Lectures Upon Hosea 1-4, Lectures 2 · Part 17
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 vntounto me for euer, yea and I will marrie thee vntounto mee, in righteouſneſſe, and in Verſ. 19. 20. iudgement, and in merciemercy, and in compaſſion. 20. I will euen marrie thee vntounto 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 vntounto 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 vntounto vsus, vnderunder 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 vnderunder 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. …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 hauehave 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 vsus be glad and reioyce and giuegive 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 vsus, is in The great ſimilitude betweene our ſpiritual vnion with Chriſt and mariage.ſo many places reſembled to mariage, let vsus 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 vntounto eueryevery 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 vponupon 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. 27we ſpeake properly, neither God the Father, nor God the holie Ghoſt is the husband of the Church, but God the Sonne, who alone tooke vponupon him our nature, and became like vntounto vsus: 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 vntounto 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 vsus, 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 vntounto Chriſt are alſo iuſtified and ſanctified, hence it followeth, that thoſe in whō ſinne not only liueth but alſo raigneth, are not eſpouſed vntounto 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 vntounto 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 vntounto vsus in the Goſpell, and doth more and more confirme vsus 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 vponupon him, and was made like vntounto vsus 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 vntounto his ſpouſe, in that he was content for her ſake not only to abaſe himſelfe, by taking vponupon 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 vponupon 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 vntounto 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 vntounto 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 vsus 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 vntounto 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 eueryevery 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 vntounto him by a liuely faith in mariage; his children as they are begotten vntounto 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 louelove, 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 louelove to his Church, in that he was content to giuegive 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 Spirit, Matth. 28. 20. Ioh. 14. 16. Fourthly, he communicateth Matth. 28. 20. Joh. 14. 16.his perſon with vsus, and all his goods and benefits; ſo that he is now become ours, and all that belongeth vntounto him: his merits are our merits, his ſatisfaction our ſatisfaction, his obedience our obedience, his righteouſnes our righteouſnes, his holines our holines, his wiſdome our wiſdome, his kingdome our kingdome. And ſo likewiſe theſe commune duties are performed by his ſpouſe the Church, in her meaſure and proportion; for ſhe loueth her husband Chriſt, and ſetteth her heart and affections vponupon him, ſo as ſhe can be content for his ſake to forſake the world, yea euen her own ſelfe. She deſireth to keepe her mariage faith, abhorring all ſpirituall whoredome, and labouring to reſerue her ſelfe for her husband holy and vndefiled; ſhee dwelleth with him, and rangeth not abroad into the world, but keepeth her ſelfe within her bounds and limits; ſhe communicateth her ſelfe, and what ſhe hath vntounto him, and hauing nothing elſe worth the gift, ſhe giueth him her heart, praiſing and rendring vntounto him all poſſible laud and thankes for all his benefits, and offering vntounto him with a ſincere heart his pure worſhip and ſeruice, by whoſe treaſures alone ſhe is inriched.
The ſame ſimilitude is betweene their ſpeciall duties, belonging Special duties betweene Chriſt and his Church. 1. Pet. 3. 7.peculiarly to either partie: for as the husband being the head, is to rule and gouerne his wife, to inſtruct her as a man of knowledge, to direct and counſell her, to protect and defend her, to cheriſh her as his owne fleſh; to prouide according to his power all things neceſſarie for her, and to tolerate and beare with her infirmities, as being the weaker veſſell; So doth Chriſt Ieſus behaue himſelfe to his ſpouſe the Church: for he gouerneth, inſtructeth, counſelleth, and ruleth her by his word and Spirit; he protecteth her by his almightie power from all dangers, and the furie and malice of all her enemies; he prouideth for her by his alſufficient prouidence, he cheriſheth and nouriſheth her as his owne fleſh, yea with his owne fleſh and precious blood vntounto euerlaſting Epheſ. 5. 25.life: and though ſhe be full of infirmities and imperfections, he beareth with her as being the weaker veſſell: for as the Pſalmiſt ſaith, He knoweth whereof ſhee is made, and remembreth that ſhee is but dust, Pſalm. 103. 14.Pſal. 103. 14.
And ſo likewiſe as the wife ſubiecteth her ſelfe to her huſband, as to her head and gouernour, obeying him in all things which are honeſt and lawfull, as ſhee regardeth him with reuerent reſpect, and ingenuouſly feareth his diſpleaſure; and in a word, as ſhee demeaneth her ſelfe in all her words and actions, modeſtly, ſoberly, humblie and quietly, ſo as ſhe may be moſt amiable to her husbād: So the Church ſubmitteth her ſelfe vntounto Chriſt, as vntounto her only Lord and husband, ſhe performeth vntounto him abſolute obedience, ſhe reuerenceth him with awfull louelove, and feareth his diſpleaſure aboue all worldly loſſe; and to conclude, in all her carriage and conuerſation, ſhe demeaneth her ſelfe humblie and dutifully, deſiring nothing more then to appeare louely and amiable in Chriſts ſight.
