. 41. 32. commonly reiterated as Iosephs Gen. 37. 5 9. Samuels 1. Sam. 3. 4. Pharaohs as Ioseph affirmeth Gen. 41. 32. Thirdly they left such a deepe impression as could not be blotted out as appeareth in the dreame of Pharaohs seruants Gen. 40. 6. 8. Pharaohs Gen. 41. 8. Nebuchadnezzers Dan. 2. 4. 2. And these are called somnia sigillata Gen. 40. 6. 8. Gen. 41. 8. Dan. 2. 1. 4. 2. And thus the Lord made knowne his wil vnto his seruants in former times But now wee are not to expect dreames and visions for in these last times God hath spoken vnto vs by his Heb. 1. 2. Sonne Heb. 1. 2. The which is a farre greater mercy vnto vs then was shewed to our Fathers of olde for whereas they were faine to waite long for the knowledge of Gods will to be reuealed by vision and oftentimes were not satisfied because for the sinnes of the people the vision failed as appeareth 1. Sam. 3. 1. Psal 74. 9. wee haue Gods will manifested in his written word which at all times and vpon all occasions 1. Sam. 3. 1. Psal 74 9. we may make our counseller The vse which we are to make hereof is that we do not phantastically desire visions and reuelations but vse the meanes which God hath graciously graunted vnto vs for the attaining of knowledge praise his name for it for they who in the light of the Gospel desire visions are like those who goe out of the sunshine to worke by the light of a dimme candle And so much concerning the maner The person to whom this diuine vision was deliuered was to Hosea whose name Of Hosea is added to manifest the truth of this prophesie for when the writer expresleth his name it addeth credit and authoritie to his workes and therefore Hosea purposely professeth his name and the raigne of the Kings in whose time he wrote that it might be manifest that his writings were not forged and counterfaite but the pure word of God The doctrine which we here learne is that as the Prophets haue set downe many arguments to proue that that which they haue written was inspired by Gods Spirit so we labour to acquaint and confirme our selues with them lest through ignorance wee imbrace as grounds of our faith humane conceits for diuine prophecies And to this dutie the Apostle exhorteth Timothy 2. Tim. 3. 14. And the Apostle Iohn those to whom he writeth 1. Iohn 4. 1. Especially let vs 2. Tim. 3. 14. 1. Iohn 4. 1. learne to put a difference betweene the apocryphall and canonicall Scripture seeing the errour is more dangerous because they are in our Church ioyned in our bookes and read promiscuously in the seruice of God But let vs come to the name it selfe the signification wherof is the same which Iesus and Iosua a Sauiour the which Of the name Hosea name was giuen to this Prophet by his parents directed by the speciall prouidence of God and doth fitly agree vnto him first because he was a type of our Sauiour Christ in his wife of fornications as afterwards shall appeare secondly because God vsed him as his meanes and instrument in sauing the people by bringing them vnto God from their sinnes by true repentance and to their Sauiour Iesus Christ by a liuely faith But how could his parents foresee this when he was in his infancy I answere that it was the custome of the Hebrewes to giue vnto their children significant names whereby either they expressed their owne desires that their children should be such and so vertuous as their names portended or thereby were put in mind of some notable worke of God done about the time
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
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
14. 15. 17. 14. 15. 17. And hence it is that this word is called the word of Faith Verse 8. And the dispensers thereof the ministers 8. by whom wee beleeue 1 Cor. 3. 5. Therefore without the 1. Cor. 3. 5. preaching of the word ordinarily there is no Faith and without Faith no Iustification The third meanes to saluation is our sanctification which is a necessarie effect of our justification for they that are in Christ are new creatures 2 Cor. 5. 17. But we are sanctified 2. Cor. 5. 17. and regenerate not of mortall seed but of immortall by the word of God 1 Pet. 1. 23. And hence it is that the Ministers of the 1. Peter 1. 23. Gospell who are the dispensers of this immortall seede are called the spirituall fathers of those whom they beget vnto God 1 Cor. 4. 15. Therefore take away the Ministerie 1. Cor. 4. 15. of the word and take away regeneration without which we cannot enter into the kingdome of heauen Ioh. 3. 3. Iohn 3. 3. Lastly as the meanes of Saluation so saluation it selfe is ascribed to the Ministerie of the word preached for Paul exhorting Timothie to faithfull diligence in his Ministerie doth vse this as an effectuall reason because hereby Hee should saue not onely himselfe but also those that heard him 1 Tim. 4. 