The Bridegroom, Sermon
THE BRIDEGROOME BY SAMVEL HIERON.
LONDON Printed for Samuel Macham, and are to be ſold at his ſhop in Pauls Church-yard, at the ſigne of the Bull-head. 1613.
TO THE RIGHT WORSHIPFVLL AND vertuous Lady, the Lady Brigit Halſewell of Halſewell in Somerſet.
MAdam, I pray, pardon my boldneſſe, in that being vnknowne, I dare thus to preſſe vponupon you with theſe papers. My excuſe is; he who firſt moued me to preach, and ſince perſwaded me to publiſh this enſuing Sermon, would needs I ſhould inſcribe it to your Name. It was deliuered at the Nuptials of your hopefull Heire; in that reſpect, I know it ſhall finde acceptance. But yet the maine inducement to me, to commend it by this particular direction to your Ladiſhip, is the conſtant report I hauehave receiued, of your good affection to the leaſt things. In aſſurance of this, I was the more emboldened to preſent you with this Mite, which if it ſhall afford any comfort either to your ſelfe, or to any other truly fearing God, I hauehave all that I aimed at, in imparting it to the common view. For which end I will follow it with my praiers, and to your Ladiſhip in particular, will remaine, From Modbury,
A true deſirer of the only good, SAM. HIERON.
THE BRIDEGROOME.
Math. Chap. 9. Ver. 15.
Can the children of the Mariage-chamber mourne, as long as the Bridegroome is with them? But the daies ſhall come when the Bridegroome ſhall he taken from you, and then ſhall they fast.
BEing entreated to this ſeruice,This Sermon was preached as a Mariage. my deſire was to handle ſome ſuch Scripture, as might occaſion me both to deliuer ſomething agreeable to the cauſe of our preſent meeting, and withall to ſpeake that which might concerne vsus all, as we be Chriſtians. Should I ſpeake nothing of Mariage duties, happely when I had done, it might be ſaid of ſome, what was this Sermon to the preſent buſines? Should I treat therof only? many (perhaps) might go away with a conceit, that they had heard nothing which did much concerne them. This text I truſt ſhall fit both turnes; of which I will not doubt to ſay, as Iacob did of his pretended veniſon: The Lord hath brought it to my hands aGen. 27.20.. I entreat you to ſit vp and eat thereof, that your ſoules may bleſſe mee, when you ſhall find that I hauehave preſented you with ſuch ſauoury meat, as either you doe louelove, or els ought, (if your ſtomakes be well affected) to deſire.
The ſtate of the Text.Touching this Text, I pray you in a word to conceiue thus much. Ceremonies hauehave been in all ages of the Church, becauſe of the diuerſity of mens affections an occaſion of contention. They which hauehave agreed well together in the Maine, yet hauehave been exceedingly heated, and (as is ſaid of Paul and Barnabas bAct. 15.39.) ſtirred one againſt the other in the Bye, and hereby the chiefe buſineſſe hath beene much letted, and the common enemie much aduantaged. Sathan (the enginer of all miſchiefe) practized this ſtratagem in the daies of our Sauiour. When he perceiued how the Truth grew and preuailed by the vniforme proceedings of Iohn Baptiſt and Chriſt, he endeuoured to make a Rent (if it were poſſible) betwixt them by promoting a queſtion about Faſting. Iohn trayned vp his diſciples in much outward ſtrictneſſe, the follower; of our Sauiour liued (as might ſeem) after a more eaſie faſhion. Here now grew a queſtion; How could the freedom of Chriſts diſciples be iuſtified without condemning the auſteritie of Iohn: and if Iohns ſtrictneſſe was good, ſurely then the libertie of Chriſt could not be approoued. This mooued the wicked Phariſees to taxe them both, & to ſay (as they did) that the one had a Deuill, and the other was a Glutton cLuk. 7.33.34. This matter was ſet a foot by ſome of Iohns approouers and the Phariſees ioyned with them: indeed to them it would hauehave been a ioy to hauehave ſeen Chriſt and Iohn by the eares. The challenge is made ſomething peremptorily in the former verſe, Why doe not thy diſciples faſt? Now my Text is Chriſts plea for clearing of himſelfe, and for deciding of the difference: Can the children of the mariage chamber mourne &c. Wherein hee compares himſelfe to a Bridegrome, and his Diſciples to the ſpeciall gueſts choſen to accompanie the Bridegroome. Now a Wedding (ſaith he) you all know, is a time of mirth, not of mourning, of feaſting not of faſting; will you that I ſhould now ſtint my Diſciples as Iohn doth his? Should I, during the time of this my comfortable preſence with them, apply them to this ſadder courſe of faſting? It fitteth not with that plenty of reioycing, which my being among them doth afford. Indeed there is a time approching, in which I ſhall bee taken from them, that will be a time of humiliation, then ſhall they Fast. Thus hauehave you the ſtate of this Scripture.
For order in handling it,The order in handling is. I will follow this courſe. Sith it is a ſimilitude fetched from ſuch a buſineſſe as hath giuen Being to this dayes meeting, I will firſt ſpeake of ſuch things, as out of the Text may concerne the preſent occaſion, and then of ſuch things as were principally intended by our Sauiour and doe concerne vsus all. Reſpectiuely to the occaſion, I will treat of two particulars. 1. The title of a Bridegroome applyed to Chriſt. 2. The lawfulnes of reioycing together, when wee are called to the companie of a Bridegroome.
