THE MARRIAGE OF THE LAMBE OR A Treatise concerning the spirituall espousing of Christ to a beleeving Soule wherein the subject is fully handled in the nature of it in the effects priviledges symptomes with the comforts that arise to a beleever from this relation wherein also the excellencie of Christ and many other spirituall truths flowing from the subject are by way discovered By BENIAMIN KING Minister of Gods Word at Flamsteed in Hartford-shire Revel 21.9 Come hither I will shew thee the Bride the Lambes Wife LONDON Printed by Tho. Cotes for R.H. 1640. TO The Right Worshipfull truly Worthy and very much honoured Knight and Baronet St Thomas Barrington and to his truely vertuous Lady Grace Mercy and Peace from the Fountaine Right Worshipfull MAny are those Relations that Christ the Prince of Peace stands in towards beleevers He a Father they his children he a Sheapheard they his sheepe he an head they his members he a King they his Subjects he a Lord they his Servants he a generall they his Souldiers he an husband they his spouse and amongst all these relations not one enricheth the beleeving heart with more heavenly consolation than this of being a husband to his Church for by this the beleever becomes assured of all things his heart can desire of Communion with Christ of protection preservation maintenance spirituall and temporall yea of heaven it selfe Christs spouses joynture of this most comfortable subject I have published this small treatise and the cause inforcing mee to the publication thereof was the earnest request of some speciall and neere friends whose affections were much moved with the Subject handled in the Pulpit to satisfie their desire being no lesse to me than a command and for the comfort and Edification of Gods Church I have endeavoured to publish the notes somewhat more fully handled than in the Pulpit hoping that none will despise Timothie for his Youth considering that out of the mouth of Babes the praise of God is perfected Although I want not some private respects to inforce me to dedicate this my labour unto your Worships as that I may give some open testification of my gratefull minde to you both for those personall favoure received yet the chiefest reason was because this Treatise seemes to be due to you both who are joyned together not onely in the common bonds of Matrimony but as Aquila and Priscylla Zacharie and Elizabeth married together in the Lord and to the Lord Jesus as to one Husband this relation to Jesus Christ appeares by that high respect you shew to the spokesmen and faithfull ministers of Jesus Christ by your Pietie and Zeale for the honour of the Lord Iesus Let Caesar and Pompey contend for superiority in fading and vanishing greatnesse Let your Worships contend with an holy ambition for the obtaining and retaining of Gods favour and an humble acquaintance and communion with his heavenly highnesse by keeping Faith and a pure Conscience Let the men of this world whose sole portion is in this life glory that they are crowned with a concurrance of present felicities Let your Worships glory be that together with a confluence of worldly contentments the God of heaven hath crowned you with his Mercy and Grace in Christ and esteeme it your chiefest Honour that God hath made you Honourable with the Bereans for your love to the truth with Iabez for your Piety and Devotion and that he hath made you Noble with Theophilus for your love to God his People his Lawes his Cause which love of truth piety and devotion love to God and his cause shall give a luster to all your other greatnesse and shall be able in the day of tryall and account to make you stand like an unmoveable Rocke with triumphing confidence before the terrour of the last day when all other worldly greatnes without the former shall shrinke in the wetting and shall wish it selfe so little it could not be seene in that shall call to the Mountaines to fall upon it and to cover it The great God of heaven and earth replenish your Noble hearts with a dayly increase of heavenly hords of Grace and treasures of Comforts in the practise of Holinesse and perseverance in well doing which may give you an earnest of those inexhaustable treasures of joy and happinesse reserved in the highest heavens for all that love the Lord Jesus in sincerity this shall be the dayly prayer of him who humbly desires to bee accounted Your Worships truest friend and servant for the good of your Soules BENIAMIN KING THE MARRIAGE OF THE LAMBE Hosea 2.20 I will betroth thee unto me in faithfulnesse THe sweetest musique consists of discords It is so with the Harmonie of Gods Word in generall and with this Chapter in