Exposition of the Apostles Creed, Part 2 · Sermon 14
The near Union betwixt Christ and his Church.
2 Corinth. 11.2.
For I have espoused you to one husband, that I may present you a chaste Virgin to Christ.
THe first word is Causal, and assignes a reason of what went before. The Apostle begins the Chapter as a jealous man, speaks in the phrase of lovers, acknowledgeth his folly, and desires to be born with.Verse 1. This manner of speaking (such was his heat of affection) he could not help, nor his jealousie neither; for he had espoused them. Suspitious and fearful he was lest he should lose all his pains, and they after his long endeavours cast their affection on some other, put case Ap…llos, Cephas, nay upon himself, and set by Christ.1 Cor. 1.12. That which was once done, mi…ht, for ought he knew, be done again. The Devil, when time was, beguiled Eve out of Paradise;Verse 3. and why not now again corrupt their minds from the simplicity which is in Christ? Being crafty then, he took them by guile, and endeavours to make sure work; to do that,2 Cor. 12.16. which being once done, could never be undone; to wit, to draw a firme contract betwixt Christ and the souls at Corint…, that by this internal, indissoluble, and nearest bond of Union, that Church might become his.
At any marriage whatsoever, of any person whomsoever, the Omen is good luck, Faelix fanstumque sit, God give you joy. And no marvel, for it puts us in minde, that we had not been alive to blesse others, had not our father and mother been thus blest. 'Tis the Rock whence we are hew'd,Isa. 51.1, 2. Cicero. the Root whence we sprung. Prima societas in conjugio, hoc quasi principium urbis, & seminarium Reipublicae. The first link of all Society is in wedlock, this is as it were the Principle of a City, and the Seminary of a Common-wealth.Gen. 2.18. T'was not well with man, while he was alone, then his happinesse and joy began when God made him a help meet for him.
And if joy at any wedding, then sure at this, when our Creator becomes our Husband, the creature his spouse;Isa. 54.5. Hosea 2.19. against which day there was an Epithalamium prepar'd in the Canticles; a solemn, but sacred Feast in the Eucharist; and a Priest, our Apostle I mean, enabled wi h a faculty to do his office, to espouse the Bride, and present her to her Husband, which is Christ.
Good God, how much the Spirit of God is pleased with this allusion! It is press'd in the Old, it is opened in the New Testament; In both we finde, that God also hath his Espousals. The first marriage that ever was betwixt our great-great Grandsier Adam, and our mother Eve, is applyed to this mystical mariage by Saint Paul; Ephes. 5.23. Verse 31. John 3.29.so that though we have no warrant to make it a Sacrament, yet authority enough we have to make it a Mystery, in which the Church is Gods Spouse, Christ the Husband, the Prophets and Apostles foreign, friends of the Bridegroome to bring them together.
Now among this Reverend and Holy Order, Saint Paul steps forth,Beza in loc. Loquitur ut procus & ambit, non autem sibi, sed Christo. He speaks as a Suiter, and wooes, but not for himself, it is for Christ: Being ready to do that at Corinth, what they, who succeed these twelve Patriarchs in the Pastoral charge, must do to their flock. He, and they to be Suiters, labour to espouse, and present souls as pure Virgins to Christ.
Three persons take up the whole Text, as many as are absolutely necessary at every wedding. Ego, Vos, Christo. The Apostle, as the Priest. Christ the Bridegroom. The Corinthians in place of the Bride. The whole runs upon Relatives. Here then we are to consider,
1. The Relation that Ego hath to Vos, in what relation Saint Paul stands to the Church of Corinth; if he were not an Apostle to others,1 Cor. 9.2. yet he was to them, for they were the seale of his Apostleship in the Lord. This then intimates a reciprocal office, a Duty of care in him, and a return of willingnesse in them. He to espouse; they to be espoused; without which ordinarily this match cannot well proceed:
2. The next Relation to be though on is, how Vos stands to Christo. The Corinthians and all the faithful to Christ; As men they relate to their Maker, but as Christians to their Redeemer. Either then be content to be espoused, and keep you fast to him, or expect no Redemption.
3. Upon just reason I hope you will be perswaded to it; and in the Relato, which is Christ, you have reason upon reason, even a threefold cord. He to whom you are to joyne, is, Ʋnus, Vir, Christus. One, a Husband, Christ; by his Unity, his Manhood, his Unction, he will be helpful to you. For these causes also, keep you only to him. Now these three shall be the motives by which I will promote the suit:
4. To which, if you mean to yield, know that you are the Correlatum, the Spouse; and then your qualifications must be such as are required in every honest Bride; you must be a chast Virgin; Virginity and Chastity, the one before, the other after, being the conditions that every one expects that marries a Maid.Eccles. 12.13.
5. In brief, will you heare the Conclusion of the whole matter? The very end that the Apostle was call'd, that I, or any Priest took Orders, is that which St. Paul here endeavours, foreign, to fit, and so represent to Christ. I will make it my last point, and conclude with it, labouring to make the knot firm, to joyn you to Christ, and Christ to you.