16. 1. Tim. 4. 16. Seeing therefore the preaching of the word is the ordinarie meanes of saluation hence it followeth that the neglect of this preaching is the ordinarie meanes which bringeth destruction and consequently such Ministers as take vppon them the charge of soules and doe not feede them with this bread of life are principall causes whereby those People are destroyed The vse of this doctrine serueth for the admonition of Sufficiencie of gifts necessarily required in Ministers diuers sorts of men and for their reproofe if they neglect this admonition First all intending the Ministerie or hauing taken the charge vpon them are to be admonished that they seriously examine themselues whether they are furnished with knowledge and other gifts necessarily required to this calling otherwise they are not to enter into it if already they haue not vndertaken it or not to continue in this calling if they be already entered for what will it profite them to get thereby worldly mainteynance or an easie and idle life if they through their ignorance and insufficiencie neglecting their dutie destroy not onely their owne soules but also the precious soules of the people committed to their charge Secondly Parents are here admonished that they doe not Parents must not offer the lame hault to God offer the lame hault and sicke vnto God that is that they do not preferre to the seruice of the sanctuarie such of their children as in respect of their insufficiencie of gifts are vnfit for any other vocation and therefore much more vnfit for this vnto which the best gifts are scarce sufficient for what are such children behoulding to their Parents for prouiding them maintenance by placing them in this calling seeing by prouiding for their bodies for a time they destroy both body and soule for euer and make them also the causes of the destruction of others in which respect they should deale better with them if they made them prentises to the basest trades wherein they might liue in the feare of God with a good conscience Thirdly it admonisheth Patrons and Church gouernours that the one present not the other admit not into pastorall No ignorant men ought to be preferred to the function of the Miniestrie charges such as through their ignorance must of necessitie starue their flocke for if they eyther through foolish pittie friendship or corruption commit the soules of men to bee nourished by such nurses as in their owne knowledge they they are assured haue dry breasts and cannot giue vnto them the sincere milke of the Word not onely these who are the next and immediate causes of their destruction shall perish with them but also they who being placed as Stewards in Gods familie haue shewed so little care in prouiding food for his children and seruants Lastly it serueth to admonish the people that they doe The people must not seate themselues vnder blind guides not rest contented to be still lead by such blinde guides nor to be vnder the charge of such ignorant and vnskilfull shepheards as haue no knowledge to feede them for what will it profit them if by liuing in such places they may haue plenty for their bodies if in the meane while their soules are starued what benefit will they haue by any worldly conueniencie in their place of abode the neighbour-hood of their friends the goodnesse of the ayre the pleasantnesse of the seate the fitnesse of liuing there for to gaine in their trade or calling yea what if in euery respect it be like the seate of Sodome which was pleasant and fruitfull as the Garden of Gen. 13. 10. God if for want of instruction it be a Sodome also in ignorance and sinne which with the inhabitants thereof must one day be destroyed There is no man so foolish that would be allured eyther by pleasure or profit to dwell in a place where there is no bread to preserue the life of his body but much more foolish are they who are incited by these baites to liue in such a place where there is no foode for the soule No man would dwell in a towne which is assaulted by enimies and hath no watch-man to giue warning of their approch though the place were both pleasant profitable for what would it aduantage him to haue wealth all delights if he be in a continuall feare that he shall be destroyed but we in this world haue not onely our spirituall enimies to assault vs but also whole armies of Gods judgements ready to invade vs if we liue in sinne and ignorance if therefore we want a watch man to giue vs warning of the approach of these enimies and judgements that by putting on the spirituall armour we may be inabled to repell the one and by returning vnto God our king whom by our sinnes we haue offended we may be preserued from the other what will the profits and pleasures of this life benefit vs seeing we are daylie in daunger to be destroyed For as our Sauiour saith Mar. 8. 36. What will it profit a man if he shall win the whole Mar. 8. 36. world if he shall loose his owne soule Rather therefore let vs follow Maryes example that is howsoeuer we think worldly things conuenient yet let vs iudge this one thing necessarie Luke 10. 42. And the practise of the wise Merchant approued Luk. 10. 42. by our Sauiour Christ that is let vs rather sell all vvee haue to purchase this precious pearle of Gods Word then content our selues to liue without it Mat. 13. 45. 46. Mat. 13. 45. 46 And thus haue I shewed that it is