particular In the former part to the 12. verse God stands as it were upon Mount Eball pronouncing his curses from the 12. verse to the end he stands as it were upon Mount Gerizim proclaiming his mercies in the former as upon Mount Sinai thundring in his Judgement in the latter part as upon Mount Sion alluring in many sweete and Evangelicall promises of which his text is the summary and Epitome of the rest I will betroth thee unto me in faithfulnesse The matter included in this text is this That there is a spirituall betrothing of Christ unto every truely beleeving soule which will more fully appeare if we consider these three particulars First the precedent of this spirituall Marriage Secondly the nature and essence of it or the particulars wherein it consisteth 3. The Consequents of it The precedent of this spirituall Marriage which is this that before Christ vouchsafeth to espouse himself to any soule there must be a separation betwixt that soule and every beloved sinne as the woman must bury her former husband before shee can be marryed to another so the Soule must bury all former beloved sinnes that it may be betrothed to Christ Every Christian before the act of this spirituall betrothing is wedded to one sinne or another which walkes with him in the day sleepes with him in the night that lyes in his bosome and is as deare to him as his wife but before Christ espouseth himselfe unto that soule there must be a bill of divorcement drawne betwixt it and all other darling sinnes and endeared corruptions to give entertainement to Christ alone The Harlot could be content the living childe should be divided 1 King 3.26 whereas the true mother of the childe had rather part with all the childe than to have the childe divided The Devill like the Harlot can be content to have halfe the heart because hee knowes if hee hath halfe the heart by this meanes hee shall enjoy the whole but Christ like the true mother of the Childe will have all or none though a broken heart be his delight yet a divided heart is odious unto him hence is it that Christ before he vouchsafeth this favour of espousing himselfe to any soule requires there
to Christ when nothing comes in competition with him but when pleasure profit liberty and preferment comes in the way that either a man must forsake these or the profession of his love to Christ then for to cleave unto Christ proves our love to be conjugall The young man in the Gospell made many shewes of his love to Christ but when Christ bad him goe and sell all that he had he went away sorrowfull The Rulers many of them professed faire love to Christ but yet when it came to this passe that they which confessed Christ must be cast out of the Synagogue Iohn 12.42 they would not confesse him any longer so that it is constancie in our love to Christ that proves our love to bee a true conjugall affection Thus much of the consequents of this spirituall marriage which are mutuall betwixt Christ and his spouse the consequents that are proper and peculiar follow and these are either Such as are exparte sponsi on Christs part Such as ere ex parte sponsae on a beleevers part First such as are on Christs part which are two 1. A communication of secrets 2. A communication of goods First a communication of secrets The 1. consequent on Christs part Christ will communicate those secrets to a beleeving soule espoused unto him that hee will not communicate to a stranger a man will communicate much to his friend according to the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things amongst friends are common but much more will a man communicate to the wife of his bosome Dalilah Sampsons wife could get the meaning of the riddle out of Sampson that all the Philistines could not finde out so is the Spouse of Christ privie to those secrets that all the wise and learned being not espoused to Christ are ignorant of The secrets of the Lord are to them that feare him Psal 25.13 He revealeth his secrets to his Servants the Prophets Amos 3.7 My beloved had me into his Chambers saith the Spouse of Christ Cant. 1.4 Cant. 1.4 opened Now as Chambers are places of safety as the Prophet sheweth Isay 26.20 Come my people enter into my chamber so chambers are places of greatest secrecie hence in Scripture they are called privie chambers and secret places opposed to the house top 2 King 6.12 Luke 12.3 Mat. 6.6 for Christ then to have his Spouse into his Chambers is nothing else but to make her privie to his secrets for this priviledge our blessed Saviour broke forth into a Doxologie unto his father Mat. 11.25 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them unto babes Quest What are those secrets