1. Ego Vos.
The estate of mankind as they are conjoyn'd in the Society of the Church, are presented unto us in the Book of God under divers notions;Luke 12.32. 1 Pet. 5.2. Mat. 13.24, 47. Isa. 5.1, 2. 1 Tim. 3.15. sometimes of a flock, one while of a field, a Net, a Vineyard, sometimes of a House, sometimes of Marriage. Now the stile of this Text runnes under this last, where we have a couple to be joyn'd, and a Minister to joyn them: Who had endeavoured to do his Office, and therefore he speaks in some passion, I am jealous of you; Verse 2.This being the speech of Paul the zealot. Ever a jealous soul is a loving soule; jealousie alwayes arising from love; whence it is very common in the mouth of the Italians, That there is no true love, where there is not a mixture of jealousie.
Terent. Eunuch.In amore haec insunt vitia; injuriae, suspiciones,
Induciae, bellum, pax rursum.
All which have their rise and fall from jealousie. Since then the Apostle doth not hide that passion, which they who are most guilty, are yet ashamed to own; and that this his affection reflects not upon the Ore of Corinth, but the persons who lived there:2 Cor. 12.14. Them, not theirs: Their souls, not their Wealth; and not any particular person neither, but them indifferently, and indefinitely: Methinks it should warme the blood of every one, who is employed to wo for Christ, and make a match for Christ, not to pursue and follow his suit in a cold careless manner.1 King. 19.10. 2 Cor. 11.14. Verse 3. But Zelando zelari, to be exceeding jealous, lest the devil come in the shape of an Angel of light, and beguile, and commit fornicati…n with the poor soul, to which he makes love for Christ, as he sometime did with our mother Eve.
Jonah 4.5.'Tis not for a Prophet with Jonah, to get him out of the City, and set himself up a Booth, and sit at ease under the shadow of it. Whither he is sent, he must go, and upon every opportunity make a motion for him who sent him, and zealously attend, Ne quid Chris…us detrimenti capiat, lest his Master receive some prejudice by his coldness, and be crossed in his suit. The speech was profane, which some imployed upon this business used in Saint Austines dayes, Quid ad me pertinet? quis{que}, quod velit, agat; victus meus salvus sit, & lac, & lana. Satis sit mihi, Ecclesia Christi eat, qua potest. Gen. 4.9. Luke 12.19.What is Abel to me? Soul thou hast enough; though the souls at Corinth be naked and poor, let them do as they can. Perhaps it was the jealousie of that devout Father, that there were such; and if any were, I hope they dyed with that age. Yet that none of that race revive and live with us, well it were Saint Paul were made an example:2 Cor. 5.20. who remembering that he was made an Embassadour for Christ, prayes for his children at Corinth, Preacheth the Gospel to them, bestows what he had received,Cap. 12.15. Cap. 11.29. freely upon them, yea and is content to be bestowed for them. He burns, when any one of them is scandalized; Like salt, melts himself to season them: like a Lamp wasts himself to give them light: Nay, is jealous and suspicious when all's done, lest he should fail of his purpose.
Magnes amoris amor. Love as a Loadstone attracts love:Use. So it should be. This love of Ego the Apostle, the Priest to the people, should move Ʋos, you the people to returne some love to the Priest, cause your love to be reciprocal, ebb back to us, make us more deare to you, and better thought on. What it should be is apparent; what it is we know and feele; even the self-same Saint Paul found at Corinth, the more we love,2 Cor. 12.15. the less we are beloved. Jesuites are deare to their Proselytes, Seminaries to their Converts, Pastors to their collected Churches, Presbyters to their Congregations; scorn and contempt is cast upon none but those who desire to present you pure Virgins to Christ.Psal. 102.6. By Protestants the true Protestant Minister is made the Owl in the Wilderness.
Well, be it what it will, Saints you are by calling; God so loved you,1 Cor. 1.2. John 3.16. Eph. 5.2. that he hath given his Son; His Son so lov'd you, that he hath given his blood; and therefore we will not love you so little, as not to bestow our pains.
2. Ego vos Christo.
Now of what weight this motive is, will be best understood if we remove our station, and take a view of the second Relation, examining in what nearness you are to Christ. He bone of your bone, and flesh of your flesh; Eph. 5.30. 1 John 4.13. Cyprian.and you flesh againe, quickned and enliven'd by his Spirit. Germanissima est haec societas; for a nearer conjunction there cannot be. 'Tis too cold and comfortless a bond, by which some would so unite Christ to us, as if this tye imported no more but the communication of our nature to him. He, and we both perfect men. For what man, even the veryest Pagan and Infidel, hath not a Relation to Christ in this sence! who is not man as he is? A nearer coherence then there must be than that of Nature. For the Church doth partake of Christ, as Eve did of Adam. Now God made Eve of the Rib of Adam; and his Church he hath built out of the very flesh, and bleeding side of the Sonne of God. That is as it were principium passivum, the material part; and this he doth actuate, enlive, and move by his own Spirit, which is principium activum, and the formal part, that truly dat nomen & esse, gives it its name, and makes it what it is. He took our pawn, and he gave us his; he took unto him our flesh the pawne from us,2 Cor. 1.22. & cap. 5.5. and he gave unto us his Spirit the Pawne from Him, upon that day that he made us His.