reasoneth 2 Cor. 3. 6. 7. 8. 9. 2. Cor. 3. 6 7. The vse of this doctrine respecteth both Ministers and people the Ministers first for instruction that seeing the Lord hath aduanced them to such Honour and Dignitie they walke worthy this high calling thinking no paines too much which they shall take for the aduancement of Gods glory who hath so exceedingly honoured them Secondly for their consolation encouragement against all Consolation for Gods Ministers against contempt the miserie pouertie reproch contempt which they suffer in this life For though outwardly they are poore and destitute of all worldly pompe yet they are like the Kings daughter all glorious within though they are despised of men yet they are highly esteemed before God though the world esteemeth them as the very ofscouring of all things yet the Lord hath chosen them to be his chiefe Officers his Ambassadours his Stewards his Keepers of the inestimable Treasure of his Word and of his great seales the Sacraments of Baptisme and the Lords Supper The vse which concerneth the people is that they honour The people ought to reuerence Gods Ministers them whom God thus honoureth and that they behaue themselues towards their Ministers as it becommeth the rest of the familie to behaue themselues towards the steward or Treasurer the people towards the Ambassadour yea the children towards their fathers For looke what honor is done vnto them as being Gods Ambassadours that the Lord accounterh as done vnto himselfe whose person they sustain looke what disgrace and reproach is offred against them as being his Ministers the Lord esteemeth it as offred against himselfe and therefore will neuer let it goe vnpunished eyther in this life or in the life to come for if Dauid could not endure those insolent abuses which were by Hanun offered 2. Sam. 10. against his Ambassadours whom in loue and kindnesse he sent vnto him but reuenged them with the death and destruction of a great part of the people of Ammon how much lesse can the Lord endure that reproach injuries outrages should be offred against his Ambassadors and not reuenge these indignities which are not so much offred against men as in them against himselfe Fearefull examples hereof wee haue in the Scriptures as in the conspiracy of Corah and his associates whom the earth swallowed quick Numb 16. In Numb 6. 16. Ieroboam whose hand was withered vp for the contempt and violence which he offred against the Lords Prophet 1 Kin. 1. King 13. 13. In the two Captaines their fifties who were destroyed with fire from heauen because they came not to the Lords Prophet with that submissiue reuerence which beseemed them 2 King 1. 9. 10. 11. 12. In the fiftie two children 2. King 1. 9. 10 who were destroyed by Bears for scoffing at Elisha 2 Kin. 2 2. King 2. And the in people of Israell who because they mocked the messengers of God and despised their wordes and misvsed the Prophets therefore they were subjected to Gods heauie 2. Chro. 36. 16. 17. wrath and in the end vtterly destroyed 2 Chro. 36. 16. 17. The second thing to be obserued is the gorse ingratitude Our vngratefull abuse of Gods benefits of our corrupt natures whereby it commeth to passe that the more God multiplyeth his mercies the more ready we are to rebell against him and to prouoke his wrath by our sinnes for whereas Gods manifould benefits multiplyed vpon vs should make vs to humble our selues before him in that he hath made vs so deepely indebted to his infinite goodnesse we contrariwise abusing them make them serue as so many steps whereby we may ascend into the seate of pride whereas they should serue as so many common places to put vs in minde of Gods gracious goodnes towards vs we abusing them are made hereby more forgetfull of God as though now being throughly furnisht vve had no further neede of his helpe vvhereas they should serue as so many motiues to stirre vs vp to holy obedience that thereby vvee may glorifie God the author of all our good vve hereby grow more vndutifull like cockred children towards their Parents or pampred horses towards their maisters and are more ready to fall into the sinnes of pride voluptuousnesse loue of the world profanenesse and vtter neglect of religion and all religious dueties whereas the abundance of Gods blessings vvhich vve injoy should make vs to pittie and take compassion on those who want them they abused through our corruption doe make vs to disdaine contemne them furious and cruell in reuenge and insolent in offring wrongs and injuries And hence it is that the Lord doth so carefully vvarne the Israelites that when they did injoy all the blessings of Canaan they should not forget and rebell against him Deut. 6. 