that Christ will communicate to his Spouse that hee will not communicate to a soule that is not married to him Solution (r) Dic nobis tu qui preparas quid preparas replebiniur bonis domus tuae sed quibâ—s bonis vine olco fâ—umento sed haec novimus videmus fastidimus id quaerimus quod oculus non vidit Bern. Serm. 11. in Caniic Such secrets as Eye hath not seene neither eare heard neither can it enter into the heart of man to conceive 1 Cor. 2.9.10 to instance in some particulars The first secret is the pardon of sinne the most blessed newes and most joyfull tidings that can come to the soule of a reasonable creature when the soule with Heman Psal 88.7 lyeth crying day and night under the indignation of the Lord with David roaring for very disquietnesse of Spirit with Iob the arrowes of the Lord drinking us its spirit then for Christ to whisper unto the soule in secret by his Spirit and to say unto it Spouse be of good comfort Thy sinnes are forgiven thee this is a secret Christ will communicate to none but unto his spouse But some may say how may a poore soule know whether this voyce of Christ by his spirit be not a delusion of Satan Answ It is true that the devill can suggest falsely into his owne children what Christ in truth suggests into the hearts of his owne people and that often he can counterferfeite this testimony of the Spirit concerning the pardon of sinne putting in thoughts of comfort mercy and remission of sinne and of peace to the soule when God makes himselfe ready for Warre But by this may Christs voyce comforting the soule be knowne from Sathans flatteries and false perswasions How Christs voyce is known from Sathans illusion concerning the pardon of sin from the time and condition the soule is in when these thoughts of Mercy and tidings of pardon of sinne come unto the soule if the soule as before be in a disconsolate condition by reason of the sense of the burthen of sinne and deepe apprehension of Gods wrath then for the soule to receive comfort and to entertaine thoughts of mercy lifting up the soule as it were from the gates of hell to the suburbs of heaven this is a good signe it is the work of Christ and his voyce by his Spirit communicating this secret of mercy and pardon of sinne because this is against the policy of Sathan to comfort the soule and to lift it up when it is in sinking through the sense of Gods wrath but on the contrary his ordinary course is when the soule is in heavinesse dejection and anguish and inclining to desperation to follow the soule close to drive it into the further degree of despaire till it be swallowed up of it But if the soule shal have thoughts of mercy and assurance of salvation suggested into it when it hath never felt the burden of sinne the spirit of bondage never beene truely humbled for sinne this is a signe of an illusion of Sathan to drive the soule to perish by presumption which is a more frequent Rocke against which the soule splits it selfe than desperation The second secret is the experimentall knowledge of the worke of regeneration a secret and mysterie that few are privie unto Nicodemus though a teacher in Israel yet ignorant in this point till Christ instructed him in it and at Christs first relating of it unto him it seemed a (s) What a parable is regeneration to many even old men Masters and teachers and rulers in Israel who knew no other nativity but one of Adam and Eve no progenie of God and his Church no other parents but such as beger earthly children to a naturall life c. D. Taylor on Tit. p. 65. riddle unto him till Christ shewed him how and in what manner it was wrought Iohn 3.4.5 Many can talke of the dangers of Warre of the wonders of the Sea of the Indies and remote places who yet never were in warre upon the sea or in any fore-mentioned Countries but they that have beene in hot skirmishes of warre that have gone down into the deepe and occupied ships in the great waters they that have seene the Indies and remote places have bought their
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
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
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
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
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