It is manifeſt to al who conceiue ought, that by the title of a Bridegroome our Sauiour ment himſelfe. In Math. Chap. 25. he which in the firſt verſe is called the Bridegroome, in the thirteenth, is termed the ſon of man. The Church is his Beloued dCan. 1.8.. This life is the time of Wooing & Betrothing. The Miniſters of the Goſpell are the Bridegroomes friends eIoh. 3.29., and do beſeech, as in Chriſts ſteed f2. Cor. 5.20., they are buſied in preparing the Church for one husband, and to preſent her as a pure virgin vntounto Christ g2. Cor. 11.2.. The aſſurances are here drawne vp, and he hath giuen his word in his Word, vntounto her, that he will marry her vntounto him for euer, in iudgment, in mercy and in compaſſion hHoſ. 2.19.. Earned is giuen iEph. 1.14.: A ioynture is made, Thee ſhall be an Heire annexed with Christ kRom. 8.17.He ſendeth her euer and anon tokens of louelove, ſpirituall bleſsings in heauenly things lEph. 1.3., ſhee ſhall not bee deſtitute of any gift m1. Cor. 1.7.. Hee is but gone before to prepare a place for her & her train in the many manſions of his Fathers houſe nIoh. 14.23.. He will returne, and the laſt day of the World, ſhall be the firſt day of her full enioying him. Now ſhee cryeth as the mother of Siſera, Why is his chariot ſo long, why tary the wheeles of his chariot oIudg. 5.28.? and ſtill beggeth with him by ſighes vnexpreſſable, Returne my welbeloued pCant. 2.17., but then the mariage ſhall be conſummate, and ſhee ſhall be euer with the Lord q1. Theſ. 4.17.. Thus you ſee how well the title of a Bridegroome agreeth vntounto Chriſt: I wil not worke ſo much as I could out of this title, reſpectiuely to the matter of Mariage; onelyonly this: This name giuen to Chriſt doth teach eueryevery one that carieth the ſame title two things. 1. How to chuſe his LoueLove. 2. How to louelove his choiſe.The 1. Doct. Touching the former of theſe I ſet downe this doctrine. That in chuſing a ſpouſe there ought more reſpect to be had to inward goodneſſe then to outward goods. Such hath been the courſe of this our Bridegroome. In ſeeking of a Church and people to himſelfe, what eye hath he caried to nobilitie of birth, to betternes of bloud, to properneſſe of perſon, to exactneſſe of beauty, to abundance of wealth, to any manner of outward thing? Hee ſeeth not as man ſeeth r1. Sam. 16.7.. He craueth no bullocke out of the houſe, nor goate from the fold ſPſal. 50.9.. Hee delighteth not in the legs of any man tPſal. 147.10.. He requeſteth not the rich more than the poore uIob 34.19., but in eueryevery nation he that feareth God and worketh righteouſneſſe is accepted with him xAct. 10.35.. All that he requireth is to feare him, to walke in his wayes and to louelove him yDeut. 10.12.. His maine expectation is, that his beloued be all glorious within zPſal. 45.13., that ſhee be decked inwardly with lowlines of mind a1. Pet. 5.5., the hid man of the heart is before him a thing much ſet by b1. Pet. 3.4.. Now I demand, ſhall his example who is the author and finiſher of our Faith cHeb. 12.2.bee of no value? Should not the ſame minde bee in vsus, which was euen in him dPhil. 2.5.? Should wee not ſhew forth the vertues of him that hath called vsus e1. Pet. 2.9.? Indeed in true iudgment, that which is to bee deſired of a man is his goodneſſe fPro. 19.22.. What is beauty without vnderſtanding, but as a Iewell of gold in a ſwines ſnout gPro. 11.22.? What benefit to hauehave a contentious woman with a wide houſe hPro. 21.9.? Better to dwell in a corner where one may ſit dry, than to bee vexed with ſuch a continuall dropping iProu. 19.13.. Was Iezabel the better for her paint k2. King. 9.30., or had Ahab any whit the better bargaine in her becauſe ſhee was the daughter of a King l1. King. 16.31.? Better with Booz to take Ruth from among the gleaners, and with Iacob, to ſerue ſeuen yeeres for a wench that keepeth ſheep, then to hauehave an idolatrous Maacah m1. King. 15.13.or a treacherous Athaliah n2 King. 11.1.. The rule of ſeeking the kingdome of God firſt pMath. 6.33.ought to take place in all our vndertakings, eſpecially in Mariage, of which the purpoſe in Gods ordaining it, is a godly ſeed qMal. 2.15.: It is the foundation of a familie, and a familie ought to be the modell of a Church, and therefore in it, that ſhould chiefly bee intended, by which religion may be furthered. It is not denyed but outward things in matters of wedlock may be looked too. It is fit, that, as for yeeres, ſo for eſtate and meanes there ſhould be a proportion, for God is not the author of confuſion r1. Cor. 14.33.. Dauid was not apt by and by to entertaine the motion of marying ſo much aboue his reach, as with the daughter of a King, himſelfe but the ſon of Iſhai the Yeomā ſ1. Sam. 18.18.&c. It is poſſible for a man to be either too baſe or too preſumptuous in his choice. Beſides, the rule of the Scripture, (Parents lay vp for the children t2. Cor. 12.14.) bindeth to a care to diſpoſe ſo of them, that as much as may bee, they may enioy, that more bleſſed thing, to giuegive rather than receiue uAct. 20.25.. But the queſtion is now touching the ſcope in the matter of choice; not whether Hagar & Sarah may dwell together, but which of the two muſt be Miſtris. The ſpeciall thing: which muſt bee ſought for, muſt be this, to hauehave an euen yoke-fellow, which ſhal be fit in bearing that yoke which Chriſt calleth to xMath. 11.29.. Our Bridegroome propoundeth this as the maine article in his wooing: Be holy as I am holy y1. Pet. 1.1.…. All the world ſhall not win him to the contract where this wants. Hee will hauehave no concord with Belial z2. Cor. 6.15.. This is the rule of choice. What ſaid Iehu to Ionadab when hee was following his courſe againſt the poſteritie of Ahab and againſt Baal, Is thy heart vpright as mine is, then giuegive me thy hand aKing. 10.15.: ſuch a queſtion were not amiſſe, for a man to aske the woman, Is thy heart as mine for matters of religion, thus & thus am I, art thou ſo alſo? then giuegive me thy hand: otherwiſe as Dauid ſaid to Mephiboſheth, why ſpeakeſt thou any more of thy matters b2. Sam 19.29., what ſhould wee treat of portions and ioyntures, when wee be not like to agree together in the principall.