10. 11. 12. Into vvhich sinne they shamefully Deut. 6. 10. 11. Psal 62. 10. 1. Tim. 6. 17. fell notwithstanding they were thus admonished So Psal 62. 10. 1 Tim. 6. 17. Examples of this vngratefull abuse of Gods blessing we haue in Saul Ieroboam Naball Nebuchadnezzar Hos 10. 1. and 13. 6. the people of Israell but neuer vvas age more fruitfull of these examples neuer land more plentifull in these vngratefull presidents then this of ours wherein the more the blessings of God abound the more pride forgetfulnesse of God contempt of Religion and the vtter neglect of all holy duties abound likewise so that hard it is to finde a man bettered by Gods benefits or more zealous of Gods glory the more blessings they receiue from him but contrariwise the more they abound in honors riches peace health and all kind of prosperity the more they shew their profanenes irreligion worldlines and vtter neglect of all holy duties The vse of this doctrine is first that seeing through our corruption we are so apt to abuse Gods blessings we be made hereby more watchfull ouer our owne hearts when wee are in prosperitie that we be not ouertaken with this vnthankfulnesse and that wee bee no more earnest in begging these temporary benefits then in praying also for an holy vse of them that they may serue as helps and furtherances vnto vs in all holy and Christian dueties for if the more we abound in them the more we abound in sinne against God then doe they cease to bee blessings and benefits and become snares to intangle vs and thornes to choak in vs all vertue and godlinesse Secondly that we arme our selues with patience when as wee are not so much increased in these temporall benefits seeing the Lord herein respecteth the good of his children and with-holdeth worldly blessings from them because hee knoweth they would abuse them vnto sinne Thirdly that we be not vexed out of measure with impatiencie when as those of whom we haue best deserued doe shew themselues vngratefull to vs considering that wee continually shew our selues much more vnthankfull against God vnto whom we are
a side out of the way of righteousnesse the Lord is readie to whip him into it againe by the scourge of afflictions and that not for want but in the abundance of his loue because hee should haue no incouragement to goe on in sinne which would bring him to destruction And this Dauid himselfe well knew and therefore saith that before hee was afflicted hee went astray but being afflicted hee kept Gods word Psal 119. 67. And therefore hee saith that it was good for him that hee had beene afflicted seeing hereby hee had Psal 119. 67. and 94. 12. learned Gods statutes verse 71. And Psalme 94. 12. Hee pronounceth them blessed whom God doth chastise and teach in his Law So the Lord telleth Dauid that if his sonne Salomon sinned hee would chasten him with the rod of men but his mercy should not depart from him 2 Sam. 7. 14. giuing vs to vnderstand that hee will not let his children escape 2. Sam. 7. 14. in their sinnes without correction and yet neuerthelesse remaineth mercifull vnto them Finally howsoeuer the gentiles were suffered to goe on in their idolatrie and to flowrish in their sinnes yet as soone as his owne people Israell did leaue his pure worship and follow Idols hee did seuerely punish them as appeareth Exod. 32. and in the History of the Iudges and Kings Exod. 32. Lastly this appeareth by cleare euidence of reason for The former doctrine prooued by reasons as impunitie is a manifest signe that God giueth men ouer to goe on in their sinnes to their destruction because he denyeth them the meanes whereby they might come to the sight of their sinne and vnto true sorrow for it so it is a good signe that God loueth vs as his Children when hee vseth vs like his Children that is correcteth vs for our faults and affordeth vnto vs the meanes whereby wee may bee reclaymed Wee are so blinded with carnall securitie and selfe loue that wee cannot see our transgressions and iniquities and afflictions are that sharpe but yet soueraigne water which helpeth to the recouery of our sight when as