The Marriage of the Lamb, Text

The Marriage of the Lamb · Text

p. 1THE MARRIAGE OF THE LAMBE.

Hoſea 2.20. I will betroth thee unto me in faithfulneſſe.

THe ſweeteſt muſique conſiſts of diſcords. It is ſo with the Harmonie of Gods Word in generall, and p. 2with this Chapter in particular. In the former part to the 12. verſe, God ſtands as it were upon Mount Eball pronouncing his curſes; from the 12. verſe to the end, he ſtands as it were upon Mount Gerizim proclaiming his mercies; in the former as upon Mount Sinai, thundring in his Judgement; in the latter part as upon Mount Sion, alluring in many ſweete and Evangelicall promiſes, of which his text is the ſummary and Epitome of the reſt. I will betroth thee unto me in faithfulneſſe. The matter included in this text is this.

That there is a ſpirituall betrothing of Chriſt unto every truely beleeving ſoule, which will more fully appeare, if we p. 3conſider theſe three particulars.

Firſt the precedent of this 1ſpirituall Marriage.

Secondly, the nature and 2eſſence of it, or the particulars wherein it conſiſteth.

3. The Conſequents of 3it.

The precedent of this ſpirituall 1Marriage, which is this; that before Chriſt vouchſafeth to eſpouſe himſelf to any ſoule, there muſt be a ſeparation betwixt that ſoule and every beloved ſinne; as the woman muſt bury her former husband before ſhee can be marryed to another: ſo the Soule muſt bury all former beloved ſinnes, that it may be betrothed to Chriſt. Every p. 4Chriſtian before the act of this ſpirituall betrothing is wedded to one ſinne or another, which walkes with him in the day, ſleepes with him in the night, that lyes in his boſome, and is as deare to him as his wife, but before Chriſt eſpouſeth himſelfe unto that ſoule, there muſt be a bill of divorcement drawne betwixt it, and all other darling ſinnes, and endeared corruptions to give entertainement to Chriſt alone. The Harlot could be content the living childe ſhould be divided. 1 King. 3.26. whereas the true mother of the childe had rather part with all the childe, than to have the childe divided. The Devill like the Harlot can be content to have p. 5halfe the heart, becauſe hee knowes, if hee hath halfe the heart, by this meanes hee ſhall enjoy the whole; but Chriſt like the true mother of the Childe, will have all or none, though a broken heart be his delight, yet a divided heart is odious unto him, hence is it that Chriſt before he vouchſafeth this favour of eſpouſing himſelfe to any ſoule, requires there ſhould be a divorcement of all ſinne to give entertainement to himſelfe alone, this is expreſſed by the Pſalmiſt, Pſal. 45.11.12. Hearken O daughter and conſider, incline thine eare: forget alſo thine owne people, and thy Fathers houſe. So ſhall the King have pleaſure in thy beauty, for he is thy Lord God, and worſhip p. 6thou him: Our Prophet, v. 16. of this chapter, ſhewes the truth of this, that Chriſt in his love will permit no corrivall: Thou ſhalt call me Iſhi and call me no more Bauli; Cornel. de Lap. in Hoſ. 2.16 Par. in eundem locum.Hos 2:16why not Bauli as well as Iſhi? they ſignifying both the ſame thing, ſounding as much as my Lord, my husband: the reaſon was becauſe Baal was the name of an Idoll, now God doth ſo abhorre that an Idoll ſhould have the leaſt communication and corrivality with him, that hee would not be called by the name of an Idoll, ſo offenſive is the very name of another lover unto him. So Hoſea 14.8. Ephraim being once eſpouſed to God, cryes out, what have I to doe any more with Idols: ſo p. 7the Apoſtle perſwading the Romans to put on the Lord Ieſus Chriſt, hee bids them firſt to abjure ſurfetting and drunkennes, chanbering and wantonneſſe, and ſo to put on the Lord Ieſus Chriſt.

Conſider the nature and 2eſſence of this ſpirituall marriage, and the particulars wherein it doth conſiſt, which are three. Firſt in that neere 1and intimate conjunction, that is betwixt Chriſt and every beleeving ſoule, which is ſo great and intimate, that Chriſt and a beleever are ſayd to bee one: Epheſ. 5.32. they two ſhall be one fleſh, this is a great myſtery, but I ſpeake of Chriſt and his Church, ſaith the Apoſtle. Now this union is not a meere notionall and intellectuall p. 8union, that conſiſts only in the underſtanding, and without the underſtanding is nothing, nor yet a conjunction of affection onelyonly, as Ionathan and David are ſayd to have one ſoule and heart, but it is a true and reall union; nor yet ſuch a reall union as if there was an union of ſubſtance and perſon, for ſo many beleevers there are, ſo many diſtinct perſons there are, and all diſtinct from the perſon of Chriſt and his God-head, which is incōmunicable; but this union is a reall, myſticall, and ſpirituall union, cauſed two wayes.

1Firſt in regard of Chriſt by his ſpirit.

2Secondly, in regard of us by a true, vivificall, and juſtifying p. 9faith.

Firſt on Chriſts part, by his 1Spirit, for as in the members of the body they are all diſtinct amongſt themſelves, and doe all differ from the head, yet ab unâ eadémque formâ informante, from one and the ſame ſoule informing the head and all the members, all they are made one compoſitum. So it is with Chriſt and beleevers: beleevers are diſtinct perſons and diſtinct from the perſon of Chriſt, yet by one and the ſame Spirit, abiding in Chriſt and beleevers they become one, this the Apoſtle intimates, 1 Cor. 6.17. He that is joyned to the Lord is one Spirit, ſo Saint Iohn that Diſciple that leaned on Chriſts breaſts, and thence ſuckt many p. 10a ſpiritual truth, makes the participation of the Spirit an evidence of Chriſts abiding in beleevers, and of their abiding in Chriſt, 1 Iohn 3.24.

2Secondly, this union is cauſed on beleevers part by the grace of faith, ſo ſaith the Prophet, I will betroth thee unto me in faithfulneſſe, ſome would have this word faithfulneſſe referred to God, and ſo to note the truth of Gods promiſe of eſpouſing himſelfe unto his Church, but others better take this word faithfulneſſe, to note the grace of juſtifying faith; for I finde the word here uſed in the originall foreign to be referred to the ſaving faith of the juſt, Hab. 2.4. The juſt ſhall live by his owne faith, ſo that the meaning of the Prophet p. 11in this place is this: whereas verſe 19. he ſaith in regard of God, this eſpouſing is in juſtice and mercy, ſo on beleevers part, it muſt bee in faith and obedience, ſo that it is faith which is the applicatory inſtrument of this great benefit of this ſpirituall Marriage; for God will ſo eſpouſe himſelfe in juſtice and mercy, as that the beleever muſt receive this grace by faith.

This ſpirituall betrothing 2conſiſts in that mutuall covenant that is made betwixt Chriſt and a beleever, in the day of their eſpouſalls, Ezek. 16.8. I entred into covenant with thee, ſaith the Lord, and thou becameſt mine, which covenant is that Chriſt will bee to the ſoule a loving and carefull p. 12husband, and the ſoule muſt be to Chriſt a morigerous and an obedient ſpouſe, this mutuall covenant the Apoſtle expreſſeth fully, Epheſ. 5.24.25, Husbands love your wives, as Chriſt loved his Church, there is the covenant on Chriſts part: Wives be ſubject to your husbands as the Church is ſubject unto Chriſt; there is the covenant on the beleevers part: this covenant is expreſſed by this Prophet, verſe laſt: I will be your God and ye my people.

3It conſiſts in that reciprocall intereſt that Chriſt claimes in a beleever and a beleever in Chriſt, Cant. 2.16. My beloved is mine, and I am his: my beloved is mine, there is the beleevers intereſt in p. 13Chriſt, and I am his, there is Chriſts intereſt in a beleever. A beleever doth not by faith ſo lay hold on Chriſt as a man with his hand layes hold on a Pillar or tree, for a man may lay hold on a tree, and the tree never lay hold on him againe; but he layes hold on Chriſt ſo by faith, that by the ſame act of faith he is apprehended by Chriſt againe: this the Apoſtle intimates, Phil…p. 3.13. I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Ieſus: here is foreign and foreign an apprehending and a being apprehended of Chriſt, and therefore this mutuall apprehending of a beleever by Chriſt, and of Chriſt by a beleever, is lively p. 14expreſſed by the metaphor of kiſſing and ſaluting, Cant. 1.2. Let him kiſſe me with the kiſſes of his lippes; here the Church would have Chriſt to kiſſe her. Pſal. 2. ult. Kiſſe the Sonne: here Chriſt deſires a kiſſe of his Church; in this ſaluting and kiſſing, there is a mutuall embracing and touching of one another, this expreſſeth the manner of the worke of faith in apprehending Chriſt, for by faith the ſoule ſo embraceth Chriſt that by the ſame Act of faith it is embraced by Chriſt againe, this is that mutuall intereſt as the beleeving ſoule challengeth Chriſt to be its Bridſgroome, ſo it gives Chriſt an intereſt in it ſelfe to bee his faithfull and obedient ſpouſe, and this p. 15diſtinguiſheth the falſ ſpouſe of Chriſt from the true ſpouſe: there is never an hypocrite and nominall Chriſtian, that hath no more of Chriſtianity than the outſide and title, but he will be ready to claime intereſt in Chriſt; crying I hope in my God, my Chriſt, my Jeſus; but the queſtion is, whether Chriſt hath intereſt in him, if not, his claiming of intereſt in Chriſt will availe him nothing. Mat. 7.22.23. Many will ſay to Chriſt at the laſt day; Lord, Lord, we have Propheſied in thy Name, we have in thy Name caſt out Devils, and done many wonderfull workes: here is a faire intereſt in Chriſt pretended, but Chriſt diſclaimes them as having no intereſt in them: p. 16I never knew you, depart from me ye workers of iniquity. But it is otherwiſe with the true Chriſtian and ſincere beleever: as he is able to ſay that Chriſt is his Saviour, Lord, and Brideſgroome, ſo is he able to affirme by the Teſtimony of his Conſcience, that Chriſt hath intereſt in him as his obedient ſervant and faithfull ſpouſe, thus we ſee the particulars, wherein this ſpirituall Marriage doth conſiſt.

3This ſpirituall Marriage will further appeare, if in the third place wee conſider the conſequents of this ſpirituall eſpouſing. The conſequents 1are of two kindes. Firſt, ſome are mutuall and reciprocall betwixt Chriſt and beleevers. p. 17Secondly, ſome are proper 2and peculiar either to Chriſt, or to his Church and beleevers. 1. the mutuall and reciprocall 1conſequents betwixt Chriſt and beleevers are theſe. The firſt is that mutuall 1delight and content that Chriſt takes in his Spouſe, and his Spouſe in Chriſt. This the Prophet Iſaiah expreſſeth on Gods part that his people ſhould be called Hephzibah, that is, my delight is in her: and thy land Beulah, that is, married, and affirmeth that as the Bridſgroome rejoyceth over his Bride; ſo the Lord would rejoyce over his people: this delight is ſo great that Chriſt takes in his Spouſe, that Chriſt affirmes hee was raviſhed in his heart p. 18by his Spouſe, Cant. 4.9. and acknowledgeth himſelfe to bee bound in her galleries. Cant. 7.5. That is tyed in bonds of love towards his Spouſe: and as Chriſt delights thus in his Spouſe, ſo the ſatisfied ſoule delights in Chriſt, and that many wayes. Firſt in the contemplation of his perſon, his beauty and comelineſſe, Cant. 5.10. My beloved is white and ruddy, the chiefeſt of ten thouſand. 2Secondly, Chriſts Spouſe delights in his preſence. Cant. 2.3. I ſate down under his ſhadow with great delight, and his fruite was ſweete to my taſte. So David makes this his chiefe deſire, and his onelyonly deſire to dwell in the houſe of God. Pſal. 27.4. and this he deſires p. 19that he may behold the beauty of the Lord. Thirdly, 3Chriſts ſpouſe delights in hearing her bridſgroomes voyce. Cant. 2.8. It is the voyce of my beloved. This is the Churches acclamation for joy at the hearing of Chriſts voyce, the word of Grace and the Goſpell. Chriſt gives this as an eare-marke to his ſheepe; My ſheepe heare my voyce, and follow me, Iohn 10.3.4. and the Baptiſt makes this a ſigne of a friend to the Bridſgroome that hee ſtandeth by and rejoyceth greatly becauſe of the Brideſgroomes voyce. Iohn 3.29. Fourthly, Chriſts Spouſe delights 4in his Lawes: His delight (ſaith David) is in the Law of God, ſpeaking of the p. 20bleſſed man. Pſal. 1.2. Thy Lawes are my delight, my Counſellours, ſweeter than the Honey and the Honey combe, dearer than thouſands of gold and ſilver. 5Pſal. 119. Laſtly a beleever delights in communing with Chriſt and ſpeaking unto him in prayer: heare what ſweete expreſſions have proceeded from a ſanctifyed ſoule. Lord I have loved the habitation of thine houſe: I was glad when they ſayd, let us goe to the houſe of the Lord, which is the houſe of prayer.

2The ſecond conſequent of this ſpirituall marriage that is mutual betwixt Chriſt and his ſpouſe, is cohabitation,(a)(a)foreign. Ariſt. Eth…c. l. 8. c. 5. a cohabitation is neceſſary to the making & conſerving of true friendſhip, much more to the p. 21preſervation of conjugall affection, therefore(b)(b)foreign. Ariſt. lib. 2. Oeconomic. c. 2. Ariſtotle thinketh nothing to be more due to bee performed of an husband to his wiſe, than an holy ſociety: this bleſſed ſocietie is maintained betwixt Chriſt and his ſpouſe, expreſſed by Chriſt. Iohn 15.4. Abide in me, and I in you, and by his Diſciple whom he loved. 1 Iohn 3. ult. He that keepeth his Commandements dwelleth in him, and he in him. This ſociety is performed on Chriſts part when hee is preſent by his ſpirit in the Temple of the beleevers heart, confirming, comforting, and refreſhing of him by his ſpirit, in the aſſurance of his love, ſo Chriſt told his Diſciples he would not leave them Orphans, p. 22but he would come unto them and be with them to the end of the world, though not in his perſonall preſence, yet by the Comforter his holy ſpirit; againe this mutuall ſociety is performed on the ſoules part with Chriſt, whilſt the ſoule with Henoch and Noah walkes with God, having God alwayes before its eyes, alwayes awed with an apprehenſion of his glorious preſence, conforming it ſelfe to his will in all things, often hearing him ſpeake in his houſe, often ſpeaking unto him by prayer, often frequenting his Sacraments, often communing with holy meditations, heavenly ſoliloquies and ejaculations, this is the ſecond p. 23conſequent.