The vſe.I demand now of you, hauehave the men of this generation no need to bee taught this leſſon? I would I could perſwade as many to learne it, as I know hauehave need to be taught it. The truth is, generally in matters of choiſe, religion beareth the ſmalleſt ſtroke. Mee thinkes, the choice of many about wiues, is like that in vſe about bargaines and farmes. The queſtions are (moſtly) What is it worth beſides the rent? what houſe vponupon it, how neere the market, the mill, the ſand? When heare you this, How neere the Church, or, what Miniſter in the Pariſh, or, what good Preacher dwelleth by? Thus is it in this matter alſo; thus it runneth, what portion, what ioynture, how much money in hand, what ſecuritie for the rest? Not a word, how for religion, what knowledge of God, how diſpoſed in things that concerne the kingdome of God? Nay, the truth is, men are ſo violent this way, that ſcarſely ordinarie naturall contentments are looked vntounto as they ſhould: where there may be a good lading of that thicke-clay, which the Prophet ſpeaketh of cHeb. 2.6., or that which Achſah, Calebs daughter craued at her mariage, ſprings aboue and ſprings beneath dIoſ. 15.19., men will louelove, they hauehave their affections at commaund. Wanton Dinah, ſubtle Dalilah, ſcorning Micholl, gainſaying Zipporah, who were not like to bee entertained vponupon theſe termes? Were ſhee as obedient as Sarah, as wiſe as Deborah, as religious as the Shanamite, as deuout as Hannah, as well affected to the word as Lydia, yet ſhall ſhee bee thruſt out with as much contempt as Thamer was by Ammon, if ſhee want theſe e2. Sam. 13.17.. Now, fie vponupon this miſiudging age, nothing doth more declare the ſcarſitie of religion among men. The Athenians deſiring to finde out their childrens inclination, that ſo they might direct them to ſuch callings as they were fit for, would bring them into a roome full of all manner of inſtruments: look therfore what kinde of inſtrument any one did chuſe, and ſeemed to take delight in, to that calling wherto that inſtrument belonged, their concluſion was hee was diſpoſed. So in this, the manner of mens choice doth proclaime their hearts. It is a ſigne they hauehave no great louelove to religion, ſith they make ſo ſmall enquirie for religion. Their maine call is for wealth, this ſheweth that their principall affection is to the world. I pray God that that which is ſo powerfull to diſcouer this ſin, may bee as effectuall to reforme it, that the guilty may lament it, and they which are yet to come to the occaſion of ſhewing their diſpoſition in it, may auoid it. And thus far of learning to chuſe. The next is of louing where we hauehave choſen.