And I pray observe diligently, that I say He made; for we are facti, Heb. 3.14. Psal. 1.3. Rom. 11.24.not nati; made, not borne Christians. Trees of righteousness grow not of themselves. A good tree is a tree planted, taken out of the wilde and common stock of Adam, and ingraffed into the true Olive, by which it becomes partaker of Christs Oyle.
And yet that you be not too bold or presumptuous upon this conjunction, you shall do well to know, that this as all other Relations are foreign, or foreign, that appeare to be, and are not; or that are indeed what they appear.
Rev. 3.1.1. There be that have given up their names to Christ; their bare names and no more; because they profess one Lord, one Faith, one Baptisme, they must by us be esteemed of the Corporation: when yet in truth they are but aequivocae partes, visible parts, and do receive no more vertue or spirit from Christ, than a wooden leg, or an eye of glass doth life or motion from the body, to which they are for fashion sake added. Keep in memory Judas, Ananias, Sapphira, Hymeneus, Philetus, with the Catalogue of such hypocrites and formal Professors, and you cannot want instances of these reputed but adulterate members.
2. Now besides these Nominals, foreign, Christians falsely so call'd, who have a name to live, and yet are dead, there be reals, qui verè nominantur & sunt, are what they seem to be, true parts of Christ, and truly partaking of the Divine Nature.2 Pet. 1.4. Such the Apostle would have the Corinthians to be, joyn'd truly and really to him, and not beare the world in hand to be so; chaste and Virgins indeed, and not assume the names where both are wanting. In such Ornaments he desires to present them, in which if clad, then they make good Spouses. And that he may the easier gaine their assent to the match, he commends his Master to them, and sets him forth in his Attributes and Endowments, that he is Unus, Vir, Christus. One, not such another; one that would not admit of Corrivals. Vir, a man, a Husband, that would do the Office of a Husband to her; and this one man Christ, that is, one anointed for that end, that he might be the Husband to his Church.
3. Ego Ʋos Ʋni.
One; One whose love was immutable unto her, and therefore her love should be immutable unto him.Jer. 31.3. Hos. 2.19. This he hath promised in Hosea thrice, one after another, I will betroth, I will betroth, I will betroth; and if this repetition will not beare it out, sure I am the word following will, For ever; I will betroth thee to me for ever; for which he gives in his justice, and judgement, and mercy, and loving-kindness, and faithfulness for security: From which there never can be a divorce, except upon manifest adultery. This separated Israel from him,Jer. 3.8. and it may cause a Divorce of any Church.
If then you intend to be his Spouse, upon necessity you must keep your selves to One.Isa. 4.1. For no bed did yet admit of plurality of Husbands. In a scarce time, seven women laid hold of one man, and would be call'd by his name; but you shall never reade of seven men that gave a Coniugal name to one Woman. Polygamy in respect of the man no Nation hath admitted.
Lecto te solum, lecto te deprecor uno;
Rivalem possum non ego ferre Jovem.
Goods, Lands, Mony, men are content to enjoy in common, but the Bed admits not of Coparcenary. Omnia communia preter uxores, saith Plato. I am content in my Common Wealth that all be common besides wives. 'Tis a plaine Book Case,Rom. 7.2. The Woman which hath a Husband, is bound by the Law to her Husband so long as he liveth: So that if she be married to another man, while her Husband liveth, she shall be called an Adulteress. The inference is evident, Vivit maritus vester, your first love is yet alive, and he will live for ever, Rev. 5.14. & 1.18.for he hath the keyes of death and hell; and must you not then by the Law keep you only to him?
Were he dead, you might make your own choice, but since he is yet alive,Gen. 20.16. he must be, as Abim…lech told Sarah, the covering of your eyes.
When you became his verbis conceptis & consultis, in solemne words, thus much you promised, and gave in Sureties for it. The day of your Baptisme was the very houre of the contract, and there and then you undertook to forsake the devil, the world, &c. in effect to forsake all other, and keep you to this One, as long as you both should live.
I require and charge you all, as you will answer it at the dreadful day of Judgement, when the secrets of all hearts shall be opened, whether you were not espoused to Christ alone in this form? and if your hearts tell you thus much; how is it come to pass, that you are unsatiable,Ezek. 16.28. and have mu…tiplied your lovers?
Beware, vir vester est Deus zelotes, your God is a jealous God,Exod. 20.5. Ezek. 16.38. and he hath begun already to judge you, as a woman that hath broken wedlock. Go and ask the former age what he hath done in the like case. The wheele being turn'd, will bring up Hierusalem, the seven Churches of Asia, of Greece, of Afrique, nay, this of Corinth; every one in their times, which all, because they kept not their first faith and love given to this one,Lev. 2.4. have had their Bills of divorce. For their leudnesse God hath dealt furiously with them, serv'd them like harlots,Ezek. 23.15. and taken away their nose and their eares.