But yet in the degree and meaſure of performing theſe mutuall duties, there is to be obſerued a difference; for Chriſt performeth them all moſt abſolutely, and in the higheſt degree of all perfection. The Church performeth them alſo, but yet in her meaſure and proportion: that part of the Church indeed which is triumphat, performeth theſe duties to her husband Chriſt, in ſuch a degree of perfection, as the creature is capable of, yet far ſhort of that meaſure and degree, in which her husband performeth them: but the Church militant with much more weakneſſe and imperfection, for wheras ſhe is partly regenerate, and partly vnregenerate, the ſpirituall part laboureth to performe all good duties vntounto Chriſt, but the fleſh rebelleth and diſobeyeth, ſhe delighteth to obey her husband in the inner man, but ſhe findeth another law in her members rebelling againſt the law of her Rom 7. 22. 23.minde, which oftentimes leadeth her captiue to the law of ſinne, whereby it commeth to paſſe that all the duties which ſhe performeth, are ſo mingled with corruptions, and ſtained with imperfections, that were not her husband Chriſt infinite in merciemercy and compaſſion, they would rather deſerue his hatred then his louelove, and puniſhment rather then reward: but ſuch is his abundant goodnes towards his ſpouſe, that her imperfect obedience is accepted of him as perfect, he reſpecteth not her deede but her will, and regardeth not her actions but her affection, and ſo that ſhe earneſtly deſire and painfully endeuour in the integritie and vprightneſſe of her heart to performe all duties of louelove and obedience vntounto him, hee pardoneth her infirmities, and waſheth away the ſtaines and ſpots of her corruptions and imperfections with his owne moſt pretious blood.
And this is the mariage betweene Chriſt and his Church of which the Prophet here ſpeaketh. Now let vsus more ſpecially intreate of the words themſelues, and of thoſe points concerning this ſpirituall mariage contained in them. And I will marrie thee vntounto me for euer, &c. Wherein are contained two principall points: firſt, the eſpouſals of the Church vntounto The author of our ſpirituall mariage.Chriſt: and ſecondly, the adiuncts or properties appertaining to this happie contract. In the firſt is expreſſed, firſt, the author of this mariage: ſecondly, the act of eſpouſing: thirdly, the parties contracted. The author of this mariage is God himſelfe, and if we ſpeak properly God the Father, who ioyneth his Son in mariage with the Church by his holy Spirit, ſo yt this is not a match of our owne ſeeking, or making, for in our owne natures wee are alienated and eſtranged from God, but God loueth vsus firſt before we louelove him, and our Sauiour 1. Ioh. 4. 19.Chriſt wooeth the Church, and with his gratious promiſes of innumerable bleſſings and benefits he winneth her heart, and moueth her to affect him: Ezech. 16. 8.Ezech. 16. 8.
Now the inſtrumentall cauſe or meanes whereby God maketh this mariage, are his Prophets, Apoſtles, and faithfull Miniſters, who are Gods ambaſſadours, whom he ſendeth to perſwade and effect it, as the Apoſtle ſheweth, 2. Cor. 5. 20. 2. Cor. 5. 20.Now then are wee ambaſſadours for Chriſt, &c. And therefore Paul ſaith, that he had prepared the Corinthians for one huſband, to preſent them as a pure virgin to Chriſt, 2. Cor. 11. 2.2. Cor. 11. 2.
Secondly, the act of eſpouſing is cōtained in theſe words: The act of eſpouſing.I will eſpouſe thee. Whereby it appeareth, that howſoeuer the Prophet vttereth theſe words vntounto the idolatrous Church of Iſrael, yet his meaning was not, that God would make this new couenant of mariage with them, but with the whole Church in the time of the Goſpell, conſiſting of all the faithfull both Iewes and Gentiles: for ſeeing they had been of old married vntounto God, 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 hauehave 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 tē porarie 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 vntounto 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 hauehave 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 louelove 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 hauehave 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 hauehave Eſa. 54. 8. With euerlasting merciemercy hauehave I had Eſa. 54. 8. 9. 10compaſſion on thee, ſaith the Lord thy redeemer. verſ. 9. For this is vntounto me as the waters of Noah, for as I hauehave ſworne, &c. verſ. 10. For the mountaines ſhall remoue, and the hilles ſhall fall downe, but my merciemercy 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. 32Lord, 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 vntounto 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 vntounto 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 hauehave it, who affirme, that we may hauehave 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 onelyonly 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 vntounto 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 vntounto 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 vntounto him in righteouſnes, that is, he would make her righteous, firſt by waſhing away her ſinnes with his own moſt pretious blood, and imputing vntounto 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 howſoeuer ſhe might fall through infirmitie, yet ſhe ſhould neuer fall away; though ſhe may offend her husband, by her corruptions and imperfections, yet ſhe ſhould neuer forſake him, nor deſiſt in her faith and holy obedience. So that neither her ſins paſt, nor her ſins to come, ſhould be able to ſeparate her from the Lord her husband: not her ſins paſt, becauſe they ſhould be blotted out of remembrance, and waſhed away by Chriſts blood, nor her ſinnes to come, for as much as ſhee ſhould be endued with ſuch ſinceritie and indignitie of heart, that ſhe ſhould neuer ſin with full conſent of will, nor euer leaue the Lord to commit ſpirituall adulterie with ſinne and Satan. Neither ſhould want of righteouſnes cauſe her to be reiected, ſeeing ſhee ſhould bee adorned with the glorious robe of Chriſts righteouſnes imputed vntounto her; and alſo by vertue of Gods Spirit dwelling in her, ſhe ſhould be enabled to walke before the Lord in the integritie and vprightnes of her heart, indeauouring to performe all duties of holines and righteouſnes vntounto him.