A third conſequent mutuall betwixt Chriſt and a beleever, is a mutuall bearing of one anothers burden,(c)(c)foreign, &c. Ariſt. l. 2. Oeconomicae. …n principio. A good husband ſaith the Philoſopher, undertakes the care of things abroad, a good wife undergoes the burden of domeſticke affaires and buſineſſes to bee done within doores, and thus hath the wiſe diſpoſer of all things appointed man and wife their ſeverall employments agreeable to their ſeverall ſexes and diſtinct conditions. Solomon ſpeaking of the wife, ſaith that ſhe ſhould be as the pleaſant Hind and young Roe, now, as(d)(d)Cervi & Cervae cum fretum ad inſulam tranſeunt paſcuorum gratia, ſic ſe ordinant, ut onera capitum ſuorum quae geſtant in cornibus ſuper invicem portent, ita ut poſterior ſuper anteriorum cervice projecta, caput collocet, & vicibus id agere dicuntur, ita invicem onera ſua portantes fretum tranſeunt ad terrae ſtabilitatē. Aug. q. …1. Auguſtine notes, p. 24the Hart and Hinde are ſerviceable, one to another in bearing one anothers burden. It is ſo with Chriſt and his Church, he takes the burden off his Spouſe, and layes it upon himſelfe, and gives his Spouſe a command to take upon her his yoke. Math. 11.28. Come unto me all yee that are weary and heavie laden, and I will eaſe you, here Chriſt beateth the yoke of his ſpouſe, v. 29. Take my yoke upon you, here Chriſt enjoyneth his ſpouſe to take up his yoke as he hath borne here; the yoke that Chriſt beareth for his ſpouſe, is the yoke of ſinne, and the burden of Gods wrath under which all the creatures in heaven, and upon earth, would have ſunke downe to p. 25have undergone, therefore Chriſt both God and man undertakes to beare it for his ſpouſe, and the burden and yoke that Chriſt impoſeth on his ſpouſe to beare is the yoke of obedience, called Chriſts yoke, becauſe he himſelfe hath borne it, he himſelfe enjoynes it,(e)(e)Is dat quimandat, qui jubet, illo juvat. and hee himſelfe ſupports his ſpouſe in bearing of it, this yoke of Chriſt doth his ſpouſe willingly beare in performing univerſall, cheerefull, ſincere and conſtant obedience to all Chriſts commands in full purpoſe and deſire of the heart, in the earneſt endeavour of the whole man, which Evangelicall obedience Chriſt accepts and accounts as perfect obedience p. 26for his owne ſake.

4The fourth conſequent of this ſpirituall marriage of Chriſt and his Spouſe, is that mutuall adhaering and 1cleaving to one another in ardency of(f)(f)Quam quaeris aliam inter ſponſos neceſſitudinem, vel connexionem praeten amari & amare. Bern. Ser. 31. in Cant. affection and deareſt love. Firſt, for the love of Chriſt to a beleever it is tranſcendent, and differing from a Chriſtians love to Chriſt. Firſt in time: ſecondly in degree: thirdly as a cauſe differs from an effect. Firſt in time, Chriſts love is the preventing love, and this magnifies the love of Chriſt; it is a chiefe porperty of great love when it is(g)(g)foreign. Ariſt. l. 2. Rhet. c. 9. preventing and therefore the Apoſtle Iohn calls it love indeede that Chriſt loved us firſt.

Secondly, Chriſts love differs p. 27and exceedes the love of his Spouſe in degree, he being the fountaine of love, and the love of a Chriſtian but a ſtreame flowing from that fountaine, hee the Sonne of Righteouſneſſe. Mal. 4.2. From whom the beames of mercies flow dayly upon the hearts of his beloved ones; their love being but a beame comming from that Sonne, therefore God is ſayd to bee love it ſelfe in the abſtract, in regard of the tranſcendencie of his love ſurpaſſing the love of all. Thirdly, Chriſts 3love differs from a Chriſtians love, as the cauſe differs from the effect for the love of a Chriſtian to Chriſt is nothing but an heavenly ſparke kindled by the fire of Gods p. 28Spirit and the fervencie of his affection to a Chriſtian: the heate that is in the inferiour region of the ayre, is nothing but an effect of the reverberation of the beames of the Sunne upon the earth, the heate of a Chriſtians heart that burnes within him, with a love and zeale to the Lord Jeſus, is nothing elſe but a reflection of thoſe hot ſunne beames of Chriſts mercies ſhed abroad in the heart of a beleever. Our cloathes in the morning receive heate firſt from our bodies, but being heated by our bodies, they keepe our bodies warme all the day following: A Chriſtians heart muſt firſt be cloathed with the ſunne of righteouſneſſe, and ſo warmed with p. 29his beames, being but once throughly warmed, it ever after glowes within towards Chriſt in love againe: now as Chriſt beares a love to a Chriſtian farre exceeding the love of the fondeſt Bridſgrome to his endeared Spouſe, ſo there is a retaliating affection in every beleeving ſoule towards Chriſt. We may as well imagine fire without a power to give heate, as to imagine Chriſts love beſtowed upon a ſoule without this affection in the heart, to whom Chriſt hath made his love knowne by betrothing himſelfe.(h)(h)foreign Ariſt. Rhet. lib. 2. c. 4. Ariſtotle ſpeaking of a friend deſcribes him to be ſuch an one that loves and is loved againe: And againe in another place p. 30affirmes that to bee true friendſhip where love is(i)(i)foreign. Ariſt. l. 2. magni. moral. c. 11. reciprocall, if then love amongſt friends be mutuall much more betwixt(k)(k)foreign. Ariſt. l. 2. Oeconomie. c. 2. man and wife, betwixt Chriſt and his Spouſe, the very name of Bridſgroome calls for love.(l)(l)Ludolphus de vita Chriſti ex Gregorio. It is the obſervation of a Father, ſometimes God calls himſelfe by the name of a Father, ſometimes by the name of a Maſter, ſometimes by the name of a Bridſgrome, when he would produce a filiall feare in the hearts of his children, hee calls himſelfe by the name of a Father. If I be a Father where is my feare? when he would produce homage and ſervice in his ſervants hee calls himſelfe by the name p. 31of a Lord. If I bee your Maſter and Lord, where is me honour and ſervice? When hee would beget love and affection in them hee ſtiles himſelfe a Bridſgroome. If I bee a Bridſgroome where is my love? Now this love that a Chriſtian oweth and giveth to Chriſt as the Spouſe of Chriſt, hath ſeverall diſtinct properties, whereby it is diſcerned from the love that worldlings may pretend to Chriſt.

Firſt, it is ſuch a love 1that will drive the ſoule to ſickneſſe in caſe the thing loved bee delayed. Conticles cap. 1. verſ. 5. I am ſicke of love, ſaith the Church concerning Chriſt p. 32her Bridſgrome: this ſickeneſſe of the ſoule for love is nothing but a fainting and languiſhing for deſire of Chriſt, whom the ſoule loveth, this the wiſe man expreſſeth, Pro. 13.12. Hope deferred, maketh the heart ſicke, now the ſoule hoping for thoſe ſoule-tranſporting pleaſures to bee found in the apprehenſion of Chriſts favour and ſenſe of his preſence, and yet obtaines not the inward apprehenſion of his gracious reſidence in the ſoule, upon this the heart begins to faint and languiſh, and to bee ſicke of love: the deſire of a Chriſtian towards Chriſt is not any faint and remiſſe deſire, but a longing deſire, ſuch a deſire that ſtretcheth the affection p. 33to the higheſt ſtraine, and therefore expreſſed in Scripture by the metaphors of thirſting, gaſping, panting, now as experience teacheth in ſome caſes, longing brings danger when the thing longed for is not obtained; whereas an ordinary deſire will not hurt in the deniall of the thing deſired: as the effects of longing are dangerous when the thing longed for is delayed, as fainting, ſownding, languiſhing, it is ſo in ſpirituall longing for Chriſt, the ſoule thirſting for Chriſt, and finding him not, falls a ſownding, fainting and grows to a kinde of Sprituall ſickneſſe for love and deſire of Chriſt.

This love is a kinde of doting p. 35love that carries the ſoule to a ſpirituall diſtraction, this we may ſee in Peter, who in the transfigration was ſo tranſported with affection, ſo raviſhed with the love of Chriſt, that like a man ſpiritually diſtracted he knew not what hee ſayd, ſaith the text, Marke 9.6. So Saint Paul in his rapture into the third heaven, he ſpeakes like a man beſides himſelfe for the preſent. 2 Corinth. 12.2.3. and 5. I knew a man in Chriſt above foureteene yeares agoe, whether in the body I cannot tell, or whether out of the body I cannot tell; God knoweth: ſuch an one caught up to the third heaven: and I knew ſuch a man, whether in the body, or out of the body I cannot p. 34tell, God knoweth. verſe 5. Of ſuch an one will I glory, of my ſelfe I will not glory: here wee ſee the Apoſtle for the preſent in a bleſſed kinde of ſpirituall diſtraction in love to Chriſt, and heaven, whereunto hee was caught.

This love in the third place is a(m)(m)Amat profecto caſtè quae ipſum, quem amat, quaerit, non aliud quid praeter ipſum. Bern. Serm. 7. in Canti…. Sponſa non petit libertatem, non mercedem, non haereditatem, ſed oſculum more planè caſtiſſimae ſponſae, ac ſacrum ſpirantis amorem, nec …omnino valen tis flammam diſſimulare, quam patitur, oſculetur, inquit, me oſculo oris ſui, quaſi dicat, quid mihi eſt in coelo, & a te quid volui ſuper terram. Bern. ibid. free love whereby the beleeving ſoule cleaves unto Chriſt for himſelfe and thoſe glorious excellencies it ſees in our Saviour Chriſt, this property diſtinguiſheth it from that(n)(n)Cave anima, ne, quod abſit, meretrix dicaris, ſi munera dantis plus quam amantis affectum diligis. Aug. medit. l. 2. c. 4. meretritious p. 36and mercenary love in worldlings, that follow Chriſt as Chriſt upbraided ſome of the ſame ſtampe for the fiſhes and bread wherewith hee fed them. Iohn 6.26. This hired love the(o)(o)Cum magno calumniatore habemus negotium, ſi quaerit ſingere quod non eſt, ut in Iob. quanto magis objicere quod eſt? Aug. de temp. Serm. 234. Devils objected againſt Iobs ſincerity; Doth Iob feare God for nought? but Iob cleaving to God upon the dunghill, and in the loweſt condition, proved the Devill in that particular as hee was from the beginning, to be a lyar.

The fourth property of a Chriſtians love to Chriſt the Bridſgroome of his ſoule is, that it is a ſtrong and peremptory love; it will carry a Chriſtian through all(p)(p)Amemus nos Chriſtum ejuſque ſemper quaeramus amplexus, & facile videbitur omne difficile, brevia putabimus univerſa quae longa ſunt. & jaculo illius vulnerati perhorarum momenta dicemus: Heus, me quia pereginatio mea prolongata eſt. Hier. ſcribeus ad Euſtochium. difficulties and ſtraights to Chriſt. The love of Rachel carried p. 37Iacob through 14. yeares of hard ſervice, the love of Chriſt will carry a Chriſtian through more difficulties than Labans ſervice had in it. Cant. 8.6.7. It is ſayd to be as ſtrong as death, that conquers the greateſt gyant and the mightieſt Monarch: zeale, that is, love inflamed is as inexorable as hell it ſelfe, it is ſayd to have fiery coales that pierce the heart, which fiery coales of love all the waters, be it a deluge and inundation of miſeries and calamities, perſecutions, and temptations, are not able to quench. Love is of that ſtrength that it facilitates the greateſt difficulties. This we ſee in the ordinary bodily recreations, many men take a p. 38pleaſure in a toyle as in hunting, running, leaping, ringing, wraſtling, and the like, and all out of love to theſe recreations, much more is the love of Chriſt able to ſweeten the hardeſt duty that Chriſt impoſeth upon his Spouſe. What was it that made the fiery faggots to thoſe bleſſed witneſſes of the truth to ſeeme as beds of Roſes? but love. What made the Diſciples to forſake all? but Chriſt, and that love they beare to him. What made Paul and Silas ſing in Priſon, and the Apoſtles to returne from the Councill rejoycing that they were counted worthy to ſuffer for Chriſt? but love to Chriſt. What made the renowned Champion Stephen p. 39valiant in the midſt of death? but the ſight of the Sonne of God, ſtanding at the right hand of his father, and I am perſwaded that if it had beene offered to Stephen that hee ſhould have beene delivered from his preſent paine, upon condition he ſhould have beene deprived of his preſent viſion of Chriſt, by the opening of the heavens, the love of Chriſt, would not have ſuffered Stephen to have accepted of deliverance upon ſuch condition, ſo we reade of thoſe ſtrong ones in faith though weake in ſexe, they would not accept of deliverance in the middeſt of their torturings that they might obtaine a better reſurrection. Heb. 11.35. To conclude p. 40this, Paul being armed with this love challengeth all the powers and peeres of hell it ſelfe. Rom. 8.35. Who ſhall ſeparate us from the love of Chriſt, ſhall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? as if he had ſayd, ſhall this or that, if there be any more put them all into the ſcale, and weigh but the love of Chriſt againſt them all, and they ſhall bee found too light to ſway my heart from the love of the Lord Jeſus.

5The fifth property, the love of Chriſts Spouſe is a bountifull love, this the Apoſtle. 1 Cor. 13.4. makes a property of true Charity, that it is bountifull:(q)(q)foreign. Ariſt. Ethic. l. 8. c. 13. bounty is the fruite of love, and it is exerciſed p. 41towards any thing according to love: if a man love his body, nothing is thought too dainty to feede it, too gorgeous to cloath it; if a man love his pleaſure, nothing is counted too deare to maintaine it: ſo where there is any true conjugal affection in a Chriſtian heart, that heart will relliſh any thing that tends to the honour of Chriſt, it will downe with frequent prayer, humble and dayly confeſſion of ſinne, zealous and Godly walking with God, ſincere univerſall, and conſtant obedience to Chriſt, though it be with the parting of the moſt dearely beloved ſinnes, that ſoule will thinke no teares of repentance, no hearing, reading, p. 42ſinging, no duties publicke or private too much, whereby the honour of Chriſt may be advanced, and its love to Chriſt better expreſſed. Luke 7.47. Mary Magdalen is ſayd to love much, and this her great love was expreſſed to Chriſt, by her bounty in waſhing his feete, in anointing his head, in wiping his feete with the haires of her head, and Chriſt himſelfe accepts of her waſhing, anointing, kiſſing and all other of her acts of bounty, as Characters of her great inward affection.

6The ſixth property of this love is that it is intire, as Moſes his ſerpent devoured all other ſerpents, becauſe his ſerpent was from God, ſo the p. 43love of God being from God eates and conſumes the love of all things beſides, as it is ſayd of Ioſeph that there was none greater in Pharaohs Court, and in the land of Aegypt than himſelfe, the like may be ſayd of Chriſt in a beleeving heart, there is none greater than Chriſt, he is the Pilot that governes the ſhip, the King that governes the whole man, the Maſter and Lord that keepes the houſe of a ſanctified heart, to whom, as King and Lord, all the powers of the whole man ſubmit, all doe homage, all performe reſpect, feare, and love, and if there be love beſtowed upon any other thing beſides Chriſt, as upon our ſelves and our neighbours, p. 44yet it is for Chriſts ſake and in ſubordination to him, whom to love in due meaſure, is to love without meaſure.