It is well knowen that Chriſts louelove to his Church is the patterne of that louelove which the husband oweth to his wife fEph. 5.25.. Now in Chriſts louelove to his Church two things eſpecially deſerue note. 1. Bountie (hee withholds nothing which may bee for his Churches good) 2 Perpetuity (he neuer leaueth where he once loueth) I hauehave loued thee with an euerlaſting louelove, ſaith he to his Church: gIere. 31.3.Hence wee are taught,The 2 doct. firſt, That the Bridegroomes louelove to his beloued, ought to extend and reach as farre, as any neceſsitie in her ſhall require a ſupply. Paul ſaith louelove is bountifull h1. Cor. 13.4.: And indeed this is Bounty, to cary that hart to a wife, as to leaue (if it bee poſſible) no neceſſity vnſupplied. Is not the louelove of Chriſt to his Church ſuch? Wherin may it be truly ſayd that he hath beene ſparing, or that hee hath caried the matter with a pinching hand? Hauing nothing dearer to himſelfe then himſelfe, yet in his louelove he gaue himſelfe as an offring vntounto God iEphe 5.2: He hath bound himſelfe by promiſe to his elect, not to leaue them comfortleſſe kIoh. 14.18.: he is touched with a feeling of eueryevery infirmity lHeb. 4.15., and through his riches he will fulfill all their neceſsities mPhil. 4.19.. Heere is the proportion and ſcantling of the husbands louelove. What other thing is required when hee is called the Head of the wife nEph. 5.23.but that he ſhould looke out eueryevery way, to protect, to ſupply, to furniſh, to remooue inconueniences, to procure comforts. What els is intended in that iniunction, ſo ought men to louelove their wiues as themſelues oEph. 5.28.? Who, vnleſſe it be ſome hatefull miſer is pinching, to himſelfe? Now, the neceſſities of a wife which be to be ſupplied are of two ſorts; either inward or outward. The inward (which reſpect the ſoule) are chiefly to bee looked vntounto, the ſoul being the more worthy part. The husband ought to be vntounto the wife a kinde of domeſticall inſtructor. Wherefore els is ſhe to aske him at home? p1. Cor. 14.35and how otherwiſe ſhall he be the guide of her youth qProu. 2.17., if he be not able and willing to guide her feet in the way of peace rLuk. 1.79.. Outward wants muſt be regarded too. This is that which the ſpirit of God calleth, the ſpreading of the wing, ſRuth. 3.9.nouriſhing and cheriſhing tEph. 5.29.. Indeed I may ſay as Lot did in another caſe, Wherefore els is ſhe come vnderunder the Husbands roofe uGen. 19.8.? There muſt bee mainetenance according to her ranke and that with cheerefulneſſe. (Chriſt leadeth his Church with benefits and that vnſought to); And there muſt be due imployment; her husbands Heart muſt truſt in her xPro. 31.11.. There is no louelove where there is niggardlineſſe, in the one, and cauſeles ſuſpition in the other. Heere is the bounty of louelove: a tender and a kinde reſpect had to eueryevery need.
This reprooueth the common neglect.The vſe. 1. Husbands ſeeke little to further the ſaluation of their wiues: ſome cannot doe it, ſo great is their ignorance, and ſome care not to do it, ſo little is their conſcience. But if thy wife die in her ſinne, through thy default, thy not teaching, thy not admoniſhing, thy not praying with her and for her, God will require her bloud at thy hands. Thou art liable to account for the ſoule of thy ſeruant, euen his which is behind the ewes yPſ. 78.71., or at the mill zExod. 11.5., much more for hers which lyeth in thy boſome aDeu. 13.6., and is ordained to bee an heire with thee of the grace of life b1. Pete. 3.7.2.
Secondly this taxeth the ſtraightneſſe of many husbands in matters of outward conueniency: there is ſcarcely ought to be gotten from them except it be euen wrung out by importunitie, or wrought out by ſome indirect and vniuſtifiable meanes: There is I know an extremity of too much vxoriouſneſſe, ſuch as is in ſome who are forward to further eueryevery vaine and idle humour of the wife. But there muſt be a meane betwixt a ſparing and a diſſolute hand. A good man doth meaſure his affaires by iudgement cPſ. 112.5.: and LoueLove as it is bountiful, d1 Cor. 13.4.ſo it is diſcreet, for it reioyceth not in Iniquity eIn vxerem alienam omnis amor iurpis, in ſuum numius. Hier.. To another mans wife all louelove is diſhoneſt: ſo is too much to a mans owne not commendable. There may be dotage at home, as well as adulterie abroad Remember the patterne. Chriſt leaueth the church neither in want, nor in wantoneſſe, he will ſupply her in the one, and cut her ſhort in the other. Thus farre of the Bounty of LoueLove.
The third doct.The ſecond thing imitable in Chriſts louelove is Perpetuity. The Doctrine is, That the husbands louelove to his wife muſt bee continued in ſtedfaſtneſſe to the end. This is the glory of our Bridegroome, where hee loueth, he loueth to the end fIohn. 13.1.: His gifts & callings are without repentance gRom. 11.29.: Nothing is able to ſeperate from his LoueLove hRom. 8.39.. If there be a ſmall fault hee hides it, he remits it, hee may chaſten it, but he will not caſt of for it. When is a man weary of louelove to himſelfe? When is the head become an enemy to a limme, if it hauehave a deformity? Nay it doth both tend and tender it ſo much the more. There is nothing hath right to the aboliſhment of a mans louelove to his wife, but that which maketh her no Wife, and that is, Adultery or death: and yet euen after death there ought to bee a reſpect to her memory, and after her ſeparation for adulterie, a louelove of pity, though not of delight. Reioyce with the wife of thy youth, let her breaſtes ſatisfie thee at all times iPro. 5.19.. Conſtancy is the crowne of eueryevery good action; Indeed good is not good, if it be not perpetuall; and it is one of the qualities of LoueLove not to fall away k1. Cor. 13.8..