Secondly, whereas error and blindneſſe of iudgement, is a 2 The Church is married vntounto Chriſt in iudgement.cauſe of diuorce and ſeparation, ſeeing thereby the wife is moued to preferre an adulterer before her lawfull husband; therfore that this may not be a cauſe of ſeparation betweene him and his Church, the Lord promiſeth that he will endue her with a cleare and wiſe iudgement, whereby ſhe ſhall bee able to diſcerne betweene good and euill, right and wrong: and how much more profitable will it be for her to embrace the Lord, as her only husband, louing, reuerencing, and obeying him in all things, than to forſake him, and to follow after her adulterous louers, that is, idols, the world, Satan, and the pleaſures of ſinne, which laſt but for a ſeaſon, and in the end bring euerlaſting deſtruction; and how much better it is to embrace his pure worſhip reuealed in his word, then to follow humane traditions and her owne inuentions?
Thirdly, the wife is moued to breake her coniugall fidelitie, 3. The Church is maried to Chriſt in merciemercy and beneficence.and to leaue her husband, and follow her louers, when as ſhe is brought into doubt of his louelove and good will, in reſpect of his illiberall cariage towards her, and when as by his niggardly reſtraining her of neceſſaries, ſhe is brought into extremitie and want; for then being hopeleſſe at home, ſhe rangeth abroad, and ſeeketh help of ſtrangers, when her huſband neglecteth her. Whereas contrariwiſe, when ſhee hath aſſured teſtimonie of his louelove, by his readines to ſupplie all her neceſſities to the vttermoſt of his power, it is a notable meanes to work in her louelove towards him, and to preſerue her faith inuiolable. And thus it fareth in this ſpirituall mariage, when we doubt of Gods louelove and fauour, and are brought into extreame exigents, through our ſpirituall or corporall wants, then our corrupt nature inclineth vsus to leaue truſting and depending vponupon the Lord, and to follow Idols, Saints, Angels and Images, looking for by them a ſupplie of that wherein we thinke that the Lord is defectiue. And therefore he heere promiſeth, that he will alſo marrie her vntounto himſelfe in merciemercy, or as the word may more fitly in this place ſignifie, in benignitie and beneficence, that is, that he will ſo multiplie vponupon her mercies and benefits, as thereby ſhee ſhall hauehave full aſſurance of his louelove and prouidence watching ouer her, and ſhall by his bountie be ſo furniſhed with all neceſſaries, that ſhe ſhall not need to depend vponupon any other. The which promiſe is accompliſhed, both in reſpect of corporal and ſpirituall benefits; for if the firſt be wanting, the Lord giueth the other in ſuch plentie and abundance, that in the middeſt of worldly wants, ſhe ſhal hauehave little cauſe to doubt of Gods louelove and liberalitie, ſeeing he doth beſtow vponupon her theſe rich treaſures, and gifts of greateſt value. And thus hauehave we this prophecie expounded, Ier. 32. 40. I will make an euerlasting couenant with them, that I will neuer turne away Jer. 32. 40. 41.from them to do them good, &c. 41. Yea I will delite in them to do them good, &c.
Fourthly, becauſe when the husband is of an auſtere, rigorous, and impacable nature, ſo as he will not beare with his 4. The Church is married to Chriſts compaſſion.wiues infirmities, but puniſheth eueryevery fault in all bitterneſſe and extremitie, it is a notable meanes to worke in her alienation of minde, and to moue her to affect others more then him: and contrariwiſe, compaſſion and readines to pardon faults, and paſſe by infirmities, is a ſingular meanes to nouriſh louelove and fidelitie; therefore the Lord promiſeth in the next place, that he wil marrie the Church in mercy and compaſſion; ſo that though through frailtie ſhe fall, and by her ſinnes offend him, yet this ſhall bee no ſufficient cauſe to moue her deſperately to forſake and flee from him, ſeeing he is ſo full of merciemercy and compaſſion, that ſhe can be no more readie to repent, then he to forgiue, nor to aske pardon, then he to grant it. And that not only for light and veniall ſinnes, nor for offences ſeldome committed, but for all her ſinnes moſt grieuous and innumerable: and this is implied in that he here vſeth the plurall number, ſaying, that he will marrie her in mercies, to note the multitude of his mercies, whereby he is readie to forgiue a multitude of ſinnes. The like place vntounto this we hauehave, Ier. 31. 34. For I will forgiue their iniquitie, Jer 31. 34. Eſay 54. 10.and remember their ſinnes no more. So Eſay 54. 10. The mountaines ſhall remoue, and the hilles ſhall fall downe, but my mercy ſhall not depart from thee, &c.