7The ſeventh property of a Chriſtians ſoules love to Chriſt is, that it is a conſtant love, it is no great matter to profeſſe love to Chriſt, when nothing comes in competition with him, but when pleaſure, profit, liberty, and preferment comes in the way that either a man muſt forſake theſe or the profeſſion of his love to Chriſt then for to cleave unto Chriſt proves our love to be conjugall. The young man in the Goſpell made many ſhewes of his love to Chriſt, but when Chriſt bad him goe and ſell p. 45all that he had, he went away ſorrowfull. The Rulers many of them profeſſed faire love to Chriſt, but yet when it came to this paſſe, that they which confeſſed Chriſt muſt be caſt out of the Synagogue,Iohn 12.42.John 12:42 they would not confeſſe him any longer, ſo that it is conſtancie in our love to Chriſt that proves our love to bee a true conjugall affection. Thus much of the conſequents of this ſpirituall marriage, which are mutuall betwixt Chriſt and his ſpouſe, the conſequents that are proper and peculiar follow, and theſe are either

Such as are exparte ſponſi, 1on Chriſts part.

Such as ere ex parte ſponſae, p. 462on a beleevers part.

1Firſt, ſuch as are on Chriſts 1part, which are two, 1. A communication 2of ſecrets. 2. A communication of goods. 1Firſt a communication of ſecrets:The 1. conſequent on Chriſts part. Chriſt will communicate thoſe ſecrets to a beleeving ſoule eſpouſed unto him, that hee will not communicate to a ſtranger: a man will communicate much to his friend according to the Prouerbe, foreign: All things amongſt friends are common, but much more will a man communicate to the wife of his boſome: Dalilah, Sampſons wife could get the meaning of the riddle out of Sampſon, that all the Philiſtines could not finde out: ſo is the Spouſe of Chriſt privie p. 47to thoſe ſecrets that all the wiſe and learned, being not eſpouſed to Chriſt, are ignorant of. The ſecrets of the Lord are to them that feare him. Pſal. 25.13. He revealeth his ſecrets to his Servants the Prophets, Amos, 3.7. My beloved had me into his Chambers, ſaith the Spouſe of Chriſt, Cant. 1.4.Cant. 1.4. opened.Song 1:4 Now as Chambers are places of ſafety, as the Prophet ſheweth, Iſay 26.20. Come my people, enter into my chamber: ſo chambers are places of greateſt ſecrecie, hence in Scripture they are called privie chambers, and ſecret places oppoſed to the houſe top. 2 King. 6.12. Luke 12.3. Mat. 6.6. for Chriſt then to have his Spouſe into his Chambers is nothing elſe p. 48but to make her privie to his ſecrets, for this priviledge our bleſſed Saviour broke forth into a Doxologie unto his father. Mat. 11.25. I thanke thee O Father that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes.

Queſt. What are thoſe ſecrets that Chriſt will communicate to his Spouſe, that hee will not communicate to a ſoule that is not married to him?Solution.

(r)(r)Dic nobis tu qui preparas quid preparas: replebiniur bonis domus tuae, ſed quib…s bonis? vine, olco, f…umento? ſed haec novimus videmus & faſtidimus, id quaerimus quod oculus non vidit Bern. Serm. 11. in Caniic.Such ſecrets as Eye hath not ſeene, neither eare heard, neither can it enter into the heart of man to conceive. 1 Cor. 2.9.10. to inſtance in ſome particulars. The firſt ſecret is the pardon of ſinne, the moſt bleſſed newes and moſt joyfull p. 49tidings that can come to the ſoule of a reaſonable creature, when the ſoule with Heman, Pſal. 88.7. lyeth crying day and night under the indignation of the Lord, with David roaring for very diſquietneſſe of Spirit, with Iob the arrowes of the Lord drinking us its ſpirit, then for Chriſt to whiſper unto the ſoule in ſecret by his Spirit, and to ſay unto it, Spouſe be of good comfort, Thy ſinnes are forgiven thee, this is a ſecret Chriſt will communicate to none, but unto his ſpouſe.

But ſome may ſay, how may a poore ſoule know whether this voyce of Chriſt by his ſpirit be not a deluſion of Satan?

p. 50Anſw. It is true that the devill can ſuggeſt falſely into his owne children, what Chriſt in truth ſuggeſts into the hearts of his owne people, and that often he can counterferfeite this teſtimony of the Spirit concerning the pardon of ſinne, putting in thoughts of comfort, mercy and remiſſion of ſinne, and of peace to the ſoule, when God makes himſelfe ready for Warre. But by this may Chriſts voyce comforting the ſoule be knowne from Sathans flatteries and falſe perſwaſions,How Chriſts voyce is known from Sathans illuſion, concerning the pardon of ſin. from the time and condition the ſoule is in, when theſe thoughts of Mercy and tidings of pardon of ſinne come unto the ſoule, if the ſoule (as before) be in a diſconſolate p. 51condition by reaſon of the ſenſe of the burthen of ſinne, and deepe apprehenſion of Gods wrath, then for the ſoule to receive comfort, and to entertaine thoughts of mercy, lifting up the ſoule as it were from the gates of hell, to the ſuburbs of heaven; this is a good ſigne it is the work of Chriſt and his voyce by his Spirit communicating this ſecret of mercy and pardon of ſinne, becauſe this is againſt the policy of Sathan to comfort the ſoule, and to lift it up when it is in ſinking through the ſenſe of Gods wrath, but on the contrary, his ordinary courſe is when the ſoule is in heavineſſe, dejection and anguiſh, and inclining to deſperation, p. 52to follow the ſoule cloſe, to drive it into the further degree of deſpaire, till it be ſwallowed up of it. But if the ſoule ſhal have thoughts of mercy, and aſſurance of ſalvation ſuggeſted into it, when it hath never felt the burden of ſinne, the ſpirit of bondage, never beene truely humbled for ſinne, this is a ſigne of an illuſion of Sathan to drive the ſoule to periſh by preſumption, which is a more frequent Rocke, againſt which the ſoule ſplits it ſelfe, than deſperation.

2The ſecond ſecret is the experimentall knowledge of the worke of regeneration, a ſecret and myſterie that few are privie unto. p. 53Nicodemus though a teacher in Iſrael, yet ignorant in this point till Chriſt inſtructed him in it, and at Chriſts firſt relating of it unto him it ſeemed a(s)(s)What a parable is regeneration to many even old men, Maſters, and teachers, and rulers in Iſrael, who knew no other nativity but one of Adam and Eve, no progenie of God and his Church, no other parents but ſuch as beger earthly children to a naturall life, &c. D. Taylor on Tit. p. 65. riddle unto him, till Chriſt ſhewed him how, and in what manner it was wrought, Iohn 3.4.5. Many can talke of the dangers of Warre, of the wonders of the Sea, of the Indies and remote places, who yet never were in warre, upon the ſea, or in any fore-mentioned Countries, but they that have beene in hot skirmiſhes of warre, that have gone down into the deepe, and occupied ſhips in the great waters, they that have ſeene the Indies and remote places; have bought their knowledge at a deare p. 54rate of hard labour, great danger and long travaile, the difference of theſe is this, the one know by heare-ſay, by reading, and the like, the other by experience: it is ſo in preſent caſe, we may heare one ſpeaking of regeneration, another diſputing of it, and both ignorant of it in regard of any experimentall knowledge, but the true Chriſtians knowledge of the work of grace is experimentall, he can tell the method that God uſed in the new framing and 1regenerating of his heart. Firſt that God humbled him by the terrour of the Law, and ſo unbottomed his heart, and tooke him off on himſelfe, by a thorough conviction of his loſt condition out of Chriſt, p. 55that God broke his heart in pieces by the hammer of his Word, and threatning of the Law, that then he thawed and diſſolved his frozen heart, by the ſweete Evangelicall promiſes, and thoſe comfortable Revelations of the Lord Jeſus, the Lord of life, unto his ſoule, that hee then formed Chriſt day by day, mortifying his ſinne by degrees, and every day giving the ſoule a greater meaſure of inward quickning and vivification to the life of holineſſe and righteouſneſſe; this ſecret worke of regeneration, Chriſt communicates onelyonly to his Spouſe.

But how ſhall I know may ſome ſay, Queſt. whether Chriſt hath commonicated this ſecret worke of regeneration to me or not?

p. 56Anſw. There are many things that go for regeneration in the world that are no more true regeneration than the picture that Michal layd in the bed for David was like unto David, whereby ſhe would have deluded the meſſengers of Saul, as morality, ceſſation from groſſer ſinnes, partiall obedience and the like; all which and many are but faire colours to paint over an unregenerate 1heart. For firſt, regeneration is a renewing of the inward man, theſe the ſlicking over of the outward man, regeneration is a mortifying of the inward Principles of corruption, and a killing of ſinne at the roote, theſe but like ſo many loppings and plaſhings of ſinne in the p. 57branches, regeneration is a metamorphoſing of the heart, theſe but changes of the outward converſation in ſome meaſure, againe theſe differ from regeneration in the cauſe. Civill honeſty, 1ceſſation of groſſe ſinnes, partiall obedience and the like, may proceede firſt from education, as they did who lived in Luthers time, became Lutherans: ſo many being ſtems growing of a religious ſtocke, brought up under carefull and religious Maſters, tutors, and guardians, are many times civiliſed, and yet made not at all acquainted with the ſecret worke of mans regeneration, than that which goes any further than the p. 58outward carriage and converſation. 2Secondly, ceſſation from groſſe ſinnes may proceede from a naturall kinde of conſcience that may bee even in men that are but in the ſtate of nature,1 Cor. 5.1.1 Cor 5:1 ſo Paul ſpeaks of ſuch a fornication as was not named amongſt the Heathens, that is, the Heathens made conſcience of ſuch a kinde of fornication. Abimelech an Heathen abſtained from Sarah, Abrahams wife, and God aſcribes it to the integrity of his heart. Gen. 20.6.Num. 22.18.Num 22:18 Balaam that wicked ſorcerer would not at the firſt goe againſt the Commandement of the Lord for an houſe full of gold and ſilver; ſo Hazael 2 King. 8.13. Is thy ſervant a dogge that I ſhould doe this p. 59thing; he abhorres it at the firſt hearing as an horrid wickedneſſe, becomming a dog better than a man: by all which inſtances it appeares that a man may abſtaine from many groſſe ſinnes, out of a naturall and carnall conſcience, whereas regeneration brings reformation from a conſcience purified and ſprinkled with the blood of Chriſt. Theſe things to wit morality, &c. may proceed from ingenuity of nature, and from a reſtraining grace that God puts into the hearts of many unregenerate men, which grace if God ſhould not give it to ſome men, man by nature would be more(t)(t)foreign. Ariſt. l. 1. Pol. c. 2. ſavage than the Beare, more truculent than the Tyger, p. 60more cruell than the Wolfe of the morning, more brutiſh than the beaſts of the Forreſt. Theſe may proceede in the fourth place from feare of the loſſe of reputation, men are loath to bee counted the ſcumme of the world, the raffle of the people, the baſeſt of their generation, hence the feare of diſgrace ſwayes their hearts to a more reſtrained life, from the groſſer pollutions of the world, but regeneration proceedes from other principles, not meerely from education (though that is a meanes many times appointed by God to further it) not from ingenuity of nature, feare of ignominy, but from the worke of Gods Spirit, opening the eyes of the underſtanding, p. 61ranſaking the conſcience, and laying it naked, ſubjugating the rebellious will, turning the ſtreames of the affections into the right channels, and upon the right objects, purifying and cleanſing the whole man in all the powers of the ſoule and members of the body, this ſecret worke that is knowne to few doth Chriſt acquaint his Spouſe with all, that the Spouſe is able to ſay concerning the recovery of Spirituall ſight, and other parts of regeneration, as the blind man of his corporall fight.Iohn 9.25.John 9:25 One thing I know and that by experience, that I was blind in my ſoule and now I ſee, that I was dead in ſinne, but now I am alive and borne p. 62againe unto God.

3The third ſecret that Chriſt reveales unto his ſpouſe is the deformity of ſinne; man in ſtate of nature lookes upon ſinne not as it is in it ſelfe, the greateſt evill, but as it hath the forme of ſome counterfeit good; for as the Devill can transforme himſelfe into an Angell of light, ſo can he transforme his workes, and put on them a faire gloſſe, to make them more vendible commodities to vent to the men of this world in exchange for their precious ſoules: neither is the Devill more readie to deceive, than man ſubject to be deceived in his view and judging of ſinne, as the(o)(o)Voluntatis propenſi autoritatem vitiis quaerit, & quod malum eſt bonum aut bono proximum eſſe fuadet. Aug. Serm. 12. de Tempore. Father obſerves, perſwading p. 63himſelfe that the ſinne hee is tempted unto is either no evill, or not ſo great an evill as really it is.(w)(w)Hypocrit… vitrum ponit loco veri margariti. Ifidorus Pelien ſiot. l. 2. Epiſt. 24. An hypocrite (as one well obſerveth) puts a glaſſe in place of a pearle, that is, ſheweth forth his counterfeit and worthleſſe performances as if they were precious things, and if hee hath committed ſinne, with the harlot hee wipeth his mouth, ſaying what evill have I done? but when Chriſt once eſpouſeth himſelfe unto a ſoule, hee takes off the faire colours wherewith ſinne hath ſhadowed it ſelf withall, and preſents him to the ſoule in its owne proper ſhape and ugly hue: ſo as the Prophet Ahijah, 1 King. 14.6. diſcovered the wife of Ieroboam p. 64diſguiſed, ſo the ſoule endued with the Spirit of Chriſt can diſcerne the deformity of ſinne though never ſo cunningly and curiouſly diſguiſed by the Art of Sathan: from this true ſight of ſinne, ariſeth that deteſtation of ſinne in the heart of a Chriſtian, that he thinkes it a more fearefull ſight to behold the horrid face of ſinne committed in his ſoule, than to behold the Lake of Brimſtone in the loweſt hell: hence was it that holy(x)(x)Et ſi multi gehennam omnium malorum ſupremum atque ultimum putant. Ego tamen ſic cenſeo, ſic affiduò predicabo, multo acerbius eſſe Chriſtum offendere, quam gehennae malis vexari Chryſoſt. in Mat. Hom. 37. Chriſoſtome affirmed this to bee a truth that hee would dayly Preach. That it was a more bitter and intollerable thing to offend Chriſt than to be tormented with the flames of hell it ſelfe.