This condemneth the inconſtancy of many mens affections.The vſe. Seneca ſpeaketh of one, who was ſo fond, that he tied his wife to him with his garter: forſooth he could not endure her out of his ſight. Such violent louelove is in ſome in the daies of their firſt acquaintance, that they ſcarſe can tell what belongs to comlines, which yet in time loath as much, as they were ouer aboundantly kind in the beginning. It is the glory of mariage when there is both a continuance and a grouth of louelove, ſo that the laſt parting affecteth, with greater griefe, then the firſt meeting ſatisfied with content. He that would further this had need of good diſcretion. It muſt be his glory to paſſe by many offences lPro. 19.11.; and to temper himſelfe from the ouer-quicke apprehenſion of eueryevery occaſion of diſtaſt. His LoueLove muſt couer, m1. Pet. 4.8.yea and labour to recouer a multitude of defects. Bitternes and violence muſt be no gueſts in his houſe, and of all other Wraths, it were pity the Sunne ſhould go downe vponupon his nEph. 4.26.to his wife. The more tender the louelove, the more hard to be ſodered, when it hath receiued a cracke. I may ſay of ſuch breaches as Solomon doth of thoſe betwixt Brethren, they are as the barres of a Palace oPro. 18.19.; it is not eaſie to diſſolue them. Theſe things muſt be watched againſt, that louelove may bee perpetuall. Thus much how eueryevery bridegroome may learne of this grand Bridegroome, how to chuſe his louelove and how to louelove his choice. In chuſing let religion be the maine enquiry. In louing let there be bounty to ſupply eueryevery want, and conſtancy to keep the affection ſtrong vntounto the End.
Now leſt I ſhould be thought to giuegive inſtructions but by halues, a word let me adde touching her to whom the Bridegroomes louelove muſt be thus bountifull, thus perpetuall. Out of his duty ſhee may iudge of hers. Is he bound to louelove and ſhall it be free for her, to anſwere his good affection with neglect. If he muſt be bountifull, ſurely ſhe muſt be dutifull, if he muſt not ſpare to ſupplie her, ſhee muſt not faile to obey him. If his louelove muſt be to her without change, her faſhion muſt be ſuch to him as may occaſion no diſtaſt. Hee muſt inſtruct, ſhe muſt learne; he muſt guide, ſhe muſt follow, he muſt admoniſh, ſhe muſt hearken; he muſt allow her cheerefully out of his eſtate, ſhe muſt conforme her ſelfe contentedly to his eſtate. He muſt not ſtraiten her, and ſhe muſt not vndoe him: he muſt truſt her, and ſhe muſt not deceiue him: he muſt not be bitter, and ſhe muſt not be ſtout. In a word he muſt euer account her for his LoueLove, and ſhee muſt euer eſteeme him as her head. Here is a ſweet proportion. I wiſh it to you that are eſpouſed this day, it ſhalbe better vntounto you then both your eſtates. So much of that which is to be noted out of the ſimilitude, agreably to the preſent occaſion.
The next generall thing is the Lawfulnes of reioycing, when we are called to the company of the Bridegroome. Our Sauiour ſecretly inſinuateth this to be lawfull: for out of the freedome to be more cheerefull then vſuall at a Mariage, he iuſtifieth his courſe of not binding his diſciples to the ſeuerity of faſting, whiles he was preſent.The 4. Doct. The Doctrine is thus. That there is a lawfulnes of mutuall Reioycing at Mariage Solemnities. I hauehave alreadie made it to appeare how this Doctrine ſpringeth hence. Chriſt buildeth vponupon this generall ground, that a Mariage is rather a time of gladnes then of mourning. It is well knowne that our Sauiour himſelfe, being thereunto inuited, afforded his preſence at a Mariage feaſt in Cana of Galile, yea and by his firſt miracle ſupplied there the lacke of wine, p a ſufficient teſtimonie of the lawfulneſſe of the liberall vſe of the creatures of God vponupon ſuch an occaſion. I remember how in the ProphetqIſ. 62.5., the Lord deſcribeth the contentment he taketh in his choſen, by that ioy which is vponupon the mariage day: as a Bridegroome is glad of the Bride, ſo ſhall thy God reioice ouer thee. With this ſortes the parable, in which the inuiting & calling of men by the Goſpell to the grace of God, is ſhadowed out by a Mariage-feaſt, celebrated by a king at the nuptials of his ſonne, to which many are entreated rMatth. 22.. Such courſes we read in Scriptures vponupon like occaſions, as Abrahams feaſt at Iſaacks weaning ſGen. 21.8., Ioſephs feaſt at the entertainment of his brethren tGen. 43.32., the peoples feaſt after the returne from captiuitie, when the law had been expounded to them, uNeh. 8.10.the Iewes feaſt, vponupon their deliuerance from Hamans conſpiracy xEſter. 9.22., In the primitiue Church they had LoueLove-feaſts yIude v. 12.. In a word, our Sauiours direction how a man ſhould demeane himſelfe being inuited to a Mariage-feaſt, zLuk. 19.7.is a ſufficient iuſtification of this point: for had the courſe been vnlawful, he would rather hauehave vtterly inhibited it then hauehave deliuered rules of behauiour at it.