Fifthly, becauſe all louelove and benefits cannot reſtraine an 5. The Lord marrieth his Church in faithfulnes.inconſtant woman, who is naturally addicted to luſt and vncleanneſſe, but that vponupon eueryevery occaſion ſhe is apt to forſake her husband, and follow her louers: therefore in the next place the Lord ſaith, that he will marrie his Church in faithfulnes; wherby we are to vnderſtand, that not only the Lord himſelfe will continue faithfull and conſtant in his louelove to the Church, but that alſo he will by his holy Spirit, wherewith his Church and he are ioyned in marriage, ſo rule her affections, mortifie her naturall lightneſſe, and proneneſſe to ſpirituall adulterie, and confirme and ſtrengthen her in conſtancie and fidelitie, that ſhee ſhall euer keepe her mariage faith inuiolable, and reſerue her ſelfe for him alone pure and vndefiled.
Where we may further note, that he doth the third time repeate theſe words, I will marrie thee vntounto me, to this end, that we might by this his redoubling of his ſpeech, bee the more vndoubtedly aſſured of the certaintie of this holy and heauenly contract, of which we are eaſily moued to make ſome queſtion, in reſpect of Gods glorious Maieſtie, and incomprehenſible greatneſſe, and in reſpect of our owne baſe vileneſſe and vnworthineſſe.
Laſtly, the wiues ignorance of her husbands perfections, 6. The Lord marrieth his Church in knowledge.whereby ſhee neither knoweth nor acknowledgeth his excellencies and good parts, and whereby as ſhe is often ready to vnderualue his worthineſſe; ſo alſo with an ouerweening conceit, to ouerprize the gifts and qualities of ſtrangers, is a notable meanes to alienate her mind from her husband, as being vnworthie of her louelove, and to moue her to affect others: ſo the ignorance of the ſpouſe, the Church, of Gods excellencie, merciemercy, goodnes, and all perfections, is a chiefe cauſe that moueth her to leaue the Lord, and to follow her louers; for if ſhe did but know the Lord, ſhe ſhould need no other arguments to rauiſh her heart with his louelove, nor any further inducement to moue her to forſake all others, and to embrace him alone with conſtant affection. And therefore the Lord in the laſt place promiſeth, that he will eternize the mariage betweene him and his Church, by illuminating her mind with a true knowledge of him; whereupon it muſt neceſſarily follow, that ſhee will preferre him aboue all idols and falſe gods, ſeeing ſhe clearely perceiueth that he infinitly excelleth them all, in goodneſſe, perfection, and all true worthineſſe.
The like promiſe we hauehave, Eſay 54. 13. And all thy children ſhall be taught of the Lord, Ier. 31. 34. And they ſhal teach Eſay 54. 13. Jer. 31. 34.no more eueryevery man his neighbour and eueryevery man his brother, ſaying, know the Lord, for they ſhall all know me from the least of them to the greatest of them, ſaith the Lord. So Ioel. 2. 28. 29. which was accompliſhed, Act. 2. 17.Joel. 2. 28. Act 2. 17.
Now this knowledge of which he here ſpeaketh, is not ſo much what Chriſt is in himſelfe, namely, moſt infinite, moſt mightie, moſt wiſe, &c. but eſpecially what he is vntounto vsus, to wit, a carefull head, and a moſt louing husband, who hath not only created vsus, but alſo redeemed vsus with his precious blood ſhead, and hereby obtained for vsus the pardon of our ſinnes, reconciliation, ſanctification, and eternall ſaluation, who giueth vntounto vsus alſo all benefits ſpirituall and temporal, and protecteth vsus frō all dangers. With which ſauing knowledge whoſoeuer are indued, it is impoſſible they ſhould forſake Chriſt their husband, or preferre a ſtrange louelove before the louelove of him, who hath ſo dearely loued them.