4The fourth ſecret that p. 65Chriſt communicates to his Spouſe is the vanity and emptineſſe of the Creatures. Man lookes upon the world, and the vanity thereof as a glorious and amiable object, hee lookes upon worldly things as his ſubſtance, his profit, his glory, but Chriſt ſhewes unto his Spouſe that riches in ſteade of being glorious, are but as thicke clay.Hab. 2.6. opened in what regard riches compared to clay.Hab 2:6 Hab. 2.6. which is, firſt a common thing at every mans doore: ſecondly, a ſoyling thing: thirdly, a ſlippery thing. So riches but common bleſſings, polluting the poſſeſſors of them, and defiling their Conſciences, ſlippery they are alſo and inconſtant, taking wings they flye away. Againe Chriſt ſheweth p. 66his ſpouſe that wordly things are not ſubſtance but ſhaddowes, Pſal. 39.6. not profits but loſſes being compared with the true gaine, Luke 16.11.12. A naturall man priſeth pleaſure as his great Diana, preferment as the top of happineſſe, but Chriſts Spouſe is acquainted with this ſecret by her husband, that the one is vanity, and the other but a ſpiders web. He that is unskilfull in the Arts and Sciences and lookes upon the earth, thinkes it to be ſome ſpacious and great body, and admires it for its immenſity: but let the Mathematitian come and compare the earth and the heavens together, he knowes upon infallible demonſtrations, that p. 67the body of the earth is but like a(y)(y)foreign, Ariſt. l. 1. Meteorolog. c. 14. point or nothing being compared with the circumference of the heavens: So let a man never inſtructed by Chriſt; looke upon earthly things, hee admires them for their excellencie; but let a Chriſtian (whom Chriſt hath taught this leſſon of the vanity of the creature) come to judge of theſe outward and ſublunary things and compare them with heavenly things, with grace, with Chriſt, with glory, with heaven, hee findes them being weighed with theſe to bee lighter than vanity it ſelfe. Let Paul be judge, who accounted all things but dung in regard of Chriſt.

The fifth ſecret is the excellencie p. 68of Chriſt. Mark. 4.11. Chriſt tells his Diſciples that to them it was given to know the myſteries of the Kingdome of God; but to them that were without all things were done in Parables, that ſeeing they might not ſee, &c. a naturall man perceives not the things of God and thoſe glorious excellencies that are in Chriſt: though there be abundance of light, beauty, and glory in the Sun, yet a man that is borne blinde cannot ſee any of them: it is ſo with the natural man in regard of the Sonne of Righteouſneſſe.

1Firſt, there is abundance of light, beauty, glory, heate, refreſhing, and reviving vertue in Chriſt, yet none of theſe can the naturall man ſee. Cant. p. 695.9. There are ſome that askes Chriſts Spouſe what ſhe ſaw in her beloved, that made her ſicke of love, thereby intimating that they for their parts ſaw no ſuch amiableneſſe in him, but the ſpouſe anſweres that ſhe ſaw ſomething in him that did attract her heart to him, My beloved ſaith ſhe, is white and ruddie, the chiefeſt of ten thouſand: though the men of the world ſee nothing in Chriſt deſireable and amiable, yet his ſpouſe ſees his eminent excellencies which Chriſt revealeth to her by his Spirit, and therefore Mat. 16.17. Peter confeſſeth Chriſt to be the Sonne of God, and ſo perceiving ſalvation by him alone. Chriſt tells him that fleſh and blood had not p. 70revealed that unto him, but his Father which is in heaven, the excellencies in Chriſt diſcerned onelyonly of the Saints, are priſed and deſired onelyonly of them, hence was it that Peter deſired to abide in Chriſts preſence; Lord whether ſhall we goe? thou haſt the Words of eternall life: and having but a taſte of Chriſts excellencie and glory in the transfiguration, he cryed, It is good to be here. Peter had beene in many excellent places for pleaſure and delight, but never ſaid before, It is good to be here: forgetting wife, lands, and living he cryes. It is good to be here, ſo ſweete is the preſence of the Lord Jeſus, eſpecially when the ſoule obtaines a ſight of his excellencies.

p. 71A ſixth ſecret is the gaine 6of godlineſſe, a ſecret that the worldling is ignorant of, that counts gaine to be Godlineſſe, as the Apoſtle ſpeakes 1 Tim. 6. A man of this world thinkes there is no profit but in purchaſing of Lands and revenewes, no honour but in the favour of earthly Potentates, no beauty but that of the body, no pleaſure but in Epicuriſme, ſurfetting, drunkenneſſe, chambering, and wantonneſſe; but Chriſt ſhews his ſpouſe againe in godlineſſe. Secondly, honour in being in favour at the Court of heaven. Thirdly, beauty in grace: and laſtly pleaſure in walking in the wayes of 1God. Firſt, Chriſt ſhewes his Spouſe a gaine in godlineſſe, p. 72this Chriſt had taught bleſſed Paul: Phil. 3.7.Phil 3:7thoſe things that were gaine to him he counted loſſe for Chriſt, Chriſt being ſufficient gaine to him as he avoucheth,Phil. 1.21.Phil 1:21 For me to live is Chriſt 2and to dye is gaine. Secondly, honour in the favour of God, this the Pſalmiſt was acquainted withall. Pſal. 149.9. concluding the Pſalme with this Epiphonema: Such honour have all his Saints. This Saint Luke knew well, who ſtiles Theophilus a lover of God, moſt Noble Theophilus, Luke 1.3. and the Bereans more honourable than them of Theſſalonica for their piety and devotion, this David knew well when hee deſired rather to be a doore keeper in the houſe of God, than to p. 73dwell in the tents of the ungodly. Thirdly, Beauty in 3grace,(q)(q)Non deformitate corporis animius faedatur ſed pulchritudine animi … corpus ornatur. Senica. this ſecret Salomon knew when he affirmes Eccleſ. 8.1. Wiſedome maketh the face to ſhine. Laſtly, pleaſure in the wayes of God, and the pathes 4of righteouſneſſe: this Salomon avoucheth, Prov. 3.17. The wayes of Wiſedome are pleaſantneſſe, and all her pathes peace, this David witneſſeth, Pſal. 119. Thy teſtimonies are my delight, ſweeter unto me than the honey and honey combe: to this purpoſe cryed holy Auguſtine; O luxurioſe ubi major delectatio quam in Gemmè dulciſſimo deo, Aug.O thou luxurious fellow, where is there greater pleaſure to bee found than in the ſweeteſt God, and in his ſervice; this myſtery cannot enter into the heart of a naturall-man, that there ſhould be p. 74ſuch pleaſure in the wayes of God,Tam amant legem quam homicida carcerem. who ordinarily loves the houſe of God, and the Lawes of God as a Murtherer doth the priſon: as Luther was wont to ſay: a naturall man findes no more ſweeteneſſe in Chriſt and his wayes, than there is taſte in the white of an egge. Iob 6.6. or than Barzillai found in the meate that King David would have given him to eate, 2 Sam. 19.35. but the Spouſe of Chriſt having had a taſte of Gods goodneſſe, and an experimentall relliſh of the wayes of God, and the pleaſures thereof, affirmes of Gods ſervice in generall, as David did of his ſervice in Gods houſe; One day in Gods Courts are better than a thouſand. So that p. 75as Chriſt ſayd to his Diſciples: he had bread they knew not of, which was to doe the will of his Father in heaven, the like may a beleever ſay to a worldly and ſinnefull man, hee hath meate and drinke, pleaſure and recreation that they know not of, neither did ever taſte, which is to doe the will, and walke in the pathes of Chriſt his Lord and husband.

A ſeventh ſecret is a taſte 7of the joy of heaven, as the wicked taſte of hell before they come into the locall place thereof, by moſt dreadfull horrors of Conſcience which are as flaſhes of that inconceiveably tormenting fire of the Tophet, that is prepared for the devill and his angells: p. 76ſo the godly many times have a taſte of that inutterable and infinitly delightfull joy in heaven, before they take ful poſſeſſion thereof: the ſpies that went into Canaan brought backe with them ſome cluſters of Grapes, to ſhew the fruitfulneſſe of the land. Chriſt in like manner gives the ſoule ſome cluſters of Grapes, ſome taſte of that goodneſſe of Canaan above, that his Spouſe feeling the delight of that Country, may not deſire any continuing City here, but looke for one that is above: this taſte of heaven ſometimes God hath given to his Saints in an extraordinary manner, as he did to Paul in his rapture into the third heaven, unto Steven p. 77when the heavens were opened and he ſaw the Sonne of God ſtanding on the right hand of his Father, which extraordinary revelations with all other Euthuſiaſmes, Anabaptiſticall dreames and fancies, God communicates not to his Saints in this latter age of the world: therefore a ſecond and ordinary way wherby God ſhewes the ſoule a ſight of heaven, and a taſte of the pleaſure thereof is by the eye of faith, by the aſſurance of Salvation, by the witneſſe of the Spirit with our owne Spirit, by giving the ſoule ſuch an inward ſenſe and feeling of his favour, and ſuch a ſtedfaſt hope upon ſolide grounds of heaven, by beginning heavenly Muſique by p. 78of a good conſcience, and by raiſing up the ſoule by the unſpeakable peace of God, and joy of the Holy-ghoſt: by theſe and the like meanes doth God give the ſoule a taſte of heaven, and as Moſes upon Piſgah ſaw Canaan, ſo in theſe as upon Piſgah doth Chriſt carry his Spouſe to ſee Canaan that is above, the joynture that he will inſtall his ſpouſe into.

The ſecond conſequent on Chriſts part.The ſecond conſequent on Chriſts part is a communication of goods, as a man by his marriage endues his wife with all his worldly goods, ſo Chriſt endues his ſpouſe with his goods. All things are common, ſaith the(a)(a)Anima quae diligit Deum ſponſa vocatur haec enim duo nomina, ſponſa & ſponſus, maximè in…icant internos affectus, hic enim omnia communia ſunt, una haereditas, una domus, una menſa, unus lectus, una caro. Bern ſerm. 7. in Cantio. Father, betwixt man and wife, one inheritance, one houſe, one p. 79Table, one bed, one fleſh: the goods that Chriſt communicates to his Spouſe are of three ſorts. Firſt externall, there is communication of outward comforts ſo farre forth as ſhall conduce to his owne glory and the good of his ſpouſe. Hoſea 2.21. In that day, to wit of his marriage with his people, I will heare the heavens, the heavens ſhall heare the earth, the earth ſhall heare the corne, wine, and oyle, and they ſhall heare Iſrael: and the Apoſtle ſpeaking of the beleeving Corinthians, to whom Chriſt was eſpouſed, tells them 1 Cor. 2.21. All things were theirs, Paul, Apollos, things preſent and to come: the ground of this was becauſe they were Chriſts and p. 80Chriſt Gods. Secondly, internall. In Chriſt to his Spouſe there is a communication of grace. Iohn 1.16. Of his fulneſſe we receive grace for grace: in Chriſt there is a fulneſſe of grace, there is not onelyonly foreign a ſufficiencie, but foreign a redundancie of grace, as Plato diſtinguiſheth. In Chriſt, there is not onelyonly the fulneſſe of a veſſell that may be full in it ſelfe, but if it part with any liquor to other veſſels, its owne proper fulneſſe is diminiſhed, but alſo there is a fulneſſe of a fountaine that is not onelyonly full in it ſelfe and for it ſelfe, but it can communicate to others in its fulneſſe without diminution of its owne proper fulneſſe, this kind of fulneſſe p. 81is in Chriſt the fountaine of grace and inexhaſtible wel-ſpring of Life, this fulneſſe of grace in Chriſt was that oyle wherewith hee is ſaid to be annointed above his fellowes, and not by meaſure, for that oyle was not any typicall and Sacramentall oyle, wherewith the Prieſts, Prophets, and Kings were annointed in the Old Teſtament, but the Spirituall oyle of Gods grace, called the oyle of gladneſſe, which oyle was powred on Chriſts head in ſo plentifull a manner that like the oyntment powred on Aarons head, it went downe to the skirts of his garment. Pſal. 133.2. ſo this oyle of Gods grace powred on Chriſt the head of his ſpouſe p. 82diſtils into the skirts of his garment, into his meaneſt member, ſo that there is no humility, meekeneſſe, patience, love, heavenly mindedneſſe nor any other grace in Chriſt, but ſome influence of that grace diſtils into the heart of every one eſpouſed unto him, hence the Apoſtle affirmes 2 Cor. 9.8. that God is ſo full of grace, and hath ſuch a ſufficiencie, that is, fulneſſe to others: in the originall the Apoſtle emphatically expreſſeth this by triplicating the word foreign.2 Cor. 9.8. opened.2 Cor 9:8 Firſt, foreign, not in one, but in every neceſſitie. Secondly, foreign, not ſometimes but at every time. Thirdly, foreign, not ſome ſufficiencie, but a ſufficiencie p. 83of every grace. Eternall. In Chriſt there is a communication of glory to his ſpouſe. Chriſt will have no glory in heaven but in part, and ſo far forth, as his ſpouſe is capable of, he will(b)(b)Anina quae nunc pannoſo veſtitu, ac ſervili habitu regi putatur, in regno caelorum regina & nobilis Regi aſtans reperitur Baſil. l. de vera. virg. communicate that glory unto his ſpouſe. So Iohn 17.22.24. Chriſt ſaith to his Father, The glory which thou gaveſt me I have given them, that they may be one as wee are one; and againe, Father I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given mee, for thou lovedſt me before the foundation of the world.

The conſequents ex parte ſponſae, The conſequents ex parte ſponſae.or on the beleevers part, follow which are two

Firſt a whole change.

p. 84Secondly, a familiar acquaintance with Chriſt.

1A whole change anſwerable to the change in a woman after ſhee is eſpouſed to her husband, which is of three things.

1Of Name.

2Of Quality and Nature.

3Of Barrenneſſe into Fruitfulneſſe.

There is a change of name in a woman newly eſpouſed,(c)(c)Martia redire voleus ad Catonū maritum, ait, da tautum nomen inane Connubii, liceat tumulo ſcripſiſſe, Catonis Martia. Luc. l. 2. women change their owne name into the name of their husbands, ſo the Roman womē tooke the name of their huſbands, ſo(d)(d)valer. l. 10 Iſaiah. 4.1. Iohn. 19.25.Isa 4 Caja from her husband Cajus, Tullia from her husband Tullius, and the like. So amongſt the Iewes Mary of Cleophas, to wit the wife of Cleophas: hence ſome p. 85thinke the Spouſe in the Canticles is called Sulamitis or Sulamite. q. d. Solomonia from Solomon her husband. In like manner doth Chriſts Spouſe change her name being once married to him. Abram entring into covenant with God changed his name into Abraham, Sarai into Sarah. Iacob prevailing with Chriſt changed his name into Iſrael; Simon muſt be called Peter, Saul converted was called Paul: ſo every ſoule eſpouſed to Chriſt hath a new name; of a childe of perdition called a ſonne or daughter of God by adoption; of a limbe of Sathan a member of Chriſt, of a veſſell of wrath, a veſſell of honour, of an aliant and ſtranger from Chriſt becomes a p. 86Chriſtian, ſo that as Naomi ſayd in another caſe:Iohn 15.15.John 15:15 Call me no more Naomi, but call me Marah, for the Lord hath afflicted me: ſo may the Spouſe of Chriſt ſay on the contrary, call me no more Marah but Naomi for the Lord hath viſited me, no more deſolate and forſaken but Hephziba, but Beulah, the delight of the Lord, the Spouſe of Chriſt,May 62.4.5. as the Prophet ſpeakes.