What we have deserv'd for our wantonnesse I know; how he hath dealt with us we feele; how further he will proceed I know not. Would we yet return to the guide of our youth, who can tell but he might returne?Jer. 3.1, 4. For such a case he hath put, that contrary to the fashion of all jealous husbands, he will come to his bed again, after it is defiled, so that it be first bath'd and wash'd with penitent tears. As we stand divided into fractions and factions, as we stand enamour'd on Cephas, Apollo; as we go a whoring after Presbytery, Independency, Anabaptisme, a fifth Monarchy, and I know not what; there is very little, hope of it. Gad then no more about to change the way;Jer. 2 38. cast not your affection upon every new man, but keep close, Uni, to this One. To this One I say in that simplicity, which our mother, the Primitive Church, hath commended him unto us, and that was in those ornaments in which the Church of England, by her doctrine and discipline had attired him. The content and benefits which our ancient mother had from him, should methinks content us; which were, what any chast wife could expect from a husband, a Viro. For no husband could confer more honour, and a greater dowry upon a wife, then he hath done upon his Church, as will appear by opening unto you the next notion in which the Apostle presents him, which is Vir.
4. Ego vos uni Viro.
For first he honours us with his Name; His own name, Christ.1 Cor. 12.12. Even so is Christ, saith the Apostle, meaning the Church. This is desponsatae nobilitas, it is the dignity to which any Spouse is raised, to be honour'd with her husbands name. The seven women in Isay, that I but now mention'd,Isa. 4.1. who would content themselves with one man, would not lose that honourable title, We will be call'd by thy Name. Their own bread they would eat, and their own apparel they would wear, not put their husbands to charge for maintenance (indeed it was too much to maintain seven) but however their Name they would take from him; This, as they thought, would take away their reproach. It is then our glory to be dignified by our husbands name, to be called Christians from Christ, a name first imposed at Antioch, Act. 11.26.and to this day continued; Catholique is our Name, Christian is our Sirname; foreign.Naz. foreign. Let all the world know that we are Christians, that we are in heart Christians, as Julians souldiers proclaimed to his teeth. And what service and duty this Name imposeth upon us, you have heard in the former Sermon.
2. But Titles are but blasts of aire, with realities they beget respect. You shall now see then, what a Dowry this husband upon the match conveys over to keep up his Spouses honour. As the husband endows his wife with his worldly goods, so he makes over to his Spouse his spiritual Graces, and gives her a right to partake in what is his; Communio bonorum intercedit conjugatis, ita donis suis Deus cumulat fideles. His presence he vouchsafes her, and with that himself, and what is his, partly by imputation, and partly by real infusion.
First, a good husband hides the weaknesses and infirmities of his wife, and this man doth it to his Spouse. He imputes to her his whole innocent life, and casting his skirt over her,Ezek. 16.8. Rev. 7.13, 14. covers her all, veste talari, with his long white robe; long enough to cover all, and white enough to beautifie all, so that God cannot see iniquity in Jacob. Numb. 23.21.Aethiopissa haec, black of her self, and moorish in her complexion, yet betroth'd to him in loving kindnesse and mercy,Isa. 61.10. becomes faire, and draws Gods eye to her. These are the garments of salvation in which she is cloathed, these the robe of righteousnesse in which she is covered; as a bridegroome decketh himself with his ornaments,Ephes. 5.27. and as a bride adorneth her self with her jewels. In these he atires her, that he might present her unto himself a glorious Church, not having spot, or wrinkle, or any such thing.
Again, a husband must answer for his wife, for she is under covert-barn; and in Law there lies no Action against the wife, during the husbands life. This trouble also he put himself to, to answer for his Spouse. Trouble, did I say? my, pain and shame, and sorrow and death. This was his passive obedience, and he imputes this, and by it frees his Church from all forfeitures and penalties whatsoever. This is a comfortable point. For if the devil at any time enter his Action, and sue you for breach of Covenant; your answer may be, that the flesh and you are divorced, that you have made choice of another husband, virum Christum, the man Christ, who, as your Head, hath taken upon him to pay your debts; and therefore if the Plaintiff will reply and proceed, let him sue him. And this is the first part of the Dowry, a discharge of the bond, and a discharge of the penalty; the one by his unspotted life, the other by his undeserved death, or rather both by both. So that nor debt, nor penalty, nor the breach of the directive, nor penal part of the obligation can light upon his Spouse.
Secondly, but beside this imputed justice, it pleaseth him to adorne his Spouse with a world of graces. And in this he exceeds all other husbands. If they finde fair wives, well, but they make them not. No man can make a black face white,Cant. 1.5. a deformed comely; and all the Art us'd to do it, doth at last marre and wither it. But Christ comes to his Spouse, by nature deformed, in visage black, puts his beauty upon her, and with his gifts and graces makes her comely. He makes her wise with the one, and vertuous with the other:Psal. 45.11, 13. foreign, by his graces and gifts the Kings daughter is all glorious within, and the King hath pleasure in her beauty.