And thus hauehave I ſhewed the meaning of the words and The Do∣ctrines. the chiefe points contained in them. In the next place wee are to conſider of thoſe doctrines which ariſe out of them, both for our inſtruction and conſolation. And firſt out of Gods couenant is grounded vponupon his vndeſerued grace & goodneſſe.this contract of mariage wee may obſerue, that the couenant of grace betweene God and his Church, is grounded vponupon Gods free merciemercy and vndeſerued goodneſſe, without any condition of our owne workes and worthineſſe. Neither is it here ſaid, that hee would marrie the Church if ſhe were iuſt, holy, faithfull, and worthie his louelove; but hee abſolutely promiſeth, without all conditions that hee will marrie her, and being married, will endow her with righteouſneſſe, iudgement, pardon of her ſinnes, faithfulneſſe; ſo that theſe are not the cauſes mouing the Lord to eſpouſe the Church, but becauſe in his free louelove he hath married her, therefore hee will proſecute her with his louelove, and beſtow all theſe graces and benefits vponupon her. But this moſt cleerely appeareth, whereas hee ſaith hee will marrie her in benignitie and merciemercy, for benignitie preſuppoſeth the Churches want and pouertie, and merciemercy preſuppoſeth her miſerie, neither if ſhe were rich in her ſelfe ſhould ſhe neede the Lords beneficence, nor if ſhe were in happie eſtate ſhould ſhe neede merciemercy and compaſſion.
Secondly, wee may obſerue that the Lord alone is the author of this ſpirituall mariage: for when wee neither ſeeke nor deſire it, hee wooes vsus, and alſo inclines vsus to grant his ſuite. And therefore let the Lord hauehave the whole glorie of his owne worke, and let not vsus rob him of any part thereof by aſcribing it to our owne free will, merits, or worthineſſe.
Thirdly, we here leanre what is the great dignitie and excellencie The dignitie of the faithfull.of the Church, and of eueryevery faithfull man: for howſoeuer they are baſely eſteemed of in the world, and accounted the very ofſcouring of al things, yet in truth there is none equall with them in honour and worthineſſe, ſeeing it hath pleaſed the Lord of Lords, and King of Kings to eſpouſe them vntounto himſelfe. When Saul offered Dauid his daughter in mariage, hee thought it ſuch an high degree of honour, as he was altogether vnworthie of; ſo that in ſight of his owne meanneſſe he crieth out, What am I, and what is my life, or the 1. Sam. 18. 18.familie of my father in Iſrael, that I ſhould be ſonne in law to the King? how much more then may we filled with rauiſhing, wonder, exclaime, what are we duſt and aſhes, miſerable and wretched men, that wee ſhould be aduanced to this royall dignitie, as to be the ſpouſe of the glorious King of heauen and earth.
The vſe which we are to make hereof is, that if we are not We muſt deſire the ſpirituall honour of the faithful.as yet inueſted with this honour, we labour to attaine vntounto it; for if we doe (as it is the nature of all men) deſire honour and preferment, why doe wee follow a ſhadow and neglect the ſubſtance? why doe we like children runne after the bubble of vaine and momentanie glorie, and in the meane time neuer ſeeke after that ſuperexcellent and eternall glorie of being eſpouſed vntounto God? eſpecially conſidering that worldly honour is vncertaine, both in getting and in the keeping; and ſeeing if wee labour after this honour of being married vntounto God, wee ſhall moſt ſurely attaine vntounto it; for the Lord himſelfe publiſheth and offereth this contract, and there can no impediment hinder it, vnleſſe we our ſelues forbid the banes. And ſecondly, thoſe that are aduanced alreadie vntounto this height of honour, muſt neuer forget to be truly thankfull vntounto him, who is the author of their aduancement, when they deſerued by their ſinner ignominie and diſgrace.
Fourthly, wee may heere learne, that the pooreſt faithfull The pooreſt faithfull man richer then the wealthieſt worldling.man is in better eſtate, and poſſeſſed of more rich treaſures, then the wealthieſt Mammoniſt in the world; for they hauehave Chriſt himſelfe, and all his benefits; they are true owners of the treaſures of his righteouſneſſe and obedience; yea and by vertue of this ſpirituall mariage, they hauehave right and intereſt not only to all the temporall benefits of this life, but they alſo hauehave the ioynter of Gods kingdome aſſured vntounto them.
Fiftly, being eſpouſed to God, let vsus euer remembring this We ought to behaue our ſelues as it becommeth the ſpouſe of Chriſt.honourable aduancement vntounto which wee are preferred, ſo behaue our ſelues as beſeemeth our high place and calling. A Prince will not ſeruilely drudge for day wages, nor ſell his honor for a ſmall trifle, nor ſet his minde vponupon baſe obiects; no more ſhould we, who by vertue of this royall mariage are called to higher honour, then the whole world affoordeth, ſpend our ſweate and labour to obtaine vncertaine richer and filthie pleaſures; wee ſhould not dimme our glorie, and impeach our honour, by behauing our ſelues like the ſlaues of ſinne and Satan, nor affect with the higheſt pitch of our deſires worldly toyes, and baſe trifles, ſeeing things of farre greater excellencie are reſerued for vsus.
