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 I 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 This spirituall Marriage will further appeare if in the third place wee consider the consequents of this spirituall espousing The consequents are of two kindes First some are mutuall and reciprocall betwixt Christ and beleevers Secondly some are proper and peculiar either to Christ or to his Church and beleevers 1. the mutuall and reciprocall consequents betwixt Christ and beleevers are these The first is that mutuall delight 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 by 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 Secondly 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 onely desire to dwell in the house of God Psal 27.4 and this he desires that he may behold the beauty of the Lord. Thirdly Christs 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 in his Lawes His delight saith David is in the Law of God speaking of the blessed 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 Psal 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 The second consequent of this spirituall marriage that is mutual betwixt Christ and his spouse is cohabitation (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethâ—c l. 8. c. 5. a cohabitation is necessary to the making conserving of true friendship much more to the preservation of conjugall affection therefore (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 but 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 consequent A third consequent mutuall betwixt Christ and a beleever is a mutuall bearing of one anothers burden (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist l. 2. Oeconomicae â—â—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) 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 stabilitateÌ„ Aug. q. â—1 Augustine notes the 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 have 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
was caught This love in the third place is a (m) Amat profecto castè quae ipsum quem amat quaerit non aliud quid praeter ipsum Bern. Serm. 7. in Cantiâ— Sponsa non petit libertatem non mercedem non haereditatem sed osculum more planè castissimae sponsae ac sacrum spirantis amorem nec â—omnino valen t is 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) Cave anima ne quod absit meretrix dicaris si munera dantis plus quam amantis affectum diligis Aug. medit l. 2. c. 4. meretritious and 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) 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) 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 Iacob 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 pleasure 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 valiant 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 this 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 The 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 8. c. 13. bounty is the fruite of love and it is exercised towards 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 singing 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 The 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 love 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 yet it is for Christs sake and in subordination to him whom to love in due measure is to love without measure The seventh property of a Christians soules love to Christ is that it is a constant love it is no great matter to professe love
borne it he himselfe enjoynes it (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 for his owne sake The fourth consequent of this spirituall marriage of Christ and his Spouse is that mutuall adhaering and cleaving to one another in ardency of (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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 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 love 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 Spirit 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 his 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 affirmes that to bee true friendship where love is (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 2. magni moral c. 11. reciprocall if then love amongst friends be mutuall much more betwixt (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 2. Oeconomie c. 2. man and wife betwixt Christ and his Spouse the very name of Bridsgroome calls for love (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 of 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 that 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 her 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 to 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 love 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 tell 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
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 Secondly a familiar acquaintance with Christ A whole change answerable to the change in a woman after shee is espoused to her husband which is of three things Of Name Of Quality and Nature Of Barrennesse into Fruitfulnesse There is a change of name in a woman newly espoused (c) Martia redire voleus ad CatonuÌ„ 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 womeÌ„ tooke the name of their husbands so (d) valer l. 10 Isaiah 4.1 Iohn 19.25 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 thinke 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 Christian so that as Naomi sayd in another case Iohn 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 The 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 delights 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) Ambros l. 2. de praviten c. 2â— 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 a 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 and Paul himselfe confesseth Gal. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a 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 dye 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 The 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 fruitlesse 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) 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 and illegitimate brats that cannot inherite so the good workes of unregenerate men are illegitimate and cannot (g) Articles of Religion Article â—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
the Apostle speakes 1 Tim. 2.6 gave himselfe not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 that 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 the 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 to the utmost Protection is one priviledge the wife hath by her husband therefore saith Ruth to Boaz Ruth 3.9 opened Spread 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 the 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. ◠Naomi may be deprived of her husband Elimelech in a strange land because Elimelech was a man subject to 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 then 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. ◠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 happie thing for man and wife so to live together (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 Vse 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 so 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 function 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 and 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 messenger to this great dignitie as
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 the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 holinesse 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 this 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 chaste 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) 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 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 devill 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) Idololatria est mystica spiritualis animae cum idolis fornicatio Com. a Lap. in Ezek. 6.9 Idolatrie for of 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 Idolls 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) 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 therefore 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 uncleannesse 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 these three sinnes with which especially and more grievously the soule commits spirituall fornication as also to present themselves as chaste (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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 2. Oeconom c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the 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) 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 towards 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 Christ 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 regard 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 souleâ— sensible feeling and apprehension of his sweetest residence in it at which 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 of the like carriage is Christs Spouse in the absence of Christ see the Churches carriage Cant. 3.1.2.3 â—ened 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 findes 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 wouldst 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 cannot rest till it hath gotten him againe by the nearest embracings of Faith A second symptome of this 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 desires 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) 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 onely 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 the 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 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 might 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 fountaine 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) 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. 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) Quid hic faciemus cur non ocyus migramus cur non hinc avolamus Monica the mother of Augustine cryed what doe we here why depart we not swifter why flye we not away from hence Hence was it that her sonne (y) Mori desidero ut videam Christum salutare meum vivere renuo ut cum Christo vivam Chem. haâ—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 my 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 then 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 could 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Iohn 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 poore 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 Spouse in many particulars First 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 continued 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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 and 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 onely with Abraham in flockes and heardes in silver and gold the cattle upon a thousand Mountaines being his Psal 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 incomprehensible and inconceiveable glorious eminencies and this God hath one onely 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 he 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 Thou 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 Lastly 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 in Christ so they are in him in a more (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 or 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) 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 soule 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) Quid per multa vagaris â—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 good 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 them 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 to 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 wretchednesse 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) 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 even to him that is of a contrite and humble spirit Isaiah 57.15 I 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) 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. 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 of 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) 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 abased 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 truely 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 of 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 to 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist â—â—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 fight against our affections saith (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 If thy right eye cause thee to offend pull it out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 all 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 then 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 up 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 for 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 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 the contrary 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) Illud revera solum est gaudium quod de creatore concipitur cui comparata omnis aliundèjucunditas maetor est omne dulce amarum est Bernard that is onely 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) Pota me domine torente voluptatis caelestis ut nil jam mundanorum libeat degustare venenatae dulcedinit Aug. Augustine and he 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 in 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 needle-worke 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 the 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