therefore the Lord denyeth to afflict vs liuing in sinne what doth he else but leaueth vs to our own naturall blindnesse to goe on in our sins till we fall into the pit of destruction They are those precious salues which serue to draw out the core of our corruptions and those wholesome though vnpleasant potions whereby wee are purged from our sinnes when as therefore the Lord afflicteth vs hee intendeth to cure and purge vs but when he with-holdeth these meanes his purpose is to let vs fester and rot in our sin and to let vs abound in these grose humours which will bring the sicknesse and death of the soule vnto vs they are those purging fires which purifie vs from the drosse of our corruptions and therefore when the Lord casteth vs into them his purpose is to make vs pure gold fit for his treasurie of eternall happinesse but when he letteth vs alone in the drosse of our sinnes his meaning is to let vs rust and canker and to cast vs away as refuse siluer The vse hereof serueth to confute the vaine bragges of The Papists confuted who glory in the outward pomp of their church the Papists who boast of the glory pompe riches and the flourishing estate of their Church vsing it as an argument of Gods loue towards them and of the truenesse of their Church and Religion that they are blessed with great prosperitie and on the other side objecting the crosse and manifold persecutions which the professours of the Gospell are subject vnto as a reproach to their Religion But seeing so many sinnes are not onely committed but also tollerated yea defended and countenanced in that Church their immunitie from afflictions and punishments can bee no signe of Gods Loue but rather that in his heauie displeasure hee hath giuen them ouer as a desperate cure and because by no meanes they vvill bee reclaymed from their Superstitions Idolatryes Adulteries and other enormious crimes that therefore they are giuen vp to a reprobate sense and to their owne filthy lusts that so committing sinne with greedinesse they may treasure vp against themselues wrath against the day of wrath and of the declaration of the iust iudgement of God And the like vse also may secure Worldlings make of this Doctrine who blesse themselues in their sinnes because they are not crossed in their euill courses seeing nothing ought to bee a greater terrour vnto them then this that the Lord leaueth them to themselues and with-holdeth from them this wholesome meanes of their amendement Lastly it serueth for the comfort of Gods Children when as they are sharply afflicted for their sinnes seeing this is no signe of Gods hatred and of their rejection but rather of his Loue and Fatherly care ouer them which causeth him to lay vpon them these chastisements that hereby they may bee reclaymed from their sinnes and not suffered to runne on in their euill courses to their destruction The second doctrine which wee here learne is that if If we dishonor God he will dishonour vs. wee doe neglect our dutie to GOD hee will make those who owe vs dutie to neglect this dutie when we most expect it and if wee dishonour him by our sinnes hee will cause vs to bee dishonoured and disgraced not onely by our enimies and strangers but also by our nearest and most familiar friends So because the people of Israell who professed themselues the spouse and children of God did by forsaking the Lord their husband and father and adhaeâ—ing vnto Idols grieuously dishonour his holy name the Lord layeth vpon them a proportionable punishment that their wiues and daughters should neglect to them all loue conjugall duties and filiall obedience whereby they should not onely inwardly bee vexed and grieued in their minds but also outwardly in their names be exposed to infamie and reproach The like example wee haue else where in the booke of God when Noah neglected the duty of temperance and sobriety towards God his wicked sonne C ham neglected the dutie of reuerence towards him When Elie was so indulgent towards his sonnes that hee would rather displease God by suffering them to dishonour his name then hee would displease his sonnes by giuing them due correction whereby they might haue beene reclaymed from their sinnes they neglected all dutie to their father contemned his holy admonitions and so brought shame and reproach vpon the whole familie For the Lord caused in one day not onely the glory to depart from Israell when the Arke was taken which chiefly redounded to the dishonour of Elie who then was the Iudge of Israell but also tooke away his sonnes which were to be the glory of his house and togeather with them the office of the Priesthood and so made him inglorious both in the Common-wealth Church and in his owne priuate familie The like may be sayd of Dauid who