knowledge at a deare rate of hard labour great danger and long travaile the difference of these is this the one know by heare-say by reading and the like the other by experience it is so in present case we may heare one speaking of regeneration another disputing of it and both ignorant of it in regard of any experimentall knowledge but the true Christians knowledge of the work of grace is experimentall he can tell the method that God used in the new framing and regenerating of his heart First that God humbled him by the terrour of the Law and so unbottomed his heart and tooke him off on himselfe by a thorough conviction of his lost condition out of Christ that God broke his heart in pieces by the hammer of his Word and threatning of the Law that then he thawed and dissolved his frozen heart by the sweete Evangelicall promises and those comfortable Revelations of the Lord Jesus the Lord of life unto his soule that hee then formed Christ day by day mortifying his sinne by degrees and every day giving the soule a greater measure of inward quickning and vivification to the life of holinesse and righteousnesse this secret worke of regeneration Christ communicates onely to his Spouse But how shall I know may some say Quest whether Christ hath commonicated this secret worke of regeneration to me or not Answ There are many things that go for regeneration in the world that are no more true regeneration than the picture that Michal layd in the bed for David was like unto David whereby she would have deluded the messengers of Saul as morality cessation from grosser sinnes partiall obedience and the like all which and many are but faire colours to paint over an unregenerate heart For first regeneration is a renewing of the inward man these the slicking over of the outward man regeneration is a mortifying of the inward Principles of corruption and a killing of sinne at the roote these but like so many loppings and plashings of sinne in the branches regeneration is a metamorphosing of the heart these but changes of the outward conversation in some measure againe these differ from regeneration in the cause Civill honesty cessation of grosse sinnes partiall obedience and the like may proceede first from education as they did who lived in Luthers time became Lutherans so many being stems growing of a religious stocke brought up under carefull and religious Masters tutors and guardians are many times civilised and yet made not at all acquainted with the secret worke of mans regeneration than that which goes any further than the outward carriage and conversation Secondly cessation from grosse sinnes may proceede from a naturall kinde of conscience that may bee even in men that are but in the state of nature 1 Cor. 5.1 so Paul speaks of such a fornication as was not named amongst the Heathens that is the Heathens made conscience of such a kinde of fornication Abimelech an Heathen abstained from Sarah Abrahams wife and God ascribes it to the integrity of his heart Gen. 20.6 Num. 22.18 Balaam that wicked sorcerer would not at the first goe against the Commandement of the Lord for an house full of gold and silver so Hazael 2 King 8.13 Is thy servant a dogge that I should doe this thing he abhorres it at the first hearing as an horrid wickednesse becomming a dog better than a man by all which instances it appeares that a man may abstaine from many grosse sinnes out of a naturall and carnall conscience whereas regeneration brings reformation from a conscience purified and sprinkled with the blood of Christ These things to wit morality c. may proceed from ingenuity of nature and from a restraining grace that God puts into the hearts of many unregenerate men which grace if God should not give it to some men man by nature would be more (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 1. Pol. c. 2. savage than the Beare more truculent than the Tyger more cruell than the Wolfe of the morning more brutish than the beasts of the Forrest These may proceede in the fourth place from feare of the losse of reputation men are loath to bee counted the scumme of the world the raffle of the people the basest of their generation hence the feare of disgrace swayes their hearts to a more restrained life from the grosser pollutions of the world but regeneration proceedes from other principles not meerely from education though that is a meanes many times appointed by God to further it not from ingenuity of nature feare of ignominy but from the worke of Gods Spirit opening the eyes of the understanding ransaking the conscience and laying it naked subjugating the rebellious will turning the streames of the affections into the right channels and upon the right objects purifying and cleansing the whole man in all the powers of the soule and members of the body this secret worke that is knowne to few doth Christ acquaint his Spouse with all that the Spouse is able to say concerning the recovery of Spirituall sight and other parts of regeneration as the blind man of his corporall fight Iohn 9.25 One thing I know and that