More plainly, sanctification and holinesse of life, a vertuous and godly conversation, the duties of piety and charity, are a good part of this dowry, to which he hath entituled every soul that shall be his Spouse. You were, saith the Apostle to these Corinthians, you were, before this marriage, fornicators, idolaters, 1 Cor. 6.9, 10, 11.adulterers, effeminate, &c. But now, since the match, you are washed, you are sanctified, ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.
Thirdly, for upon the marriage the Church brings forth children to God.Mat. 5.9. Rom. 8.16. and 9.26. Joh. 1.13. Gen. 30.1. Isa. 54.1. No more then to the world, and the flesh. A main end of Wedlock, this. How passionate was Rachel in her barrennesse? Give me children, or else I die. A comfort then it is, and a great comfort for the Church of the Gentiles, that she, who before these espousals was barren, foreign, and wanted a husband, had bestowed upon her gifts, that is, men enabled with gifts, Apostles, Prophets, and Evangelists for the time,Ephes. 4.11. but Pastours and Doctors to remain with her for ever, by whose means she hath brought forth more then she which had a husband.
5. Ego vos uni viro Christo.
But, unde hoc vobis? How came all this to passe, that he should thus affect,Ephes. 1.5. Jam. 1.18. thus honour and advance his Spouse? That he did thus affect, it was his meere good will; but that he might thus endow, we are beholding to Christus; for nothing could he have done this way, had he not beene Christ.
Conceive it thus. The aptitude or faculty to match arose from his Person, and his Office; and by vertue of the anointing, he became such a person, and was capable of such a place.
1. That he was anointed, demonstrated that he was man, and this was necessary, or else no matching; for all Matrimonial contracts must be betwixt those of the same kinde. A promise there was for this match many yeares before; but the solemnization of it was upon that day he took flesh, to which you are call'd in the Canticles. Go forth, O daughters of Zion,Cant. 3.11. Isa. 9.6. and behold King Solomon, that is Shar-solom, this Prince of peace, with his Crown wherewith his mother crowned him, i. e. that flesh which he assumed from his mother, the blessed Virgin Mary, in the day of his espousals.
The foundation then of this matrimonial union is in the flesh of Christ. A faithful man is first united to the humane nature, and afterwards by help of the humanity, foreign, to the word, or divine nature. For though fulnesse of salvation and life depends on the fulnesse of the Godhead of Christ, yet it is communicated to us by his flesh. For we can apprehend and elect, but as we know; but by the humanity we first come to the knowledge of Christ as a Mediatour, and therefore in the order and nature of faith, his flesh is the first thing we can reflect on, to which in our thoughts we joyne.
Thus God propos'd him to us, The seed of the woman. Gen. 3.15. Deut. 18.18.Thus Moses foretold him, A Prophet of your brethren like unto me. Thus the Prophets made mention of him; To you a Son is born, to you a child is given. Everywhere, the seed, the Son of David, the root of Jesse. Saint John confesseth,Isa. 9.6.11.1.10. Joh. 1.14. 1 Joh. 1.1. That they saw his glory, as of the onelyonly begotten Son of God; but before he acknowledgeth, that he took flesh, and dwelt in us: That he was the word of life, but such, that they saw it, and handled it. First they knew him to be man, then God.
His Deity no question is the fountain, from whence doth arise all our good, life, salvation, &c. but his flesh and humanity, is as it were the channel, by which all these graces are derived to us. If then we know not the channel, by which these Graces are conveyed, we may thirst for ever. And the way to know this conduit-pipe, is to go along with God, and search for it as he hath propos'd, promis'd and reveal'd it unto us; that is, to begin at the seed of the woman, and thence ascend to his eternal generation; else Christ can be no Saviour, no Mediator, no Husband unto us.
Farther, in the Sacraments, as in two chrystal glasses, this doctrine is most apparent. Two parts there are of every Sacrament; the visible signe, and the invisible grace, res terrena, & coelestis. A faithful soul comes preparedly, and takes a share of both. But in what order? is it not in that, as they are proposed by God? First the visible, put case the water, the bread and wine: Then remission of sinne, and all Christ: As by this Divine dispensation, the material part is received first, and after in that, and by that the spiritual: So also in this case, you must reflect upon Christ as a perfect man, and in that nature, and be conjoyn'd to him, before you can be partaker, or have any benefit from the Divine. And therefore the Apostles endeavour is to joyne you here to one husband, which is Christ the Messiah, the Anointed, that is, to the Man Christ, as well knowing that God is not capable of unction.
2. And this anointing fitted him for this Office, to be a King, and a Priest, and Prophet to his Church, and to make us Kings and Priests to God. For though he was anointed prae consortibus, farre above his fellows, yet it was pro consortibus, Psal. 45.7. Eph. 5.25, 26.for his consorts sake. He needed none of this sweet oyle for himself. But she, his Spouse, was in great want of it, and for her sake he would be Christus, the Messiah.