Laſtly, as hereby wee may be put in minde of our honour We muſt performe coniugall duties vntounto Chriſt.and dignitie: ſo alſo of our dutie, namely, that being married vntounto Chriſt, wee labour to performe vntounto him all duties, required of a good wife, ſeeing he is wanting in nothing which belongeth vntounto a moſt gratious and kinde husband; that is, let vsus louelove him aboue all the world, and ſhew our louelove by our readineſſe to lay downe our liues for his ſake, who is our louing husband, ſeeing he hath laid down his for vsus, euen whileſt wee were his enemies. Let vsus yeeld vntounto him voluntarie and abſolute obedience, and ſubmit our ſelues to bee ruled and guided by his word and Spirit. Let vsus keepe our coniugall fidelitie, reſeruing our ſelues pure and vndefiled, as from all other ſinnes, ſo eſpecially from idolatrie and ſuperſtition. Let vsus who hauehave communion both in Chriſt and all his benefits, not grudge to giuegive our ſelues and the beſt things we hauehave vntounto him for the aduancement of his glorie, and the furthering of his worſhip and ſeruice; eſpecially let vsus giuegive vntounto him our hearts, which he ſo much deſireth. Let vsus reuerence him as our heauenly husband, fearing his diſpleaſure as the greateſt euill, and mourning for no loſſe ſo much as for the loſſe of his fauour. Let vsus reſt & wholly relie on his prouidence, for the ſupplie of all our wants, and for protection from all dangers. In a word, let vsus labour to performe all duties which belong to ſuch a husband, and to deck our ſelues with all graces, which may make vsus appeare amiable in his ſight; and ſo wee ſhall confirme our ſelues in this aſſurance, that we are eſpouſed vntounto Chriſt, and ſhal be made partakers not only of himſelfe, but alſo of all his benefits.
And theſe are the doctrines which are to be obſerued out Nothing can fruſtrate the couenant betweene God and vsus.of the contract it ſelfe. Now follow thoſe which ariſe out of the adiuncts and properties of this mariage, and firſt out of the perpetuitie thereof. Where firſt wee may obſerue to our ſingular comfort, that it is impoſſible for any thing whatſoeuer to breake off the couenant betweene God and vsus, or to make a ſeparation after hee hath once contracted vsus to himſelfe in this holy mariage, nor all our ſpirituall enemies, Satan, the world, the fleſh, nor all the power of hell ioyned together, no nor yet our owne ſinnes paſt, preſent or to come, for the Lord hath here promiſed, that he will eſpouſe vsus vntounto himſelfe for euer. Who therefore would not labour with his whole endeuour to attaine vntounto this moſt honourable eſtate, accompanied with ſuch ineſtimable benefits, ſeeing they are infinitely more excellent in their owne nature, then all the glorie and riches of the world, and beſides they are eternall and neuer to be taken from vsus. He that is in honour to day, may be in diſgrace to morrow; he that is now rich, may within a while be brought to extreame pouertie: but who ſo is aduanced to this ſpirituall honour, of being eſpouſed vntounto God, ſhall neuer be depriued of it, neither in this life, nor in the life to come.
Secondly, ſeeing the vnion betweene Chriſt and vsus is perpetuall, & ſeeing the bonds of this vnion is the Spirit of God, and a true and liuely faith; hence we learne that Gods Spirit and this faith, after we are married vntounto Chriſt, ſhall neuer be taken from vsus, for then the mariage bonds being broken, the mariage alſo ſhould bee diſſolued, which is contrarie to the promiſe of God in this place.
And theſe are the things to be obſerued out of the perpetuitie Whoſoeuer are married vntounto Chriſt are made righteous.of this mariage. Out of the properties and conditions thereof, we may further note theſe inſtructions. Firſt, whereas the Lord promiſeth, that hee will eſpouſe the Church in righteouſnes: hence we learne that whoſoeuer are maried vntounto Chriſt, they are alſo made righteous, that is, they are not only clothed with the wedding garment of Chriſts righteouſneſſe imputed vntounto them, by which they are iuſtified in Gods ſight, but alſo are made righteous by the ſanctification of his Spirit, dwelling in them; the which their righteouſnes conſiſteth in the integritie and vprightnes of their hearts, and in their earneſt and ſincere deſire, and endeauour to performe obedience vntounto Gods Commandements; the which their obedience is in this life mingled with manifold infirmities and imperfections, but ſhal become perfect in the life to come.
Secondly, we learne, that though this righteouſneſſe bee Our righteouſneſſe conſtant and perpetuall.weake and imperfect, yet ſhall it be perpetuall, euen as our mariage with Chriſt is perpetuall and eternall. And therefore although wee muſt worke out our ſaluation with feare and trembling, and labour earneſtly to hauehave this our righteouſnes more and more ſtrengthned and increaſed; yet when we feele our ſlow progreſſe in the pathes of righteouſnes, and finde it mingled with our great corruptions and imperfections, like a few graines of corne in a heape of chaffe, let vsus not be vtterly diſcouraged, as fearing leſt this little ſparke of righteouſnes will be altogether quenched with the floud of our corruptions, ſeeing the Lord hath promiſed, that as this his couenant of mariage with vsus ſhall bee perpetuall, ſo alſo that it ſhall for euer continue in righteouſnes, &c.