The vſe is not,The vſe. to perſwade to this cauſe, or to vrge it, for although we may doe it, yet we are not bound to do it) but to informe vsus heerein out of Gods Word, that we may behaue our ſelues in things of this nature as Men of knowledge, which is the true ſeaſoning vntounto eueryevery courſe. S. Paul ſaith that the creatures of God are ſanctified by the Word. a1. Tim. 4.5.EueryEvery man eates, and eating in it owne nature is not vnlawful, but yet eueryevery mans eating is not lawfull: So, there is a generall vſe of Mariage-feaſts, and a Mariage-feaſt in it owne nature is lawfull, but yet eueryevery mans vſing of it is not good: and why? becauſe it is not ſanctified vntounto him by the Word, hee goeth to it at aduenture, his conſcience not hauing any direction and guidance from the Word, and ſo that which is lawfull in it ſelfe becometh a ſinne vntounto him. It is a good courſe for a Chriſtian to bee ſure of his warrant for his actions. Whatſoeuer is not of faith is ſinne bRom. 14.23.. Againe, the lawfulneſſe of the thing, bindes to a care to take heed of vnlawfulneſſe in the vſe. There be no greater ſins committed then in the abuſe of lawfull things. The name of (lawful) carieth vsus headlong into euill before we be ware. Is it not lawfull to be mery, lawfull to drink wine, lawfull to feaſt, lawfull to make good cheere, lawfull to weare good clothes? yes verily; but vnderunder theſe precepts, come in riot, luxury, intemperance, pride, and a floud of euils. A Chriſtian hath neuer more need to feare himſelfe, then when hee is to hauehave to doe in ſuch things, which in themſelues may be vſed. Hee is neuer, in any thing, ſo ſubiect to a fall, eſpecially in ſuch meetings to ſolemne feaſts, leſt the Table of plentie ſhould become a ſnare cPſal. 69.22.vntounto him. Iob was very iealous of his children, that they blaſphemed God in their hearts dIob. 1.5.when they were at their feaſts. What great euils doe wee finde in Scripture, to hauehave accompanied ſome great feaſtings, where the fear of God hath not beene. At Nabals, drunkennes e1 Sam. 25.36; at Abſhaloms, murther f2 Sam. 13.29; at Ahaſhueroſh his, a woful breach betwixt him and his wife gEſter. 1.10 &c.; at Belſhazzars, terrible blaſphemy againſt God hDan. 5.3.4.: at Herods, killing of Iohn Baptiſt iMatth. 16.6.. What iudgemēts read we, to hauehave ouertaken men in their ſecure eatings: Elah, ſmotten and killed while he was drinking k1 King. 15.9.: the Iſraelites, whiles the fleſh was yet betwixt their teeth, before it was chewed, the wrath of the Lord was kindled againſt them lNum. 11.33.. Iobs children, the houſe fell vponupon them at their banquet mIob. 1.19., I ſay with the Apoſtle, Theſe things came vntounto them for enſamples & were written to admoniſh vsus. n1. Cor. 10.11.To the end therfore our reioycings and feaſting at this or the like occaſions, may not bee vnlawfull, two things are chiefely to be cared for: Firſt that there be a carefull watching to preuent exceſſe. Gluttony and Drunkenneſſe are works of Darkenes oRom. 13.13, & Take heed leſt at any time your harts be oppreſſed with them, ſaith our Sauiour pLuk. 21.34.There is a woe to thoſe that continue til they be inflamed qIſ. 5.11.. It was one of the ſins of the ould world, eating & drinking like beaſts rMatth 24▪38 foreign., as long as the ſtomacke would craue: A mans eating ſhould be for ſtrēgth not for drunkenneſſe ſEccl 10.17.. The ſecond thing to be cared for, is that God be not baniſhed out of our thoghts but that ſtil his preſence may be remēbred & his iudgements conſidered. The neglect heereof is called a Feeding without Feare ſ.tIude. 12. It is one a of the common miſeries of feaſting now a dayes; Men (as they thinke) muſt lay aſide all thoughts and ſpeeches of God and Godlines, or elſe they ſuppoſe they cannot be ſo mery as they would. Truth is by ſuch meane, they ſhould be reſtrained from that which is called mad mirth uEccl. 2.2., otherwiſe heereby they ſhould be much quickened to an holy reioycing. And thus farre of thoſe two things out of this Text, which concerne the occaſion; Now it remaineth to ſpeake of the things eſpecially intended by our Sauiour which may concerne vsus all.The 5 Doct. Can the children of the Mariage chamber &c? Heere I will teach two doctrines. The one is this: That the true ground of the ioy and reioycing of Gods people, is and ought, to bee the preſence of Chriſt Ieſus. This is that which our ſauiour here maintaines that the children of God hauehave a kind of immunity from mouning and from theſe ſtraiter exerciſes of humiliation, when the ſpouſe of the Church the Lord Ieſus is among thē: To cleere this point, the maner of Chriſts preſence muſt be enquired into. He is either preſent in body, as he was at the time of ſpeaking theſe words, with his diſciples or after a ſpirituall maner, concerning which is that promiſe, Loe I am with you alway, vntill the end of the world xMath. 