For had he not been united to our Nature, which is that grace of union; and had he not sanctified this our Nature,Verse 27. which is the grace of unction; there had been no Church to bear his Name; there had been no obedience, either active or passive, to be imputed to us; there had been no Gifts, no Graces sent down upon men: In one word, no Christian society to bring forth children to God.
All this while, as I conceive, there hath been nothing, but that you have been well enough content to hear. For the beauty of a bridegroom is glorious,Psal. 19.5. and draws eyes after him. And if ever any, then he who is unus, vir Christus. Eccles. 7.28. Dan. 7.10.Not Solomons one of a thousand, but one to whom among the thousand thousands of Israel there was not the like. Not one conceiv'd of the Holy Ghost, but he: Not one born of a pure Virgin, but he: Not one ever so endow'd, as he: One and singular in his conception. A Man by his incarnation:Cant. 5.16. Christ from his unction: Now this is your beloved, this the man, this your friend; O daughter of Hierusalem; This is He. And now consider what you are to be. Conceive not that he your husband must be a man of perfections, and you left loose to be as leud as may be. On your parts a qualification is necessary, and without it the match cannot go forward. Requisite it is, that you be, what every man expects that marries a maid: Virgines & Castae, Virgins and Chast. Virgins at the time; Chast after the solemnity; Virgins for thoughts, Chast for deeds, in minde untoucht.
6. A Virgin.
Lev. 21.13, 14.Not to hold you in Generals. The first condition is, that you be a Virgin. In the old Law, the high Priest might not match but with a maid; and in the new,Rev. 2.4. Hos. 1.6, 9. our high Priest will not cohabit for ever, with any Church that will not remain a Virgin. Virginity is then preserv'd, when sincerity of faith is defended.Lyra. Euseb. Hist. lib. 3. c. 9. Virgo propter fidei sinceritatem. And therefore Eusebius tells us out of Egesippus, that so long as the Apostles lived, the Church remain'd a pure and uncorrupt Virgin.
Conceive not that God comes a wooing for your beauty, or that he is taken with your blood,Ezek. 16. your place, your honour; read the 16. cha…. of Ezekiel, and you will be of another minde. It is in much mercy, bowels of compassion, and faithfulnesse he hath espoused you. Hos. 2.20.All this matter concernes Religion. In faith and religious worship he would have you pure Virgins. As in the bed, so in the Church there may be adultery and fornication committed. Serving of false gods is whoredome; the adorning of vain imaginations,Ezek. 16. and falling in love with every new man, and every new fancy, is wantonnesse at least. Christians should no more do it, then maids gadd abroad, and let their eyes wander after every goodly man they see.Cant. 4.1. The eyes of this Virgin are Doves eyes, single and direct as a Dove; not leering and squinting every way like a Fox:Plin. lib. 10. c. 34. and Pliny tells us that Doves never look with desire upon any male, except their own mate. A quality so essential to every one of Christs Doves; that the Fathers tell us, No Dove, no Church.
And great heed, they who mean to keep their Virginity for Christ, ought to take to their eyes.Job 31.1. Never more need to make a Covenant with your eyes then now, that they wander not after every lover; for suiters there are on all hands; and all, insidiantur virginitati, aim to defloure you.
1. Would it were but the young Levite, or Itinerant, Judg. 17. Mat. 24.23.that goes out to sojourn where he can a place, some reason that he cry, Loe here is Christ; for inde acquisitio, by that means he must get his living. The danger is greater; an old subtile-pated Apostate prophet there was in Bethel, Act. 19.25. 1 Reg. 13.11, 18.and he is risen again, and he forsooth hath seen a vision; The Spirit of God hath spoken this and this unto him, nay, but Christ is there, when he lies unto you. Want, ambition, male-content, give many an assault to your Virginity. It behoves you then not to shew the least signe of lightnesse, least you become prostitutes to these importunate and factious spirits. Casta est, quam nemo rogavit.
2. But zealots there are from Rome, they speak as faire as the Apostle, though never with so honest an intention, foreign, &c. Deceiv'd they would not have you, when it is their study to deceive. It is their whole labour to bring Vicariatum in conjugio, a Vicar for an husband, an Antichrist for Christ, and so to undo, at once, the true Essence of this nuptial bond, that dispenses not with a husband to supply his place by a Vicar.
Betwixt both will you know what to do? believe neither, yeild to neither; Let neither the Holy water of Tyber, nor the pure stream of the Leman lake too much affect you. You have a mother in England, she is a grave matron, aged and venerable, likest the time when the Church was a pure Virgin, of any Church in the Christian world; and I dare say, that if any Church remain illibata Virgo, an unspotred Virgin in her Doctrine, in her Discipline, it is she. Gad no more then after new Lovers, but hearken to her and obey her.Hos. 2.5, 10, 13 Behold she hath set forth the Apostolick age for a form of discipline to govern you. A C…techisme brief indeed, but full to instruct you. Two Testaments to feed you with the sincere milk of the Gospel.1 Pet. 2.2. Three Creeds to ground you. Four Councels to confirme you. The five first ages for Presidents to assure you. And what lack you yet? If this gravity, this antiquity, these foundations, these determinations, these patterns cannot settle your hearts, your love, I must needs then say, You are wantons.