Thirdly, whereas the Lord promiſeth, that he will marrie Our righteouſneſſe is not the cauſe of our vnion with Chriſt.his Church in righteouſnes, not by chuſing her being righteous, but by making her righteous being choſen; hence we learne, that our owne righteouſnes is not the cauſe of this holy and happie vnion, but that this vnion is the cauſe of our righteouſnes: for after we are vnited vntounto Chriſt by the Spirit of God, then this Spirit dwelling in vsus, doth applie vntounto vsus the vertue of Chriſts death, which purgeth vsus from, not only the guilt and puniſhment of ſin, but alſo from the corruption, power, and dominion thereof; and the vertue of his reſurrection, whereby wee alſo are raiſed from the death of ſinne, to holines and newnes of life. And this notablie appeareth, Ezech. 16. 8. 9. 10. 11. &c.Ezech. 16. 8. 9.
Secondly, whereas the Lord ſaith, that he will marrie his Church in iudgement: hence we learne, that whoſoeuer are Thoſe who are married vntounto Chriſt hauehave a ſound iudgement.eſpouſed vntounto God, they are ſo inlightned, and hauehave their iudgements ſo enformed by his word and Spirit, that they can diſcerne betweene truth and error, religion and ſuperſtition, God and an idoll, and far preferre the ſincere worſhip of God reuealed in his Word, before their owne wilworſhip and humane inuentions; ſo yt it is not poſſible yt they ſhould be ſeduced and withdrawne from God and his pure ſeruice, to idols, and idolatrous worſhip, by all the ſlights and ſubtilties of Satan, the world, Antichriſt, and all his falſe Prophets, as our Sauiour teacheth vsus, Matth. 24. 24. becauſe the Lord Matth. 24. 24.hath married them vntounto himſelfe in iudgement, wherby they are moued to prefer the excellencie of their husband Chriſt, and his reuealed will, before all their louers, and all their alluring baites, with which they endeauour to draw them from him. Whence it appeareth that they who are drawne vntounto idolatrie, or wedded to that cōmon ſtrumpet the world, and the vanities therof, are not indued with this ſoūd iudgement, and conſequently were neuer maried vntounto Chriſt, 1. Ioh. 2. 19.1. Joh. 2. 19.
Thirdly, whereas he promiſeth, that hee will marrie his Chriſts benefits ſhould cauſe vsus to louelove him.Church for euer in benignitie: wee learne hence, what vſe wee are to make of Gods manifold benefits which hee beſtoweth vponupon vsus, namely, that they ſerue as helpes to eternize our mariage with Chriſt, by knitting our hearts vntounto him in true louelove and entire affection. For what wife would not dearely louelove a husband ſo bountifull and gratious, who neuer is wearie in beſtowing vponupon her benefits, and in ſeeking by all meanes her good and happines? eſpecially conſidering, that he requireth nothing elſe at her hands, but her heart and louing affection. But alas ſuch is our corruption, that wee cannot afford him thus much, yea rather as ſome wiues by their husbands benefits, do wax ſo wanton and inſolent, that they begin in the pride of their hearts to contemne him, of whom they hauehave all their ornaments and▪ aduancement: ſo do many of vsus deale with Chriſt, &c.
Fourthly, whereas he ſaith, that he will marrie his Church Our ſins muſt be no cauſe to alienate our minds from Chriſt.in his mercies: hence we learne, that there is no cauſe, why our ſinnes ſhould alienate our minds from Chriſt, ſeeing ſo manifold are his mercies, that he is alwaies readie vponupon our repētance to forgiue vsus. It is a Machiauellian principle, put in practiſe by too too many in our daies, that whom they hauehave offended, thoſe they will neuer forgiue, becauſe in their ſelf-guiltie conſciences, they expect from him whom they hauehave iniured deſerued reuenge, and therefore to ſuch, one degree of wrong is an occaſion vntounto another. This helliſh policie ſo odious in the ſight, euen of a ciuill mā, our corrupt nature is inclined to vſe towards Chriſt, for when we hauehave offended him, in ſtead of flying to him, and ſeeking reconciliation, we are readie to flee from him, and in guiltines of conſcience to diſtruſt of his fauour, and to ſeeke for helpe of Idols, Images, Saints, Angels, Popiſh pardons, and ſuch like wicked meanes, therein making amends for our former ſinnes, by adding others vntounto them much more grieuous. But little cauſe hauehave we to be thus Italianate towards Chriſt, ſeing his mercies are infinite, ſo that he is alwaies readie freely to forgiue, and after reconciliation wil neuer beare a ſecret grudge, nor watch for opportunitie of reuenge.