by experience that I was blind in my soule and now I see that I was dead in sinne but now I am alive and borne againe unto God The third secret that Christ reveales unto his spouse is the deformity of sinne man in state of nature lookes upon sinne not as it is in it selfe the greatest evill but as it hath the forme of some counterfeit good for as the Devill can transforme himselfe into an Angell of light so can he transforme his workes and put on them a faire glosse to make them more vendible commodities to vent to the men of this world in exchange for their precious soules neither is the Devill more readie to deceive than man subject to be deceived in his view and judging of sinne as the (o) Voluntatis propensi autoritatem vitiis quaerit quod malum est bonum aut bono proximum esse fuadet Aug. Serm. 12. de Tempore Father observes perswading himselfe that the sinne hee is tempted unto is either no evill or not so great an evill as really it is (w) Hypocrit◠vitrum ponit loco veri margariti Ifidorus Pelien siot l. 2. Epist 24. An hypocrite as one well observeth puts a glasse in place of a pearle that is sheweth forth his counterfeit and worthlesse performances as if they were precious things and if hee hath committed sinne with the harlot hee wipeth his mouth saying what evill have I done but when Christ once espouseth himselfe unto a soule hee takes off the faire colours wherewith sinne hath shadowed it self withall and presents him to the soule in its owne proper shape and ugly hue so as the Prophet Ahijah 1 King 14.6 discovered the wife of Ieroboam disguised so the soule endued with the Spirit of Christ can discerne the
deformity of sinne though never so cunningly and curiously disguised by the Art of Sathan from this true sight of sinne ariseth that detestation of sinne in the heart of a Christian that he thinkes it a more fearefull sight to behold the horrid face of sinne committed in his soule than to behold the Lake of Brimstone in the lowest hell hence was it that holy (x) Et si multi gehennam omnium malorum supremum atque ultimum putant Ego tamen sic censeo sic affiduò predicabo multo acerbius esse Christum offendere quam gehennae malis vexari Chrysost in Mat. Hom. 37. Chrisostome affirmed this to bee a truth that hee would dayly Preach That it was a more bitter and intollerable thing to offend Christ than to be tormented with the flames of hell it selfe The fourth secret that Christ communicates to his Spouse is the vanity and emptinesse of the Creatures Man lookes upon the world and the vanity thereof as a glorious and amiable object hee lookes upon worldly things as his substance his profit his glory but Christ shewes unto his Spouse that riches in steade of being glorious are but as thicke clay Hab. 2.6 opened in what regard riches compared to clay Hab. 2.6 which is first a common thing at every mans doore secondly a soyling thing thirdly a slippery thing So riches but common blessings polluting the possessors of them and defiling their Consciences slippery they are also and inconstant taking wings they flye away Againe Christ sheweth his spouse that wordly things are not substance but shaddowes Psal 39.6 not profits but losses being compared with the true gaine Luke 16.11.12 A naturall man priseth pleasure as his great Diana preferment as the top of happinesse but Christs Spouse is acquainted with this secret by her husband that the one is vanity and the other but a spiders web He that is unskilfull in the Arts and Sciences and lookes upon the earth thinkes it to be some spacious and great body and admires it for its immensity but let the Mathematitian come and compare the earth and the heavens together he knowes upon infallible demonstrations that the body of the earth is but like a (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 1. Meteorolog c. 14. point or nothing being compared with the circumference of the heavens So let a man never instructed by Christ looke upon earthly things hee admires them for their excellencie but let a Christian whom Christ hath taught this lesson of the vanity of the creature come to judge of these outward and sublunary things and compare them with heavenly things with grace with Christ with glory with heaven hee findes them being weighed with these to bee lighter than vanity it selfe Let Paul be judge who accounted all things but dung in regard of Christ The fifth secret is the excellencie of Christ Mark 4.11 Christ tells his Disciples that to them it was given to know the mysteries of the Kingdome of God but to them that were without all things were done in Parables that seeing they might not see c. a naturall man perceives not the