7. A Chaste Virgin.
For the preservation of your Virginity I require no more; But to Chastity there is somewhat else required. For as you must be Virgins, quantum ad fidei sinceritatem, as to the sincerity of faith: so you must be chaste, quantum ad morum integritatem, in integrity of manners. Your honest conversation must be suitable to your profession,Rom. 2.24. Ezek. 36.20, 23. or else you shall disgrace and dishonour him you call your husband; occasions you will give to the enemies of our Lord to blaspheme. Christs Spouse is a Beauty more than ordinary, a precious part separated from the vile;Jer. 15.29. Eph. 5.27. a face without spot or wrinkle; Such, as though the eye of God may, yet an enemy should not finde a blemish in it.
Psal. 35.12.The envious spirit that is too apt to accuse the brethren, and lay to their charge things that they know not:
Ovid.Vixque tenet lachrymas, quia nil lachrymabile cernit. Being put to consider Job, Job 1.9.could not finde what to object; all that he could say was, That Job feared not God for nought; that he feared God, was undeniable. He was so in his time,Gen. 6.9. Luk. 1.6. and so Noah before him, a perfect and just man, that walked with God; and so long after him Zachary and Elizabeth, both righteous before God, both blameless.
Ovid.Innocui ambo, cultores numinis ambo. And the Christian Church that succeeded in her younger days,Act. 2.41, 46. Plin. lib. 10. Epist. 103. Tertul. Apol. cap. 2. was as innocent. For the three thousand first converts did all in singlenesse of heart; and so to Plinies time harmlesse people they were, that rose before day to sing Psalmes and Hymns to God and Christ. Homicidium, fraudem, perfidiam, adulterium, &c. prohibentes; Murder, fraud, adultery, perfidiousnesse, and all wickednesse were hateful to them. Prisons might abound with heathenish malefactors,Tertul. Apol. cap. 44, 45. but in those Cages of unclean birds, not one Christian among that rabble, nisi tantum quod Christianus, except because he was a Christian. So all along those golden dayes, their very enemies could not finde what to charge upon them but their Religion. So chaste, so holy, so pure was their conversation.
But the date of those holy souls is now worn out: As if such purity, and holiness, and integrity had been onelyonly for those Baby and Infant Christians, and they Babies onelyonly that used it; we have molded Christianity to another fashion; more wit it seemes we have then those simple souls, and can finde a broader way to heaven then ever they dreamed of, or thought upon.Wisd. 2.11. Mic. 2.1. Mat. 5. Exod. 20. Providence is the rule we follow, and not Gods revealed will; and we make that lawful which the power of our hand can execute, not Christs Sermon on the Mount, or what God wrot with his own finger on Mount Sinai. The Apologies that those harmlesse souls wrote for their innocence and obedience, are derided by our new Lights. So that whatever the Poets told us of the iron age we see done, countenanced, defended in this. Vivitur ex rapto, &c. But I refraine my self; I said, I will take heed to my tongue, Psal. 39.1.while the ungodly is in my sight. For a man may follow truth so close at the heels, that he may have his teeth kicked out.
—Secuit Lucilius urbem,
Pers. Sat. 1.Te Lupe, te Muti, & Genuinum fregit in illis.
Me mutire nefas?
This is pain and grief to me. Yet thus much I dare say of those ancient Professors of Christianity; They thought that nulla parte decuit maechari virginem, that a Virgin should not be unchast in any part, non lingua, non aure, non oculo, non vultu, non nictu, non nutu. Not in tongue, not by the ear, not by the eye, not by a look, a wink, a nod; whereas we set the door open to blasphemous words, and the windows to lascivious objects, we admit the devil to parle as Eve did,Gen. 3. and drink in his suggestions. And that after all this we set the hand to work is too apparent.
And are we not chast Virgins in the mean time, that have neither continentes oculos, nor continentes manus, nor abstemious eyes, nor hands. Well, men may frame to themselves what speculations they please;2 Pet. 1.5. 1 Tim. 2.1. but sure I am, that Saint Peter joynes vertue to faith; and Saint Paul, honesty to godlinesse; and the common Maxime must not be despised, That a good conscience and good manners must go together. Our Religion is ancient, and therefore it must be attired like a grave and ancient matron, in a civil, vertuous, sober, decent, modest and comely manner. The new fashions of these times neither for faith, nor manners become it; not the first, for it forceth her Virginity; nor the last, for it wrongs her chastity. And the Spouse of Christ, if we will believe the Apostle, must be a chaste Virgin.