2The ſecond change is of Nature and quality. A woman in the time of her virginity may be addicted to vaine ſports, and paſtimes, which after her eſpouſing to an husband ſhee abhorres; ſo a Chriſtian before hee come to be betrothed to Chriſt may be given to many vaine p. 87delights of fleſh and blood, which after his betrothing to Chriſt he abandons and abhorres. The Apoſtle ſpeaking to the beleeving Romans eſpouſed to Chriſt. Rom. 6.21. affirmes that they delighted in thoſe things in their naturall eſtate, whereof being in Chriſt they were aſhamed. What fruite had you in thoſe things whereof ye are now aſhamed: the like change in that young convert of whom S.(e)(e)Ambroſ. l. 2. de praviten. c. 2… Ambroſe maketh mention wch anſwered his quondam Curtizan that came to him with this ſalutation, Ego ſum: It is I: the bleſſed young convert newly eſpouſed to Chriſt anſwered, At Ego non ſum Ego, I am not I. I am wholly changed into another Man, of p. 88a ſinner made a Saint, of a vaſſall of my baſe luſts made a veſſell of honour, and the very Spouſe of the Lord Jeſus Chriſt: ſuch a change was in Paul that Ananias wondred he ſhould be ſent to Saul when he heard what evill he had done to the Saints,Acts 9.13.Acts 9:13 and Paul himſelfe confeſſeth, Gal. 1.13. that foreign even above meaſure hee had made havocke of the Saints, yet the ſame Saul of a perſecutor becomes a Preacher, of an enemie he became a friend to Chriſt, the like change in Mary Magdalen, whoſe ſoule was as a burrough to harbour uncleane ſpirits, as a cage of uncleane birds, and afterwards was made a Temple of the holy Spirit, and her heart p. 89a pallace to entertaine the Lord Jeſus with the deareſt affection: ſo powerfull is the Lord Jeſus to make his Spouſe like unto himſelfe. Moſes his face may ſhine, but the glory of his face could not make his garments glorious that were about him. Chriſt his body upon Mount Tabor was transfigured and the glory thereof diſplayed it ſelfe through his very garments, and the ſame Jeſus Chriſt being now transfigured in full glory in heaven, is ſo full of grace, that hee can communicate grace to his meaneſt member. Moſes may marry an Aethiopian, but hee cannot change her blackeneſſe; Chriſt making love to a poore ſoule of an Aethiopian p. 90dye, full of Leopards ſpots, can ſo change this ſoule and renew it day by day till hee make it a pure virgin, and preſent it unto himſelfe without ſpot and wrinckle. Epheſ. 5.27. ſo the Lord affirmes, Ezek. 16.7.8. that when he paſſed by his people, he ſaw them wallowing in their blood, but hee ſoone waſhed them and made them beautifull.

3The third change is of barrenneſſe into fruitfulneſſe. A woman, though barren in the time of her virginity, growes after marriage for the moſt part fruitefull, that her children like Olive branches ſit round about her Table, ſo a Chriſtian, though before his marriage with Chriſt he bee p. 91fruitleſſe and barren in good workes, yet after this ſpirituall betrothing growes fruitfull and abundant in the work of the Lord. This the Apoſtle makes the end of beleevers marriage with Chriſt, that they may bring forth(f)(f)Dum anima adhaeret ſponſo ſuo, & audit verbum ejus, & ipſum complectitur, ſine dubio ab ipſo ſemen ſuſcipit, inde naſcetur generoſa progenies, inde pudicitia orietur, inde juſtitia, inde patientia, inde manſuetudo, & charitas atque omnium virtutum proles veneranda ſuccedet. Origen. Hom. 20. in 25. Numb. fruits unto God. Rom. 7.4. and our Saviour makes fruitfulneſſe in good workes one fruite of a beleevers union with Chriſt. Iohn 15.5. It cannot be denyed but that an unregenerate perſon not betrothed to Chriſt may doe ſome workes, and bring forth ſome fruites good for the matter, but theſe workes and fruites brought forth before his ſpirituall Marriage, are but like the children a woman beares before her marriage, which are baſtards p. 92and illegitimate brats that cannot inherite, ſo the good workes of unregenerate men are illegitimate and cannot(g)(g)Articles of Religion. Article. …3. inherite being brought forth out of Spirituall wedlocke, and not flowing from the right roote, which is faith in Chriſt.

The ſecond conſequent on the beleevers part.The ſecond conſequent on the beleevers part is a familiar acquaintance with Chriſt, that a beleever can upon all occaſions in the greateſt ſtraights goe unto Chriſt, and make his wants knowne unto him. Such an acquaintance had Moſes with God.Ioſhua. 20.12.Josh 20:12 Exod. 17.11. by the holding up of whoſe hand Iſrael prevailed: ſuch an acquaintance had Ioſhuah, who by his prayer cauſed the Sunne to ſtand ſtill p. 93upon Gibeon and the Moone in the valley of Ajelon, and ſuch an acquaintance and intimateneſſe hath the Spouſe of Chriſt with Chriſt, that upon all occaſions, if any thing perplexe and moleſt the ſoule, it can goe unto Chriſt and make its caſe knowne unto him, with a full perſwaſion that he will relieve and comfort it, neither hath the ſoule acquaintance onelyonly with Chriſt, but by Chriſt with the Father and the bleſſed Spirit: as Iſaac taking Rebecca to be his wiſe brought her into his mothers tent, Gen. 24.67: So Chriſt marrying a beleeving ſoule, brings that ſoule into his Fathers preſence to have acquaintance with him; this the p. 94Apoſtle ſweetely expreſſeth. Epheſ. 3.12.Epheſ. 3.12. opened.Eph 3:12 In whom we have boldneſſe and acceſſe; the word boldneſſe in the Originall is foreign, and it ſignifieth boldneſſe of face in ſpeaking, ſhewing that a beleever by Chriſt hath boldneſſe to goe to God by prayer, againe the Apoſtle ſaith, in him, that is Chriſt, we have not onelyonly boldneſse but acceſſe: in the Originall it is foreign, which ſignifies ſuch an acceſſe which is by manuduction as Iſaac took Rebecca; ſo Chriſt takes the ſoule eſpouſed to him by the hand, and leads it into his Fathers preſence, and into acquaintance with him, ſo that the ſoule which before this ſpirituall marriage was a ſtranger to God, and God an p. 95angry God with the ſoule through ſinne, now apprehends God in Chriſt reconciled and an indulgent Father: and laſt of all the Apoſtle ſheweth how the beleever hath this boldneſſe of ſpeech, this acceſſe, and this confidence, it is by faith of him, faith is the eye of the ſoule by which the ſoule lookes upon God reconciled. Now as to the bodily ſight there is required not onelyonly a well diſpoſed Organ, but a(h)(h)Ariſt. l. 2. de Anima. c. 7. perſpicuous medium, a lightſome ayre or the like, through which the ſpecies of the viſible object, muſt be received into the Organ of the eye: ſo in the ſpirituall ſight of the ſoule which it hath of God, there is required a diaphanous and p. 96perſpicuous medium, which is Chriſt the mediator, through whom the ſoule by faith ſees him that is inviſible, it is Chriſt that drawes neere unto God for his friends. Iohn 20.17. and they draw neere to God by Chriſt. Heb. 10.19.22.The application of this ſubject.

1The application of this 2point is fourefold, the firſt is 1for inſtruction in two particulars. Firſt, it teacheth the dignity of the Saints. Secondly, the duty of the Saints. Firſt their(i)(i)Vnde tibi ô humana anima unde tibi hoc, unde tam in aeſtimabilis gloria, ut ejus ſponſa merearis eſſe in quem deſide…ant Angeli proſpicere? unde tibi hoc, ut ipſe fit ſponſus tuus cujus pulcritudinem Sol & Luna mirantur, ad cujus nutum univerſa mutantur. Bern. Ser. 2. Dom, 1. poſt. Epiſt. 1. dignity. David thought it a great dignity to match into the ſtocke of Saul that was King of Iſrael, 1 Sam. 18.18. Who am I, &c. greater honour and dignity it is to match into the ſtocke of God even unto p. 97his onelyonly begotten ſonne, and ſo to be called the Kings daughter, Pſal. 45. The Kings Spouſe and beloved; well may the ſoule enter into an holy admiration of this favour; and cry out with the Pſalmiſt, Lord what is man? or the Sonne of man that thou ſo regardeſt him, and haſt crowned him with ſo great a favour, as to bee called the Spouſe of Chriſt; who (as Abigail ſayd to David offering marriage) I am not worthy to waſh the feete of the Lords Servants. It was a great dignity for Ruth to bee eſpouſed to Boaz; but a greater honour and favour for a poore ſoule to be married to Chriſt, whoſe nature is goodneſſe, whoſe greatneſſe is infiniteneſſe, p. 98whoſe power is omnipotencie, whoſe worke is mercy, whoſe anger is juſtice, whoſe throne is ſublimity, whoſe will is equity, whoſe life is felicity, and whoſe age is eternity. Let the heavens ſtand amazed at this honour and favour without 2compariſon. Secondly, this point teacheth the duty of the Saints, that ſeeing they are the Spouſe of 3Chriſt. Firſt then they muſt adorne themſelves that Chriſt may take delight in them; all delight proceedes from ſome correſpondencie in comelineſſe, affection, and action. The Heathen(k)(k)foreign. Ariſt. l. 1. Oec. c. …. Philoſopher could ſay that diſſimilitude of manners, and diverſity of carriage is not apt either p. 99to beget or preſerve love and delight: ſo that Chriſt may take content and delight in his Saints eſpouſed unto himſelfe, they muſt adorne themſelves whereby they may become like unto him, hee is cloathed with holineſſe and righteouſneſſe as with a garment, he is full of beauty and enamouring comelineſſe, that like then may rejoyce in like, the ſoule muſt bee adorned that Chriſt may ſay of the ſoule as Sampſon did of Dalilah. Iudg. 14.3. She pleaſeth me well; this the Pſalmiſt ſweetly expreſſeth, Pſal. 45.14. The Kings daughter ſhall bee brought unto the King in a rayment of needle worke, ſo ſhall the King, that is Chriſt, take pleaſure in her beauty: if it be asked p. 100what this needleworke of divers colours is. I anſwere not any outward ornament mentioned Eſay 3.18.19.20. not that ſtrange apparell condemned by the Prophet, Zephan. 1.8.(l)(l)foreign. Ariſt. l. 2. Oeconom. c. 1. Theſe outward ornaments are not the ornaments wherewith Chriſts Spouſe muſt be cloathed, that Chriſt may take delight in her, theſe make the ſoule many times more deformed in the ſight of Chriſt, theſe are the worlds Livery, which the ſervants of the world for the moſt part are cloathed withall; therefore the Pſalmiſt, Pſal. 45.13. expreſſeth what the ornaments of Chriſts Spouſe are. The Kings daughter is all glorious within, the(m)(m)foreign. Septuagints read the words p. 101thus; All the glory of the Kings daughter is within. A beleever in outward appearance hath little glory, therefore the Church complaines. Cant. 1.5. I am blacke but comely, blacke in the opinion of the world not ſeeing my beauty which is inward; blacke through perſecution and the ſcorching flames thereof, but comely in the eyes of Chriſt, who lookes on my inward beauty that cannot be ſeene by the world: ſo then the inward(n)(n)In ſola anima pulchritudo, & turpitudo apparent, & ideo is ſolus verè puicher eſt, qui eſt virtute praeditus Clem. Ale…an. Padog. l. 2. c. 12. Illis ampla ſatis forma pudicitia. Tibullus. Elig. l. 1. Eleg. 2. Palchritudo tua fit bona vita, ſtude itaque placere Chriſto, non pretioſis veſtibus, ſed bonis …oribus non pulchritudine carmò, ſed pulchritudine mentis. Beru. de modo bene vivend…. Sor. 9. Ezek. 16.8.9.10.Ezek 16:8Ezek 16:9Ezek 16:10 ornaments wherewith Chriſts Spouſe muſt adorne her ſelfe are the heavenly diſpoſitions, vertues, qualities, and graces of the ſoule; as humility, meekeneſſe, temperance, chaſtitie, brotherly kindneſſe, heavenly mindedneſſe, and p. 102the like. This the Apoſtle intimates, Col. 3.12.13. Put on therefore as the elect of God, holy and beloved, bowels of mercies, kindneſſe, humbleneſſe of minde, meekeneſse, long ſuffering, &c. put on, the word in the originall is foreign, put on as a garment or ornament, and the garment it ſelfe is a concatination of graces, a troope of heavenly vertues; as mercy, kindneſſe, humility, &c. this is the needle worke of divers colours wherewith the Kings daughter muſt bee adorned when ſhe is preſented to the King, called a needle worke of divers colours, in regard of the variety of graces that this needle-worke conſiſts of, as alſo noteing the glory of this ornament of grace and p. 103holineſſe, for as diverſity of colours in needleworke, ſo variety of graces make a ſoule more beautifull and glorious, every grace having its diſtinct beauty and luſter, and all of them being joyned together in one ſoule, one grace gives a glory unto another, all of them together ſhining in the ſoule, like ſo many diamonds in a Ring. Secondly, 2this teacheth the Saints, a ſecond duety to preſerve their ſpirituall chaſtitie, and to carry themſelves as pure virgines towards their husband Chriſt: the Apoſtle tels the beleeving Corinthians, that he was jealous over them with godly jealouſie; for he had eſpouſed them to one husband,2 Co…. 11.2. that he might preſent them as a p. 104chaſte virgin to Chriſt, and this jealouſie that Paul had over the beleeving Corinthians, ſhould every beleeving ſoule have over it ſelfe, that Chriſt may have no occaſion to bee jealous of the ſoules entire affection to himſelfe alone: therefore more than ordinarily vigilant muſt the Saints be that are eſpouſed to Chriſt, to avoyd ſpirituall fornication, which is(o)(o)Si ſuſceperi:, o homo, in cubili animae tuae adulterum diabolum, meretricata eſt anima tua cum diabolo, ſi ſpiritus irae, ſi invidiae, ſi ſuperbiae, ſi impudicitiae ingreſſus fuerit ad animam tuam, & receperis cum, & conſenſeris ei loquenti, & in corde tuo delectatus fueris his, quae tibi ſecundum ſuam mentem ſuggerit, meretricatus es cum eo. Origen hom. 12. in Levit. c. 2. In nulla parte oportet virginem adulteram eſſe, non lingua, non auribus, non oculo, non alio omnino ſenſu, imo neque cogitatione, ſed corpus quidem velut templum▪ quoddam aut thalamum ſponſi habeat praeparatum. Baſil. l. de vera virg.Lev 2 committed when the ſoule proſtitutes it ſelfe to the leaſt ſinne, and entertaines the leaſt luſt with conſent and delight. If thou ſhalt receive, ſaith Origen, into the chamber of thy ſoule the p. 105devill, thy ſoule hath played the adultereſſe with the devil, if the ſpirit of anger, envie, pride, immodeſtie, and the like ſhall enter into thy ſoule, and thou ſhalt entertaine and hearken unto it, and be delighted with it and the ſuggeſtions thereof, thou haſt committed whoredome with it. Although the ſoule may commit ſpirituall adultery with any ſinne, yet more hainouſly with theſe three particular ſinnes.