28.20.: He is ſpiritually preſent, either by outward meanes, or by inward feeling. The outward meanes by which he is preſent, are the publique miniſtry and preaching of the word, and the free vſe of the ſacramentes. Hence is it, that Chriſt is ſayd to bee in the mids of ſuch aſſemblings yMath. 18.23, Iohn beheld him in the mids of the ſeauen golden candleſticks zReu. 1.18.: The Miniſters of the Goſpell are ſayd to bee in his ſtead a1. Cor 5.20.: in their teaching, the Wiſedome of God poureth out his minde bProu. 1.23., vntounto the ſons of men. As for inward feeling, whē the Lord vouchſafeth it, he is ſayd to be neere cPſ. 145.18., according as when hee withdraweth it, he is ſayd to abſent himſelfe dPſal. 77.7.8.. So that now the meaning of the doctrine is, that the maine matter of all ſound reioicing vntounto Gods children, is the liberty of the means of grace, and the euidence which they feel in their ſoules of Gods fauors? Touching reioycing in the outward means, we hauehave for example the ioy of the men of Bethſhemeſh at the reſtoring of the Arke e1 Sam. 6.13., the ioy which was in Hieruſalem at the reforming of religiō by Hezekia f2 Chro. 30.21.: the ſhouting when the foundation of the Tēple was laid after the captiuity gEzra. 2.11., the extraordinary gladnes, when the publique teaching of the Law, which had a long time beene diſcōtinued, was again eſtabliſhed.hNehe. 8.12. In the new Teſtamēt Samaria had great ioy, for Philips miniſtry iAct. 8.8.: Paul while he lay by the heels yet triumphed becauſe Chriſt was preached kPhil. 1.18.. By theſe, we ſee how the Children of the mariage chāber, take a kind of holy contentment, when the Bridegroome is among them by the outward means. Now for reioicing in the inward euidēces of his preſence to the ſoule & ſpirit, look we vponupon Dauid boaſting in that ioy of heart, which was giuen him by the Lords lifting vp of his countenance vponupon him lPſal. 4.7.vponupon the Eunuch, going on his way reioicing, becauſe he felt how faith in Chriſt was wrought in his ſoule mAct. 8.39.: This was Maries ioy, reioicing in ſpirit, that ſhe knew God in Chriſt was become her Sauiour nLuk. 1.46.. This is that ioy which is called Ioy in the holy Ghoſt oRom. 14.17., peace in beleeuing pRom. 15.13.. Peter termeth it glorious & vnſpeakable q1. Pet. 18., and Chriſt ſaith it is ſuch as none can take away rIoh. 16.22. The vſe..
This ſerueth very effectually to ſhew, that they are none of the Bridegroomes Friends, which in theſe euidences of his preſence finde ſo little ſweetnes. Men reioyce in their wealth, in their gettings, in their health, in their beauty, in their honor, in their belly-cheare, in their gay apparrell, in the pleaſures of ſinne, in the ſatisfying of their wretched luſts, in the ouerthrow & fall of their enemies. Such thinges as theſe giuegive a kind of contentment vntounto many: But how ſcarſe are they, which vnfainedly reioyce in the liberty of the Goſpell, in the freedome of true religion, in the great mercy and goodnes of God, vouchſafing to reueale vntounto vsus the knowledge of himſelfe in Chriſt Ieſus. Whoſe ſpirits are enliued, whoſe heart leapeth, like the Babe in the wombe of Elizabeth ſLuk. 1.44., for ioy of this ineſtimable bleſſing? Chriſt is a continuall ſuter to vsus, by the Miniſtry of his word, he doth in it make louelove to our ſoules, he wooeth vsus, he beſeecheth & entreateth vsus to entertaine him, he offreth vntounto vsus many tokens of heauenly kindneſſe, many rich graces to which all the Iewels in the earth are not worthy thy to bee compared. But (alas) how be theſe things regarded? who (generally) doth not take more pleaſure in an idle tale or in a ſcurrilous ieſt, then in theſe particulars. Well, we ſee heere, Chriſt accounts his preſence in his Church, whither in body or in ſpirit, whither viſibly or by meanes, to be as the preſence of a Bridegroome to his beſt beloued: If we feele our ſelues to finde no cōfort in thoſe things which are reported to be ſo full of cōfort; it is a ſigne we are none of the children of the Wedding, but of thoſe rather, which ſhalbe ſhut out & diſmiſſed with that heauy voyce, when yet they ſhall beg & deſire to come in, Depart from me I doe not know you tMath. 25.12..