I fear me, I have been tedious unto you. But I hope I shall the easilier obtaine pardon, because it is the fashion of Suitors, who can never tell where to end. And a little more there is behinde, and methinks that should be told, this day, you are at leasure to heare it. 'Tis my desire, since God hath called me to th…s Office, foreign, & foreign, to fit, and so to present you.
8. foreign.
Beza reads it aptarem, and aptly; for whatsoever is joyn'd, especially per foreign, must be even and equal, because uneven parts will never well close together; Which God thought so necessary in this case, that in the first institution of marriage, he made for man a help meet for him. And many matches succeed very ill,Gen. 2.18. because there is not choice made of a meet person. Besides the virginity and chastity, I but now spoke of, this word seems to me to import a farther matter. Those are requisite, but not those only. Those qualities at large, even in a maid, whether she match, or no. Some other things there are more nearly to be respected, and sought after, when she intends to become a Bride; somewhat before, somewhat after the marriage.
1. Before or at the time a free consent; then it is demanded of her, Wilt thou have this man to thy wedded husband? and upon an open profession of consent, the bond is tyed. For as much as A. B. have consented in Wedlock; I pronounce them to be man and wife together. The case is very like. For God makes no Covenant with the unwilling. Non salvabit te sine te. August.We never can aptare, fit you for this one husband till you give your consent. Say then, are you a ready and a willing people? Will you have this man,Isa. 1.19. or no? If that be your minde, we will not be backward to do our office; espouse you to Christ. Coactive power we have none, perswade onelyonly we may, yet profess we do, that it is our whole desire to get your good will to this match.
2. After that you be resolv'd to live in love and peace with him; (For discords do not well in the marriage bed) that you be amiable as Rachel, wise as Rebeccah, faithful and obedient as Sarah, and in all quietnesse and peace submit to him, and learn of him all the days of your life.
3. For your affections must not be fickle and inconstant, as is that of many women, wonne to day and lost to morrow; it must be permanent. To that purpose it is that we sue: to that purpose he hath chosen you,Luk. 1.75. to serve so long as you have a day to live; omnibus diebus vitae, your life and your obedience must end together.
You now know the conditions, you see your duty; how to be qualified before, how at the time, how to behave your selves after the marriage; Which if you resolve to do, then we shall do our office for the present with comfort,Heb. 13.17. but at the last day with more joy, be bold
9. foreign. Present you to Christ.
In the mean time we are but foreign, only friends of the Bridegroom;Joh. 3.29. all we do, is but foreign, to fit you for this and that day. And know this, that there must be this same foreign, this same espousal made by us on earth, or else there will be no foreign, no presentation of you by us in heaven.
O happy you of the Laity, that are to present but one only! our case of the Clergy is farre more pitiful, who must present, and reckon for you too. Enough we shall have to do to present our selves, every one of us sav'd as through fire. But the Lord knows what we shall say, when we come to present you also. For except it appeare that every soul we present, be tam moribus quam doctrina habilis & idonea, have a Virgin Faith, and a chaste life; carry a willing, loving, quiet, humble, reverent, and obedient heart, present we dare not: And how far every one of you is thus qualified, you best know.
foreign, Zealous we are to have it so. And what is it you return for this heat of love, except it be a heat of fury, hatred, and suspicion! Zealous we are for you, and you for this jealous over us, and suspect the worst, that we would present you to one husband the Pope,Gal. 6.1. Arminius, Socinus, Antichrist, and I know not to whom. Hence you fly from us your spiritual Fathers, and would be presented by a Super-intendent. If any amongst us have bent their wits that way, to present you to, or by any Vicar, or upstart Heretick or Scismatick,Gal. 1.7. Ez. 32.2. Josh. 7.25. Gal. 5.12. Lam. 3.45. 1 Cor. 4.13. they have troubled the Church, and God trouble them. Utinam abscindantur; Would they were cut off. But by that love that you beare to this your sole Husband Christ Jesus, let me beg this for the whole Tribe of Levi, that the whole be not made a foreign presented to scorne for their sakes. Hate not the whole Apostolique Colledge for one Judas.
Hab. 2.1. Heb. 13.17.Be so charitable to conceive, that the manifest part of those whom God hath set upon their Watch, do watch for your souls, as those who long to see this contract consummate, and the marriage Solemniz'd; you joyn'd to Christ, and Christ to you; you made one with Christ, and Christ with you.
For as the world began, so it must end; it began with a Wedding, and it must end with a Wedding.Gen. 2.23, 24. Rev. 19.7, 9. Isa. 62.5. Luke 15.7, 10. In Genesis it began with the Nuptials of the first Adam with his Eve: And in the Revelation it is foretold to end with the Nuptials of the second Adam with his Church. When that will not be wanting, which doth accompany all Weddings, joy, and gladness. For God will rejoyce in his Spouse. The Angels will rejoyce over the penitents, the Spouse shall rejoyce for her honour, and we the friends of the Bridegroome be glad at heart to present you there, and that we can give up our accompt with joy.Heb. 13.17. Neither will that joy be like that which accompanieth our marriages sometimes on earth; one merry day perhaps and no more, but joy in a perpetuity.