Firſt, with(p)(p)Idololatria eſt myſtica & ſpiritualis animae cum idolis fornicatio. Com. a Lap. in Ezek. 6.9.Ezek 6:9 Idolatrie, for 1of this God profeſſeth himſelfe to be a jealous God, Iſay 42.8. I am Iehovah and my glory will not I give to another; and of this doth the Lord often complaine that his people had gone a whoring after p. 106Idolls and ſtrange gods. Levit. 17.7. Ezek. 6.9. Neither is there any one kinde of Spirituall fornication more diſtaſtfull to the Brideſgroome of the ſoule, than for rhe ſoule to be difiled with this ſinne, therefore Ezek. 36.25. it is joyned with filthineſſe, from all your filthineſſe, and from all your Idolls, will I cleanſe you, ſaith the Lord.

Secondly, with covetouſneſſe and inordinate(q)(q)Mundi amor & Dei, pariter in tuo corde cohabitare non poſſunt, quemadmodum iidem oculi coelum pariter & terram nequaquam aſpiciunt. Aug. (vel quiſquis eſt auctor) libro de duodecim abuſionibus gradu. 7. love of the world, this is the ſecond ſinne with which the ſoule more hainouſly commits ſpirituall fornication: this the Apoſtle Iames cleareth, Iames 4.4. Ye adulterers and adultereſſes, know yee not that the friendſhip of the world is enmity with God? whoſoever p. 107therefore will bee a friend of the world is an enemie of God, this ſpirituall adultery with the world is ſo much more grievous than carnall adulterie; by how much God, who is contemned is more great and excellent than man to whom a wife hath betrothed her ſelfe.

A third ſinne is corporall 3uncleanneſſe. 1 Cor. 6.15. the Apoſtle ſhewes this, affirming that a man by this ſinne takes the members of Chriſt and makes them the members of an Harlot: this ſinne by Gods owne verdict takes away the heart. Hoſea 4.11. and ſo alienates the affection from the Lord Jeſus. Behold then the duty of the Saints, as to avoyd all ſin; ſo eſpecially p. 108theſe three ſinnes with which eſpecially and more grievouſly, the ſoule commits ſpirituall fornication; as alſo to preſent themſelves as chaſte(r)(r)Virginitas mentis eſt integra fides, ſolida ſpes, ſincera charitas, Aug. 11.13. in Iohan. Iom. 9. virgines to the Lord Jeſus Chriſt their deareſt brideſgroome: This point inſtructs the Saints in a third duty to walke before Chriſt in al manner of well pleaſing; propounding Chriſts word and example as a patterne of their lives. This duty of a wife the Heathen (s)(s)foreign, Ariſt. l. 2. Oeconom. c. 1. foreign. Heſiod.Philoſopher found out, affirming that a well ordered woman ought to eſteeme the carriage of her husband to be a Law of her life impoſed by God, though this rule faile in caſe the manners of the husband be ungodly and corrupt, yet in p. 109the preſent inſtance betwixt Chriſt and his Spouſe it failes not, Chriſts life being a patterne of purity and perfect holineſſe and abſolute obedience in every particular: therefore ſaith(t)(t)Nupſiſti Chriſto incede ſcoundum ſponſi tui voluntatem. Tertul. de velandis, virg. c. 16. Chriſtianiſmus eſt invitatio divinae naturae. Nyſſen. tract. de profeſſ. Chryſtia. Tertullian. Halt thou married thy ſelfe to Chriſt, walke according to the will of thy husband: this obſervancie and pleaſing carriage was eminent in the Church. Pſal. 123.2. Behold as the eyes of ſervants looke unto the hand of their Maſter, and as the eyes of a mayden, unto the hand of her Miſtreſſe, even ſo our eyes waite upon the Lord our God. Chriſt would have his Spouſe to be knowne to bee his Spouſe, even by her outward carriage, by her holineſſe towards God, and righteouſneſſe p. 110towards man, by her meeke, humble, courteous and mercifull carriage towards al, expreſſing in her life, the life of her husband Chriſt.

Vſe 2 In the ſecond place, the conſideration of this point may be a ground of tryall and examination, whether a poore ſoule be eſpouſed to Chriſt or no: which it may doe by theſe ſeverall ſymptomes of this ſpirituall marriage.1. Symptome. A ſoule married to Chriſt is dejected and grieved, for the want of the ſenſe of Chriſts preſence in the ſoule. Mat. 9.13. Our Saviour makes this an evident property of the Spouſe of Chriſt, that ſhee faſts and mournes at the departure of the bridegroome. The Diſciples of Iohn asked p. 111Chriſt why they faſted, but his Diſciples faſted not, Chriſt ſeemes to tell them that they had reaſon to faſt and mourne becauſe their Maſter was now in priſon, and they deprived of his preſence, but as yet his Diſciples enjoyed the preſence of their Maſter, the delightfull reſidence of their endeared Bridegroome, but the time ſhould come that the caſe ſhould be altered, that I the Bridegroome of their ſoules ſhall be taken from them, and then they ſhould faſt and mourne, that being a fit time for dejection and ſadneſſe of heart; now as it was with the Diſciples of Chriſt in regard of Chriſts corporall preſence, ſo it is with every beleever in p. 112regard of Chriſts ſpirituall preſence, they enjoyed for a while his corporall preſence, exceedingly rejoycing in the fruition of it, drinking in with great delight the gracious words and ſaving doctrine that flowed from his bleſſed lippes, with great admiration, beholding his glorious miracles which he did by his divine power, but when once this bleſſed bridegrome of their ſoules was taken from them, it was a day of much heavineſſe and ſadneſſe, of faſting and mourning; it is ſo with the beleeving ſoule in regard of Chriſts ſpirituall preſence, ſometimes Chriſt gives the ſoule… ſenſible feeling and apprehenſion of his ſweeteſt reſidence in it, at p. 113which time the ſoule takes a full draught of unſpeakeable and raviſhing joy, at other times Chriſt for ſome reaſons beſt knowne unto himſelfe, withdrawes himſelfe in regard of any ſenſe and feeling of his preſence by the ſoule: now at this time the ſoules former ſongs are turned into ſighes, its melodie into mourning, its feaſting into faſting, all its former joy for the preſence of Chriſt its Bridegroome, into ſaddeſt dejection for the withdrawing of the Bridegroomes preſence; hence it is that the Spouſe of Chriſt is ſo often in Scripture called a Dove, which is of a mournefull nature, when ſhee wants the Societie of her mate;Cant. 2.14. Eſay 38.14. Eſay 58.11.Song 2:14Isa 38:14Isa 58:11 of the like carriage is Chriſts p. 114Spouſe in the abſence of Chriſt, ſee the Churches carriage,Cant. 3.1.2.3. …ened.Song 3:1Song 3:2Song 3:3 Cant. 3.1, 2, 3. By night on my bed I ſought him whom my ſoule loved, I ſought him, but I found him not. By night, that is, by ſolitary and deepeſt meditation, upon my bed, that is, when ſhee thought her ſelfe ſure of her beloved, ſuppoſing him to be with her, ſhe miſſeth his company, then ſhe by her meditation and prayer, falls a ſeeking of him but findes him not: doth ſhe not ſit ſtill as content to bee deprived of the preſence of her bridegroome? No, ſhee now reſolves to ariſe and to goe about the Citie and the ſtreetes, (noteing her diligent ſearch) to ſeeke him whom her ſoule loved, and yet ſhee p. 115findes him not, will ſhe yet leave off enquiring having loſt ſo much labour? No, ſhe reſolves upon a third enquiry after Chriſt of the Watchmen, and keepers, to wit, of the Miniſters of Chriſt, and yet not finding Chriſt ſhe is yet impatient of Chriſts delay and abſence, neither the ſociety of her brethren, or of Miniſters could comfort her troubled ſpirit for the want of Chriſt, and therefore ſhe ſtill perſiſts in her ſeeking till at laſt ſhee found him to her ſoules refreſhing: behold in this inſtance the true Character of the Spouſe of Chriſt, that ſhee is affected with the loſſe of his preſence, and will not be ſatisfied without the fruition of it againe. p. 116wouldſt thou then, O doubtfull ſoule, be aſſured that thou art eſpouſed to Chriſt: examine how thy heart ſtands affected for the want of the inward apprehenſion of Chriſts preſence in thy ſoule; if wanting Chriſts reſidence thou canſt be of a cheerefull heart, of a careleſſe minde towards Chriſt, of a ſlow and ſecure carriage in ſeeking of him in his Word, Sacraments, or any other of his Ordinances, it is an evident ſigne as yet thou never enjoyeſt ſuch an husband as Chriſt, who after his eſpouſalls with the ſoule leaves ſuch an impreſſion of his love, and ſuch a liking of his preſence and communion, that let the ſoule bee deprived but a while of Chriſt, it p. 117cannot reſt till it hath gotten him againe by the neareſt embracings of Faith.

A ſecond ſymptome of 2this Spirituall marriage is this, as it may be diſcovered by the affection of ſorrow, as in the firſt place, ſo by the affection of deſire. A ſoule married to Chriſt hath a longing deſire of full communion with Chriſt in heaven; as a woman betroathed to an husband longs for the actuall and publicke ſolemniſing of her eſpouſalls, when ſhe may enjoy that familiar ſociety with him as to live in one houſe, eate at one table, ſleepe in one bed, and to bee unto him his boſome friend: it is ſo with Chriſts ſpouſe being once betrothed to him, ſhee p. 118deſires the conſummation of the marriage in heaven, where ſhe may reſt and repoſe her ſelfe, in a more neere communion, in the armes and boſome of Jeſus Chriſt: although the ſoule bee betrothed unto Chriſt upon earth, yet the fellowſhip is not ſo great, and communion ſo intimate with Chriſt upon earth, as the ſoule ſhall have with Chriſt in heaven.

Hence Saint(v)(v)Iam deſponſata es illl, ô anima, jam nuptiarum prandium celebratur; nam cana quidem in caelo paratur. Born. Serm. 2. Dom. 1. poſt. Epiph. Bernard affirmes that in this life the marriage dinner is onelyonly celebrated, but in heaven the marriage Supper is prepared, where the ſoule ſhall be fed with rarer dainties and be ſatisfied even to a ſpirituall inebriation, with p. 119the fulneſſe of Gods houſe. In this life, whilſt the Marriage dinner is only celebrated, there may be want of wine, as at the Marriage of Cana in Galilee, Chriſt himſelfe being preſent, but not at the Marriage ſupper in heaven, though in Cana yet not in Canaan above.

At the Marriage in Cana of Galilee, although the mother of Jeſus told him of the want of wine,Iohn 2.4. opened.John 2:4 that hee might ſee the ſcarcity ſupplyed; yet Chriſt anſwered her, his houre was not yet come, that is, the convenient time of doing that Miracle was not yet come; but when the Maſter of the Feaſt and Bridegroome began to be aſhamed of their ſcarcity, and that the Miracle p. 120might the better be taken notice of, then Chriſt gave him plenty enough. In like manner in this life, whilſt the marriage dinner laſts, there may be want of wine, that is, want of the ſenſe of Chriſts preſence, his favour and love, and therefore the Spouſe cryeth, Cant. 2.5. Stay me with flaggons, and the reaſon is, becauſe the houre is not yet come when Chriſt uſeth to give the ſoule ſuch plenty, but he reſerves that plenty for heaven, when he fills the ſoule with the wine of inconceivable pleaſure and joy in his preſence, when hee will turne all the waters of afflictions, into the wine of conſolation, and the ſoule ſhall have acceſſe to Chriſt, the p. 121fountaine of all comforts, there to fill and ſatisfie it ſelfe with what the heart is capable of, there being then a more intimate communion betwixt Chriſt and a beleever in heaven, than upon earth, a more intimate fellowſhip and a fuller participation of that unſpeakeable content that the ſoule takes in Chriſt; the ſoule cannot but(w)(w)Quemadmodum Iacobus magna cum alacritate migravit in Egyptum ut ibi videret gloriam Ioſephi. Gen. 45.18. ſic nos ad caelum properemus ut ibi videamus gloriam Chriſti Chem. Harm. Evang. p. 1679.Gen 45:18 long for and deſire with Paul to be diſſolved and to be with Chriſt: with Iacob it cannot but waite for the Salvation of God: with Simeon it cannot but deſire to depart in peace, where it may ſee Chriſt face to face, and never loſe that beatificall viſion of him againe. Hence was it that good(x)(x)Quid hic faciemus? cur non ocyus migramus? cur non hinc avolamus? Monica the mother of Auguſtine cryed, p. 122what doe we here? why depart we not ſwifter? why flye we not away from hence? Hence was it that her ſonne(y)(y)Mori deſidero ut videam Chriſtum ſalutare meum: vivere renuo ut cum Chriſto vivam. Chem. ha…m. Evang. p. 1675. Auguſtine ſayd, I deſire to dye, that I may ſee Chriſt my Saviour, I refuſe to live, that I may live with Chriſt. It is with a beleeving ſoule in this life, as with a man in a journey in a ſtrange Country, who though at his Inne, where he lodgeth, he hath a warme Chamber, good fire, wholeſome victualls, a ſoft and refreſhing bed, yet he is ever and then thinking on home, his thoughts and meditations ever and then ſpeaking thus within him: true it is, I have a good lodging, kinde entertainement, wholeſome victualls, but what are all theſe to p. 123my fare at home, my bed at home, to the ſociety of my wife and children at home, home though homely is ever in his minde, ever in his deſires: ſo it is with a Chriſtian eſpouſed to Chriſt, though he enjoyes a confluence of all outward comforts, though hee takes great delight in this life, and as it were ſwimmes in all worldly contentments; having a loving wife, dutifull children, faithfull ſervants, his barnes ſtuft with graine, his paſtures ſtockt abundantly with Oxen and ſheepe, his coffers repleniſhed with the moſt precious of metalls, ſo that hee lackes nothing that can give an honeſt heart content, yet he cannot but bee ever and p. 124then thinking within himſelfe, I have wife, children, lands, livings, but what are theſe to the ſociety with my ſweeteſt Saviour, and moſt delightfull Bridegroome; deſiring to leave all to bee with Chriſt which is beſt of all. Examine thy heart, O ſoule, by this property. Is there any thing in the world ſo deare unto thee, be it wiſe, ſonne or daughter, land or houſe, yea life it ſelfe, that thou art not content to leave, that thou mayſt have that intimate communion with Chriſt in heaven? Thou mayſt juſtly feare thou never waſt eſpouſed to Chriſt, neither ever hadſt any acquaintance with him, for if thou hadſt, the beſt of worldly excellencies p. 125could not retaine thy ſoule from a deſire to bee with Chriſt in heaven.