The next Doctrine hence to bee obſerued is, That it is the wiſedome and duty of gods children in the daies of their reioycing, and then when they hauehave moſt comfort by the Bridegroomes preſence, yet to thinke vponupon and to make prouiſion for a change. Our Sauiour here ſaith, that albeit he now vſeth his diſciples ſomewhat tenderly, theſe being (as it were) the daies of his firſt acquaintance, yet they muſt not thinke to liue ſo alwaies, but know rather, that there bee times of more ſtraightnes, and of greater ſadnes to be looked for. So that it is plaine, that it is the wiſedome of Gods children, in the daies of their greateſt ioy to be in continuall expectation of a time of morning: As the Bridegroome is with them, ſo they muſt remember that the Bridegroome may be taken from them. For this cauſe Chriſt often told his diſciples of hauing affliction in the world uIoh. 16.33, of weeping & lamenting, when the world was iocund xIoh. 16.20., of drinking in his cup yMath. 23.22., of being hated of all men zMath. 24.9.. The poore Iewes were in perplexity, while the King and Haman ſate drinking in the palace aEſte. 3.15.. We muſt reſolue to paſſe through many ſtormes, before we attaine to the End of our Faith the ſaluation of our ſoules b1. Pet. 1.9.. It is worth the noting, how God in all ages, hath kept a kind of cōtinual entercourſe in his church, betwixt peace and perſecution, betwixt quietnes and trouble. It hath neither been alwaies vnderunder the croſſe, nor alwaies flouriſhing in an outward ſetlednes. Sometimes in kingdōes & ſtates, the goſpell hath been freely preached, the ſacramēts ordinarily adminiſtred, publique aſſemblies vſually frequēted, without danger: Sometimes againe it hath been intermitted, nay it hath been baniſhed & perſecuted, and it hath been as much as a mans life hath been worth, to be knowne to profeſſe it. And as is the ſtate of the church in general, ſo is it of Chriſtians in particular. Sometimes they hear the Bridegroomes voice ſecretly & ſweetly ſpeaking peace to their ſoules by his ſpirit, and this cauſeth much comfort, ſometimes they be much perplexed with doubtings & ſad paſſions, and this occaſioneth a great deale of ſorrow: Sometimes they hauehave the voice of ioy and deliuerance in their tabernaeles cPſ. 118.15., & ſometimes againe, bitter griefe in ſteed of Felicity dIſ. 38.17.. How then can it but bee wiſedome to expect affliction & tribulation. The expectation of it cannot haſten it, nay, it may preuent it, at the leſt it ſhall cauſe it to be the more eaſie when it commeth.
Here is a neceſſary aduertiſement for vsus.The Vſe. Wee now through Gods goodnes, do enioy the Bridegroomes preſence, his voyce ſoundeth amongſt vsus in the dayly miniſtry. Happy were wee if we reioyced in it, as we ſhould. If we do, yet let vsus not forgette that the Bridegroome may be taken from vsus & that there may come daies of greater deſolation. Who can tell, nay (conſidering our ſinnes) who hath not reaſon to feare, that God will take away from vsus the meanes of grace, and depriue vsus of the comfortablenes of his bleſſed word in the commons mones thereof? when we ſhall ſee a dimning of ſuch Lights, by whoſe bright ſhining many hauehave been cō forted; when we ſhall behold Pulpits taken vp, with ſuch Prophets as looke out vaine & fooliſh things for the people, not labouring (as they ſhould) to diſcouer their Iniquitie, eLam. 2.14., when we ſhall finde in the multitude ſuch a groſnes of heart, as was ſometimes in thoſe of Ieruſalem, when, they did not know the things which belonged to their peace fLuk. 19.42., then let vsus feare the Bridegroomes going. The preſent condition of the times ſhould worke ſomewhat with vsus: we ſee or may ſee, what working, and what plotting there is among Papiſts, by trecherie and bloudy deſignes, to put out the Light of the goſpell, & to cauſe the voice of the Bridegr. vtterly to ceaſe. And yet alas we ſit ſtill as if there were no danger. It is now verified, which was ſaid of old, The Lord did call vntounto weeping & mourning, but behold, ioy and gladnes, eating Fleſh and drinking wine hIſ. 22.12.13.. Thus we go on in a kind of beſotted courſe, till a dart ſtrike through our liuer as an oxe that goeth to the ſlaughter, or as a Foole to the ſtockes for Correction iPro. 7.22.23.: Oh that there might be a generall humbling of our ſelues before the Lord, teares running downe as a riuer, and, our Hearts crying to the Lord kLam. 2.18.. That miſchiefe may returne vponupon the heads of the cōtriuers, & that for his names ſake, for his truths ſake, for his ſon Chriſts ſake, the glorious goſpell of his ſonne, the gracious voice of the Bridegroome may be cōtinued with vsus to the end of the world. We hauehave iuſt cauſe to feare the beginnings of Gods iudgemēts, & yet with al to admire euē his lothnes to depart, like that of old, when the glory of the Lord departed by degrees, firſt from the Cherub, to the doore of the houſe nEzek. 10.4., then to the entry of the gate of the Lords houſe oVer. 19., then from the midſt of the city to the mountaine towards the eaſt ſide of the city pCh. 11.23.. The Lord would as it were hauehave vsus to entreat him, he looketh to bee importuned. Let vsus therfore euen this day vow vntounto the mighty God of Iacob qPſ. 132.2, that we wil preferre Ieruſalem to our chiefe ioy rPſ. 132.2., and that we will euē wraſtle with the Bridegroome as Iacob did with the Angel ſGen. 32.26.. Oh if any thing may keep him yet with vsus, ſure he ſhall not depart. It were better to faſt before to keep him with vsus, thē to faſt whē he is gone, to reſtore him to vsus: Better to weepe in Sion, to preuent Babell, then when we ſit by the riuers of Babell, to weepe for Sion tPſ. 137.1.: This is the maine vſe. Albeit the aduertiſemēt may be further ſtretched, to eueryevery priuate Chriſtian. Doſt thou now feele in thy ſelfe, euidēces & pledges of the fauor of God in Chriſt Ieſus, it is good to reioice in them, it is good alſo to know that it is poſſible for them to be ouerclouded for a time, & that the Lord may call thee to ſome inward conflicts: Make ready therefore for the Combat: The Bridegroome goeth & cometh not only by giuing and remoouing the outward meanes, but by giuing & remoouing inward feeling.
FINIS.
End of the text · Samuel Hieron, The Bridegroom (1613)