Fiftly, whereas he ſaith, that he will marrie vsus vntounto himſelfe Our naturall vnfaithfulnes, and faithfulnes through grace.in faithfulnes: hence we learne, firſt, that by our naturall diſpoſition we are vnfaithfull, and readie to breake the bond of marriage, by forſaking the Lord, and following idols, till the Lord giuegive vntounto vsus this ſingular gift of fidelitie. And ſecondly, being indued herewith, it is impoſſible there ſhould be a diuorce and ſeparation betweene vsus, ſeeing the Lord for his part is moſt faithfull in keeping his couenant with vsus, and ſeeing we alſo being indued with fidelitie, ſhall keepe our couenant with him, and ſhall neuer depart from him, as it is Ier. 32. 40.Jerem. 32 40. We are naturally ignorant. Luk. 1. 78. 79.
Laſtly, whereas he promiſeth that ſhee ſhall know him: hence we learne, that naturally we walke in the darke vale of ignorance, till God illuminate our minds with knowledge, and that wee are thus illightned by vertue of our ſpirituall vnion with Chriſt, whoſe Spirit dwelling in vsus doth with his bright beames diſpell the darknes of our minds, ſo as we are enabled in ſome meaſure to know God and his truth, as appeareth, 1. Ioh. 2. 20. 27. Ioh. 16. 13.1. Joh. 2. 20. 27. Joh. 16. 13.
Secondly, we here learne, that all thoſe who are truly maried Thoſe who are married vntounto Chriſt are endued with ſauing knowledge.vntounto Chriſt, are endued with the knowledge of God, ſeeing this is one of the conditions of this happie contract, and that not only with a bare and idle ſpeculatiue knowledge, whereby they are able to diſcourſe of the nature of God, his perſons, attributes, and workes, ſeeing the diuels alſo can do this as well as they; but with a true ſauing and ſanctifying knowledge, whereby knowing we beleeue, and beleeuing applie vntounto our ſelues, & make profitable vſe of thoſe things which we know, concerning God and his truth, not onelyonly for the rectifying of our iudgements, but alſo for the ſanctifying of our affections, life, and conuerſation; as when knowing Gods iuſtice and power, we be made thereby afraide to offend him; knowing his merciemercy, wee are moued thereby to louelove and obey him; knowing his all-ſeeing and all-ruling prouidence, we be moued hereby to truſt and depend vponupon him; knowing his omnipreſence, wee alwaies walke before him, & ſo behaue our ſelues as in his preſence, &c. So knowing that Chriſt is a Sauiour, we alſo know that he is our Sauiour, and wholly and onelyonly reſt vponupon him for our ſaluation; knowing that he hath ſuffered death, ſatisfied Gods iuſtice, vanquiſhed Satan and all the power of hell, &c. we alſo beleeue that hee hath done all this for our ſakes: for as it helpeth not the Phyſitian being ſicke, that he hath skill to make ſoueraigne medicines, not only for curing himſelfe, but alſo others affected with the like diſeaſes, vnleſſe he make vſe of his skill, and applie his medicines to himſelfe; ſo it will little auaile vsus, though wee hauehave ſuch a great meaſure of knowledge, that we are able to informe our owne iudgements in the greateſt difficulties, and to inſtruct others alſo who are ignorant, vnleſſe we make vſe of our knowledge for our own benefit; it will little profit vsus, that wee hauehave skill enough to cure others, of their diſeaſes of ſinne, by the precious potion of Chriſts blood, and the ſoueraigne baulme of his merits, vnleſſe we do apply them likewiſe vntounto our owne ſoules and conſciences, for the recouerie of our health, &c.
The vſe hereof ſerueth for the refuting of a twofold error: Ignorāt ideots and carnal hypocrites confuted.the firſt of ſecure worldlings, who liuing in their ignorance and naturall blindneſſe, content themſelues with their good meaning: the other of hypocrites and carnall Goſpellers, who thinke it ſufficient if they hauehave knowledge enough to diſcourſe of religiō, though they make no vſe of their knowledge, either for the ſanctifying of their affections, or the reforming of their life and conuerſation. The firſt ſort are to know, that whoſoeuer are eſpouſed vntounto Chriſt, they are alſo indued with knowledge of him, and his truth; of which being vtterly ignorant, they cannot challenge Chriſt for their husband, and conſequently can make no claime to any of his goods, bleſſings, and benefits. Neither can they hauehave any aſſurance yt they are of the Church, howſoeuer they are in the Church, ſeeing the Lord hath certainly promiſed that eueryevery member thereof ſhall know him from the leaſt to the greateſt of them, Iere. 31. 34. And the other are to remember, that Ier. 31. 34.Chriſt hath not onelyonly married his Church vntounto himſelfe, in knowledge, but alſo in righteouſneſſe, and faithfulneſſe, that he hath not only eſpouſed vntounto himſelfe our tongues & lips, but alſo our hearts and hands: and therefore they who are vnfaithfull, deſtitute of righteouſneſſe, impure in their hearts, and prophane in their actions and conuerſation, they hauehave no title or intereſt in Chriſt, nor in any thing which belongeth vntounto him.