In the third place,3. Symptome. this Spirituall marriage is diſcovered by the affection of love.(z)(z)foreign &c. Auſt. l. 2. Oeconom. c. ultima. A ſoule married to Chriſt loveth all that have any alliance with Chriſt. A wife that truely loves her husband, loves her husbands kindred and friends, in like manner are the friends of Chriſt deare unto his Spouſe: now who they be that have alliance and friendſhip with him Chriſt himſelfe declares. Firſt, that thoſe are his brethren, Marke 3.35. who doe the will of God, whoſe Father is his Father, whoſe God is his God; and for his friends Chriſt ſhewes who they be, p. 126Iohn 15.14. Ye are my friends if ye doe whatſoever I command you: as it was betwixt Iehoſaphat and Ahab. 2 King. 3.7. when they agreed together to goe againſt Moab to battell, Iehoſaphat ſayd, I am as thou art, my people as thy people, my horſes as thy horſes, ſo is it with all the members of Chriſt that are eſpouſed to him. Chriſts cauſe is their common cauſe; Chriſts friends their friends, embracing Chriſt with the deareſt affection, and mutually one another for Chriſts ſake. By this mayeſt thou examine thy ſelf whether thou beeſt eſpouſed to Chriſt or not, to wit, by thy love to all thoſe that ſtand in the ſame relation to Chriſt as thou doſt: ſeeſt thou a p. 127poore member of Chriſt, in the wrinckles of whoſe face, as in ſo many lines, thou mayeſt read Lectures of miſerie and want; here is a friend of Chriſt, if thou beeſt the Spouſe of Chriſt, thou canſt not but have ſome pitty, love, and compaſſion on this his friend, ſeeſt thou any eminent for grace, holy in life, frequent in duty, zealous for piety and purity of heart, this is a friend of Chriſt, ſtanding in the ſame relation to Chriſt, as thou doeſt, if thou beeſt eſpouſed to him, and therefore thou canſt not but love him for the image of Chriſt thou ſeeſt in him.

In the third place, the conſideration Vſe 3 of this point ſerves for conſolation to Chriſts p. 128Spouſe in many particulars. 1Firſt againſt the clamour of the guilt of ſinne. Chriſt being an husband to the Soule undertakes all its debts: the Widdow of the Prophet. 2 Kings 4.1.2. complaines that the Creditour was come to take her ſonnes captives; but the Spouſe of Chriſt needes feare no ſuch arreſt of any creditour, the ſoule hath many creditours that out of Chriſt it is ſubject and lyable to ſatisfie: the Law arreſts the ſoule, with a curſed is every one that continueth not in all things that are written in the Law to doe them, Gal. 3.10. Againe Conſcience arreſts the ſoule and ſeconds the Law with this aſſumption, that the ſoule hath not p. 129continued in the Law but broken it: the Devill will arreſt the ſoule with many accuſations; Death and Hell have their arreſts too, but Chriſt being the husband of the ſoule, becomes the undertaker for all theſe arreſts and debts by ſinne, Sathan, Conſcience, Death, or Hell; when the Law ſhall urge its foreign and rigorous exaction of perfect obedience, then may the beleeving ſoule anſwere, my husband Chriſt hath payd it for me: when the Law calls for penalty upon the violation of it ſelfe, the beleever may anſwere, Chriſt my husband hath payd it for me, who is made unto me wiſdome, righteouſnes, ſanctification, and redemption, & as the Apoſtle p. 130ſpeakes, 1 Tim. 2.6. gave himſelfe not onelyonly foreign but foreign a ranſome, but a counter-ranſome for all my ſinnes, and thus in all other arreſts may the ſoule ſtop all in Chriſt: ſo that as good Oneſimus was loath to returne to his Maſter Philemon, to whom once he had beene an unprofitable ſervant, but when once he knew that Paul had written his Epiſtle to Philemon, to tell him that whatſoever Oneſimus owed him he ſhould ſet it on Pauls ſcore,Philem. v. 18. Oneſimus might then with boldneſſe returne to his Maſter Philemon againe: in like manner a poore ſoule conſidering how it hath offended God, is loath to come before or into his preſence: but when it conſiders againe p. 131that whatſoever it is indebted to God it is ſet on Chriſts ſcore, then may the ſoule with boldneſſe goe to God, and ſtop the mouth of all accuſers in the world, who can lay nothing to the charge of Gods elect, ſeeing it is God that juſtifieth.

Secondly, this may comfort 2the ſoule againſt the feare of ſpirituall enemies, the wife that hath a rich and powerfull husband, thinkes her ſelfe ſafe from reproaches, injuries, and abuſes of others: farre more ſafe is the ſoule that is married to Chriſt, from being hurt by the attempt of enemies, or by any aſſaults of any ſpirituall adverſaries, for Chriſt is able to vindicate the cauſe of his oppreſſed Spouſe p. 132to the utmoſt. Protection is one priviledge the wife hath by her husband, therefore ſaith Ruth to Boaz, Ruth. 3.9. opened.Ruth 3:9Spread thy skirt over thine handmaide, for thou art a neere kinſman: Spread thy skirt over me, that is, be my protector in being my husband; Chriſt will not be wanting to his Spouſe in any comfort or ſuccour that a wife expects from her husband, much leſſe in protection, one of the meaneſt duties of a loving husband, therefore Ezek. 16.8. when once the time was, the time of love betwixt the Lord and his people, he ſaith, he ſpread his skirt over his people, and covered their nakedneſſe; let then the Spouſe of Chriſt be dayly aſſaulted by Sathan, p. 133the world, and the remainder of corruption, and let the ſoule goe to Chriſt, as Ruth to Boaz, Spread thy skirt over thy ſervant, for thou art my husband, Lord, and Maſter, and the Spouſe of Chriſt ſhall be ſafe under the wings of Chriſt, that all the powers of darkeneſſe, and powers of hell it ſelfe, ſhall not be able to pull Chriſts Spouſe out of his Armes.

This may comfort the beleeving ſoule, that being once eſpouſed it ſhall be for ever eſpouſed to Chriſt, Hoſea 2.19. I will betroth thee unto my ſelfe for ever, ſaith the Lord unto his people.Ruth. 3.….Ruth 3 Naomi may be deprived of her husband Elimelech in a ſtrange land, becauſe Elimelech was a man ſubject p. 134to the like mortality as all of his owne ſpecies are, but the ſoule once married to Chriſt can never bee deprived of him, who being both God and man, is he who was, and is, and ſhall be unto all eternity, ſo that which Babylon ſayd in a proud and preſumptuous manner, Eſay 47.8. I ſhall not ſee widdow-hood, that upon good grounds and not preſumptuouſly may the ſoule eſpouſed to Chriſt affirme of it ſelfe: I ſhall ſit as Queene and never ſuffer ſpirituall Widdow-hood, ſo that the condition of beleevers in this marriage eſtate with Chriſt, is farre better than that of Adam in Paradiſe. Man in his innocencie was eſpouſed to God, but p. 135then God left in man a power to diſſolve this matrimoniall knot, and man breaking the Covenant there was a dvorce drawne, now God is ſo farre pleaſed out of his ſuper-abundant mercy and compaſſion (not to be found in any but a God infinitely good) to treat of a ſecond marriage to the ſoule of man divorced from him,Ier. 3.….Jer 3 which marriage is grounded upon a more ſure foundation even upon Chriſt, and in Chriſt he is pleaſed to bee married to the ſoule, not for a certaine time to be at laſt expired, but for all eternitie, not now leaving the Matrimoniall covenants in mans own cuſtodie, but undertaking the keeping of them himſelfe. To conclude this, if it be ſuch an p. 136happie thing for man and wife ſo to live together,(a)(a)Faelices ter & amplius quos irrupta tenet copula, nec malis divulſus querimoniis ſuprema citiùs ſolvit a nor dic. Hor. that the bond of love be not broken till death it ſelfe doth breake it, then farre greater happineſſe and comfort for a beleeving ſoule to thinke, that this bond of Spirituall wedlocke ſhall not be broken by death it ſelfe, but remaine indiſſolveable to all eternitie.

Ʋſe 4 In the fourth place this point ſerves for exhortation. It may be a ground of perſwaſion to every one that is as yet an aliant from Iſrael, a ſtranger from God, from his promiſes, his Chriſt, that he would accept of Jeſus Chriſt to be the husband of his ſoule, and ſo his ſoule may be the Spouſe of Chriſt, and p. 137ſo have intereſt in all the ſaving promiſes of the Goſpell, and be made a member of the Common-wealth of Iſrael, and of one that was a farre off made nigh to God in Chriſt by Spirituall alliance. Iohn 3.29. the Baptiſt ſtiles himſelfe a friend of the Bridegroome. 2 Cor. 11.2. Paul, as the foreign or ſpokeſman of Chriſt, tells the Corinthians that he was jealous over them, for he had eſpouſed them to one husband that he might preſent them as a chaſte virgin to Chriſt. Every Miniſter of the Goſpell with the Baptiſt ſhould be a friend of the Bridegoome, with Paul a ſpokeſman for Chriſt, this the Apoſtle ſheweth, 2 Cor. 5.20. that he and the reſt of his p. 138function were Ambaſſadors for Chriſt, as though Chriſt did entreate others by them to be reconciled to him; for as great perſons, as Emperours and Kings, dwelling in remote places from the virgin Ladies whom they would eſpouſe unto themſelves, ſend entreaties of marriage by their Ambaſſadors, who uſe to carry their lively pictures and portratures of their perſons, and ſo preſent them to the women they deſire to be eſpouſed unto: in like manner the Lord Jeſus the great King, whoſe Throne endureth for ever, and whoſe Scepter is a right Scepter, keeping his Court in heaven and that being his glorious Throne where his chiefe reſidence is, p. 139and his greateſt glory diſplayed, he offering conditions of Marriage to poore ſoules, ſends them by the Miniſters of the Goſpell his Ambaſſadors, and hath put into their hands the word of his Goſpell (Chriſts love Letter) in which his glorious excellencies and treaſures of incomparable benefits, dwelling in him in a plentifull manner are evidently ſet forth, which the Ambaſſadors of Chriſt opening and declaring to the people, cannot but ſhew forth the excellencies of his perſon, of his riches, honour, beauty, and all other deſirable qualities in a Bridegroome. Oh then that God would be pleaſed (having appointed me an unworthy p. 140meſſenger to this great dignitie as to be his ſpokeſman) to make me an inſtrument of perſwading ſome poore, blind, and naked ſoules to accept of Chriſt to be their husband, who is able to inrich them with what their ſoules can deſire, and now what arguments ſhall I uſe to perſwade ſuch to this Marriage?Gen. 24.35.36.Gen 24:35Gen 24:36 Abrahams ſervant going to take a wife for his Maſters ſonne Iſaac that he might perſwade Rebecca and her friends the more forceably, the one to goe with him, and the other to part with her, he tells them that the Lord had bleſsed his Maſter Abraham greatly, &c. and ſo by this Argument obtaines his requeſt in perſwading Rebecca to goe with him, p. 141and her friends to part with her. The great God of heaven imploying mee his unworthy ſervant to intreate a Spouſe for his ſonne, I can uſe the ſame arguments that Abrahams ſervant did, I wiſh it might be with the ſame ſucceſſe. My Maſter the Almighty God of Abraham, of Iſaac, and Iacob, is exceeding great (his greatneſſe being infiniteneſſe) and he is exceeding rich, not onelyonly with Abraham in flockes and heardes, in ſilver and gold, the cattle upon a thouſand Mountaines being his,Pſal. 50.12.Ps 50:12 but he is the poſſeſſour of heaven and earth it ſelfe, the great Commander and Soveraigne Lord of the whole world, rich in himſelfe, unſpeakeable, p. 142incomprehenſible and inconceiveable glorious eminencies, and this God hath one onelyonly begotten ſon, and unto him hath he given all his riches, as in the 2 Pſalme, and the 8. verſe. Aske of me and I will give thee the uttermoſt parts of the earth for thy poſſeſſion; the ſonne of God inſtalled into his Fathers inheritances offers himſelfe to bee married to thy poore ſoule, whoſoever thou art, that wilt accept of him to bee thy Bridegroome: Oh that thy ſoule with Rebecca would accept of this match without farther delay! The(b)(b)foreign. Ariſt. Ethic. l. 9. c. 1. Philoſopher tells us that ſometimes a lover findes fault that he loves above meaſure, and yet is not loved againe, whereas p. 143he hath nothing in him that is amiable or worthy of love. Chriſt indeede may complaine that he offers love to many a poore ſoule, and yet findes no love againe; neither can the ſoule alleadge this for a reaſon of unkindeneſſe to Chriſt againe, that there is nothing in Chriſt that is lovely; for in Chriſt there is nothing that is not worthy of the greateſt love that can lodge in a mortall breaſt: what lovely quality can the ſoule deſire in an husband, that are not in Chriſt? Doth the ſoule deſire riches? With me are riches, Prov. 8.18. ſaith Wiſedome it ſelfe. Doth it deſire Nobility of Birth? God the Father witneſſes his ſonnes Nobility. p. 144Thou art my Sonne, this day have I begotten thee, Pſal. 2.7. Doth it deſire beauty? Chriſt is fairer than the Sonnes of men, Pſal. 45.2. Deſires the ſoule power in an husband for protection? All power is given unto him of the Father, twelve Legions of Angels are at his command, and Legions of Devills were conſtrained to crouch unto him; hence alſo by the Prophet was he called Wonderfull and Powerfull, Eſay 9.6. Deſires the ſoule goodneſſe in an husband? Chriſts lippes are full of grace, Pſal. 45.2. He is a very fountaine of goodneſſe. Deſires it yet Wiſedome? Chriſt is Wiſedome it ſelfe, Wiſedome of the Father, and made Wiſedome to every beleever, 1 Cor. 1.30. p. 145Laſtly, deſires it glory in an husband? Chriſt is the King of glory, Pſal. 24.8.10. The Apoſtle remarkeable ſets downe all theſe amiably qualities together, Heb. 1.2.3. God hath in theſe laſt dayes ſpoken unto us by his Sonne, behold his Nobility, whom he hath appointed heire of all things, behold his Riches, by whom alſo he made the world, behold his Wiſedome, who being the brightneſſe of his Fathers glory, and expreſſe Image of his Perſon, there is his beauty and upholding all things by the Word of his Power, when he had by himſelfe purged our ſinnes, there is his goodneſſe, ſate downe at the right hand of the Majeſtie on high, there is his glory. Moreover all theſe excellencies are p. 146in Chriſt, ſo they are in him in a more(c)(c)Neceſſario efficitur in Deo omnium rerum in eſſe perfectiones, eaſque perfectiſſimas perfectiſſimo modo. Zan. de natura Dei. l. 3. c. 7. eminent manner. Many excellencies may be in the creatures by participation from God, but they are not ſo in the creatures as in Chriſt: many excellencies are ſprinkled up and downe in the Creatures, in an imperfect manner, as ſome creatures excell in beauty, ſome in power, ſome in wiſedome, but all theſe and many more that are diverſe and oppoſite perfections and vertues in the Creatures, are al in Chriſt in a moſt perfect and eminent manner: there is as the Apoſtle affirmes One manner of glory in the Sunne, another of the Moone, another of the Starres; yet what glory the Moone hath p. 147or the ſtarres, they receive it for the moſt part from the Sunne, and all their glory meetes in the Sunne in a full manner: ſo it is with the creatures in heaven, as of Angels and Saints, another of creatures under the heaven, yet what glory is found in theſe creatures they have it from God, and Chriſt the Sonne of Righteouſneſſe; and meetes in him as in a center of perfection, making one perfect excellencie and excellent perfection. And now O humane ſoule, what is there in the world in which thou canſt finde theſe things that are to be found in Chriſt? why doſt thou then wed thy heart to riches, honour, pleaſure, that(d)(d)Bern. ſerm. in iliud. Ecce nos reliquimus omnia. Anima, inquit, rationalis caeteris omnibus occupari poteſt, repleri non poteſt. Anima rationalis facta eſt capax majeſtatis tuae, ut a te ſolo, & a nullo alio poſſit repleri, Aug. in Soliloq. c. 30. cannot ſatisfie thy p. 148ſoule, and ſlighteſt Chriſt in whom are treaſures of riches, ſupercoeleſtiall honour, inconceiveable pleaſures? Why doeſt thou give Chriſt the loweſt place in thy heart, that deſerves the higheſt? Why putteſt thou the creature above the Creator, who at the firſt gave thee dominion over the creature? What ſhall I ſay to perſwade thee to forſake all other lovers, to give entertainement to Chriſt, that he may eſpouſe himſelfe to thy ſoule? I cannot ſpeake more impreſſively than in the words of the(e)(e)Quid per multa vagaris, …omuncio quaerendo bona animae tur & corporis tui? Ama unum bonum in quo ſunt omnia bona, & ſufficit: deſidera ſimplex bonum, quod eſt omne bonum & ſatis eſt. Aug. vel quiſquu eſt auctor. l. de Spit. & Anima. Father. Why doeſt thou, O man, wander up and downe by many things, by ſeeking the good of thy ſoule and body? Love that one God in which are all p. 149good things, and it ſufficeth: deſire that one good which is every good, and it is enough. And now me thinkes I perceive ſome ſoule, with Agrippa, almoſt perſwaded to be a Chriſtian, to accept of Chriſts offer, and willing to match with him, but yet fearing and ſecretly ſaying within it ſelfe, I am afraide that Jeſus Chriſt will not match himſelfe with me, who have nothing in mee that may move Chriſt to love me, and I finde ſo much deformity in my ſoule by ſinne, ſo much filthineſſe in my inward man, that Chriſt, I feare, will turne away his eyes from me, as an unfit object of his love. To this I anſwere, what ſaw God in his people that might move him to love p. 150them. Ezek. 16.5.6. They lay tumbling in their blood, in their filthineſſe, and abominations, and then was the time of love when God pittied them, and entred into covenant with them, and they became his owne. It is not with Chriſt as with a man, in chooſing a Spouſe: man lookes after proportion and portion: but Chriſt regards not the ſoule for any thing in it ſelfe, for he hath riches and beauty enough for himſelfe, and the ſoule his Spouſe too: If the ſoule hath any riches or righteouſneſſe of its owne, Chriſt will not marry himſelfe unto it, and therefore the Apoſtle affirmes that the Iſraelites going about to eſtabliſh their owne righteouſneſſe, did not ſubmit themſelves p. 151to the righteouſneſſe of God, which is the righteouſneſſe of Chriſt layd hold on by faith, Rom. 10.3.4. As therefore Abraham ſayd, Gen. 14.23. unto the King of Sodom, that he would not take from him ſo much as a thread, leſt the King of Sodom ſhould ſay, I have made Abraham rich: ſo Chriſt, when he Marries himſelfe to any ſoule, he will not have with it the leaſt righteouſneſſe of his owne, leſt the ſoule ſhould boaſt of it ſelfe, or that it had any riches but what it got by its Marriage with Chriſt. Therefore in that thou ſayeſt thou art poore, baſe, blinde, naked, miſerable, and wretched, and if withall thou art truely ſenſible of this thy poverty, thy filthineſſe and p. 152wretchedneſſe, touched alſo with a deepe apprehenſion of thine own unworthines to be joyned in Marriage to Chriſt, thou haſt ſpoke a word ere thou wert aware, that may give thee comfort and hope, that thou art ſuch a one to whom Chriſt will eſpouſe himſelfe: wert thou rich in thine owne conceite as the Church of Laodicea, (f)(f)Non habet quo intret gratia, ubi meritum occupavit. Bern. in Cantie. Serm. 67.Chriſt would deſpiſe thee, but being vile in thine owne eyes he will ſooner regard thee, who uſeth to fill the hungry with good things, and to ſend the rich empty away: to reſiſt the proud, but to give grace to the humble: there is nothing that winnes reſpect more from God, than for the ſoule to bee truely humble. To him will I looke, p. 153even to him that is of a contrite and humble ſpirit: Iſaiah. 57.15.Isa 57:15I dwell in the humble heart, though God dwells in the higheſt heavens, yet withall in the loweſt heart, and therefore ſaith Mary: Luk. 1.48. He had reſpect to the low eſtate of his hand-maide. Excellent is the expreſſion of Holy(g)(g)Altus eſt Deus, humilis eſt Chriſtianus. Si vult ut altus Deus v. cinetur illi, ille humilis ſit, magna myſteria, fratres, Deus ſuper omnia eſt. Erigris te & non illum tangis, humilias te, & ipſe ad te deſcendit. Aug. in Pſal. 34.Ps 34 Auguſtine to this purpoſe, God is high, (ſaith he) a Chriſtian is low, if he deſires that the high God ſhould come neare him, let him be lowly. A great myſtery: brethren (ſaith he) God is above all; thou lifteſt up thy ſelf and yet toucheſt him not, thou humbleſt thy ſelfe, and he deſcends unto thee: ſo then as Abigails ſpeech to David deſiring Marriage of her, that ſhe was not worthy to waſh the feete p. 154of Davids ſervants; allayed not Davids affection, neither hindred her preferment; neither will thy poverty (if thou beeſt truly ſenſible of it) hinder thy eſpouſing to Chriſt, who, as the(h)(h)Nullum eligit dignum ſed eligendo efficit dignum. Aug. cont. Iuli. Pelag. l. 5. c. 3. Father notes, chooſeth none worthy of himſelf, but by chooſing them maketh the worthy. To conclud this: it was a good policie in the Gibeonites, Ioſh. 9.4, 5, 6. that they might move Ioſhuah to enter into covenant with them, they workt wittily, taking old ſackes upon their Aſſes, and wine bottles old and rent, old ſhooes and garments. It would be as good a policie for a poore ſoule in moving Chriſt to enter into league and covenant with it, to come unto Chriſt with an p. 155abaſed, naked and ragged heart, rent in peeces with deepe contrition, and ſenſe of Gods wrath, for this is the moſt ready way, for the ſoule to finde favour in the eyes of Chriſt, whoſe order is firſt to deject, then to erect and raiſe up, firſt to wound by the ſenſe of miſery, and then to heale by the ſenſe of Mercy: firſt to make the ſoule apprehenſive of its owne miſery and then to beſtow himſelfe upon the ſoule to enrich it.

But in the ſecond place ſome poore ſoule may object: Object 2 I am content to be married to Chriſt, but loath I am to part with ſuch a ſinne that affords me ſo much honour, credit, dignity, and riches.

To this I anſwere: he that p. 156truely accepts of Chriſt, muſt take him on his own tearmes, to be the Lord and chiefe Commander of his ſoule, and the ſoule muſt give a bill of divorcement to every ſinne, to give entertainement to Chriſt alone, whereas then the ſoule pretends a willingneſſe to accept of Chriſt, and yet withall an unwillingneſſe to part with ſome darling ſinne, the reaſon is becauſe the ſoule conſults with fleſh and blood, with corrupt nature, that alwayes (as Ahab ſayd of Michaiah in another caſe) propheſieth evill to the ſoule, oppoſing it ſelfe againſt the eternall welfare thereof. Accept of me, ſaith Chriſt, to be the Bridegroome of thy ſoule, the ſoule askes counſell p. 157of fleſh and blood, whether it ſhould obey in accepting of Chriſt: refuſe ſaith fleſh and blood, wilt thou forſake thy former delights, thy Dalilahs, in whoſe lap thou haſt tooke ſo many a contentfull ſleepe, wilt thou forſake ſuch a way of gaine, which hath beene the maintenance of thy ſelfe and family? Hereupon the ſoule reſolves upon a plaine deniall, or if not ſo, yet of an accepting, but not on his owne termes, yet Chriſt indeede ſhall be called the husband of the ſoule, but withall reſolves to retaine its ſinnes ſtill, which in truth is aequivalent to a plaine refuſall; would the ſoule then accept of Chriſt in his owne way, the beſt direction that can be given p. 158to the ſoule in ſuch a caſe is, that it ſhould not conſult with fleſh and blood and corrupt nature in this caſe, but to doe as Paul did, Gal. 1.16. Who upon Gods call and the Revelation of his Sonne, in him immediately obeyed, and conſulted not with fleſh and blood. The(i)(i)foreign. Ariſt. …eter. l. 1. c. 9. Philoſopher tells us, it is abſurd to conſult about things that muſt bee done of neceſſitie: now there is nothing of greater neceſſity than for the ſoule to accept of Chriſt: doth Chriſt then offer himſelfe unto thee, reſolve upon an immediate embracing of his love. Doth hee bid thee forſake thy ſinnes for him, delay not the buſineſſe, conſultation and delay in this caſe is dangerous, we muſt p. 159fight againſt our affections, ſaith(k)(k)Contra affectus non ſubtilitate ſed impetu pugnandum eſt. Seneca, not by ſubtilty of argument, but by force and violence. Our Saviours counſell is good to this purpoſe.Mat. 5.29.30.Matt 5:29Matt 5:30 If thy right eye cauſe thee to offend pull it out: foreign, pull it out, not pick it out, as the Eagle of the vallies doth the eye of her prey by degrees, but pull it out altogether: ſo if thy right hand cauſe thee to offend, cut it off, Math. 5.29. & 30. opened.Matt 5:29Matt 5:30in the originall it is foreign, which ſignifies in the emphaſis of the word, chop it off, not ſaw it off by degrees, but chop it off, that is on a ſudden, cut it off on a ſudden, cut off thy ſins that are as deare as thy right hand. Would the ſoule then reſolve upon a divorce of ſinne for Chriſt, and upon a peremptory will to roote out p. 160all ſinne, let it lend no eare to Sathan, or corruption to perſwade and counſell the contrary, but on a ſudden to ſet upon the worke, and to part with all ſinne, and thy worke might be done with leſſer difficulty. It is with the ſoule in this buſineſſe of parting with ſinne for Chriſt, as it is with a boy tenderly bred, that goes to bath himſelfe in the River: who if he enters in at ſome ſhallow place, and wades deeper and deeper by degrees, hee ever and then ſhrinkes backe, and is reſolved to goe no further, being impatient of the coldneſſe of the water, at the length out he goes againe, and leapes into the water, and on a ſudden hee wets his whole body, and p. 161then he feeles no cold. A ſoule in like manner reſolves to leave its ſinnes, and to accept of Chriſt, it begins to leave this ſinne and that ſinne, it findes this to be harſh to its corrupt nature to part with theſe beloved darlings, upon this it beginnes to conſult with its owne deceitfull and corrupt ſelfe, whether it ſhould goe on or no; corrupt nature diſſwads, upon this the ſoule returnes to its old ſinnes againe: the beſt way for the ſoule ſuddenly to part with all ſinne, even with the whole body of ſinne, reſolving ſtedfaſtly through the power of an Almighty God, never to commit the leaſt ſinne wittingly or willingly any more, and the ſoule being winded p. 162up to this firme reſolution and keeping it ſelfe ſo by the power of Gods ſpirit aſſiſting, the divorce of ſinne will not be ſo grievous, the victory leſſe difficult, for when the ſoule once hath parted with all ſinne to accept of Chriſt; it ſhall finde that ſweeteneſſe in one houre by Chriſts preſence, that a world of earthly and carnall delights cannot afford in many yeares. Oh then let not the ſecret delight in any baſe and ſordid luſt keepe thee, O ſoule, from the right enjoying of thy ſweeteſt Saviour; part with all thy ſins in exchange for this precious pearle, and I will aſſure thee this, that although the parting with thy ſinnes may ſeeme grievous to thee p. 163for the preſent; as the death of Abſalon was to David, yet as he loſt but a rebellious ſonne, ſo doſt thou loſe but a treacherous enemie to thy eternall good:Gen. 21.12.Gen 21:12 therefore as God ſayd to Abraham concerning the parting with Hagar and her ſonne; Let not the thing bee grievous unto thee: no more let this parting with thy ſinnes trouble thee, for thou ſhalt inſtead of carnall baſe and ſenſuall delight in the enjoying of ſinne, have an inconceiveable delight in the enjoying of Ieſus Chriſt, the husband of thy ſoule, a ſippe of which pleaſure to be found in Chriſt will aſſwage the deſire of the beſt of carnall delights. For as Chriſt ſaith concerning the new wine and the old,Luke 5.23,Luke 5:23 the p. 164contrary may be ſayd of this new condition of being Married to Chriſt, and the old of being in the ſtate of nature. No man having taſted the Old wine, ſaith Chriſt, cares for the New, for the old is better than the New: ſo no true Chriſtian that hath got into this new condition, deſires the old againe; none that hath taſted this new wine of pleaſure and joy to be found in Chriſt, deſires to drink of the old wine of fleſhly and wordly delights againe: heare the opinion of(l)(l)Illud revera ſolum eſt gaudium quod de creatore concipitur, cui comparata omnis aliundèjucunditas maetor eſt, omne dulce amarum eſt. Bernard, that is onelyonly true joy that is conceived of God, to which all other mirth being compared is but ſorrow, all other ſweeteneſſe, griefe and bitterneſſe. Aske holy(m)(m)Pota me domine torente voluptatis caeleſtis, ut nil jam mundanorum libeat deguſtare venenatae dulcedinit. Aug. Auguſtine and p. 165he is of the ſame opinion, for thus he prayes unto God, Lord give me to drinke of the brooke of heavenly pleaſure, that I may never taſte any more of the poyſonſome ſweeteneſſe of worldly things: Aske David he is of the ſame minde, One day in thy Courts is better than a thouſand. Laſt of all, let Chriſt himſelfe be witneſſe, who affirmes that it was his meate and drinke to doe the Will of his Father in heaven, ſhewing thereby that what pleaſure and delight it is to be hungry and thirſty, to be refreſhed with wholeſome food, the ſame delight it was to him, and is to all his members, to walke in the wayes of God, and in obedience to his Commandements enjoying thereby the peace of Conſcience p. 166in aſſurance of Gods love which is a continuall feaſt, and now, O reſolute ſoule for Chriſt, art thou content to accept of Chriſt for thy husband upon his owne termes, to be the ſole Commander of thy heart, art thou content to be ſubject to him in all his Commands, be they in doing, or in ſuffering; I will be thy Prophet: Chriſt Jeſus will meete thee and embrace thee for his Spouſe, hee will cloath and adorne thee with the needleworke of divers colours, even with the variety of graces, and when the Lord Jeſus, the endeared Bridegroome of thy ſoule, ſhall come at the Laſt Day, he will account of thee as a wiſe Virgin having p. 167the Oyle of Grace in thy Lampe, and thou ſhalt enter into the Bridegroomes Chamber, there to reſt in his Armes and boſome unto all Eternity.

FINIS.

End of the text · Benjamin King, The Marriage of the Lamb (1640)