things of God and those glorious excellencies that are in Christ though there be abundance of light beauty and glory in the Sun yet a man that is borne blinde cannot see any of them it is so with the natural man in regard of the Sonne of Righteousnesse First there is abundance of light beauty glory heate refreshing and reviving vertue in Christ yet none of these can the naturall man see Cant. 5.9 There are some that askes Christs Spouse what she saw in her beloved that made her sicke of love thereby intimating that they for their parts saw no such amiablenesse in him but the spouse answeres that she saw something in him that did attract her heart to him My beloved saith she is white and ruddie the chiefest of ten thousand though the men of the world see nothing in Christ desireable and amiable yet his spouse sees his eminent excellencies which Christ revealeth to her by his Spirit and therefore Mat. 16.17 Peter confesseth Christ to be the Sonne of God and so perceiving salvation by him alone Christ tells him that flesh and blood had not revealed that unto him but his Father which is in heaven the excellencies in Christ discerned onely of the Saints are prised and desired onely of them hence was it that Peter desired to abide in Christs presence Lord whether shall we goe thou hast the Words of eternall life and having but a taste of Christs excellencie and glory in the transfiguration he cryed It is good to be here Peter had beene in many excellent places for pleasure and delight but never said before It is good to be here forgetting wife lands and living he cryes It is good to be here so sweete is the presence of the Lord Jesus especially when the soule obtaines a sight of his excellencies A sixth secret is the gaine of godlinesse a secret that the worldling is ignorant of that counts gaine to be Godlinesse as the Apostle speakes 1 Tim. 6. A man of this world thinkes there is no profit but in purchasing of Lands and revenewes no honour but in the favour of earthly Potentates no beauty but that of the body no pleasure but in Epicurisme surfetting drunkennesse chambering and wantonnesse but Christ shews his spouse againe in godlinesse Secondly honour in being in favour at the Court of heaven Thirdly beauty in grace and lastly pleasure in walking in the wayes of God First Christ shewes his Spouse a gaine in godlinesse this Christ had taught blessed Paul Phil. 3.7 those things that were gaine to him he counted losse for Christ Christ being sufficient gaine to him as he avoucheth Phil. 1.21 For me to live is Christ and to dye is gaine Secondly honour in the favour of God this the Psalmist was acquainted withall Psal 149.9 concluding the Psalme with this Epiphonema Such honour have all his Saints This Saint Luke knew well who stiles Theophilus a lover of God most Noble Theophilus Luke 1.3 and the Bereans more honourable than them of Thessalonica for their piety and devotion this David knew well when hee desired rather to be a doore keeper in the house of God than to dwell in the tents of the ungodly Thirdly Beauty in grace (q) Non deformitate corporis animius faedatur sed pulchritudine animi ◠corpus ornatur Senica this secret Salomon knew when he affirmes Eccles 8.1 Wisedome maketh the face to shine Lastly pleasure in the wayes of God and the pathes of righteousnesse this Salomon avoucheth Prov. 3.17 The wayes of Wisedome are pleasantnesse and all her pathes peace this David witnesseth Psal 119. Thy testimonies are my delight sweeter unto me than the honey and honey combe to this purpose cryed holy Augustine O luxuriose ubi major delectatio quam in Gemmè dulcissimo deo Aug. O thou luxurious fellow where is there greater
acquaintance had Moses with God Ioshua 20.12 Exod. 17.11 by the holding up of whose hand Israel prevailed such an acquaintance had Ioshuah who by his prayer caused the Sunne to stand still upon Gibeon and the Moone in the valley of Ajelon and such an acquaintance and intimatenesse hath the Spouse of Christ with Christ that upon all occasions if any thing perplexe and molest the soule it can goe unto Christ and make its case knowne unto him with a full perswasion that he will relieve and comfort it neither hath the soule acquaintance onely with Christ but by Christ with the Father and the blessed Spirit as Isaac taking Rebecca to be his wise brought her into his mothers tent Gen. 24.67 So Christ marrying a beleeving soule brings that soule into his Fathers presence to have acquaintance with him this the Apostle sweetely expresseth Ephes 3.12 Ephes 3.12 opened In whom we have boldnesse and accesse the word boldnesse in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifieth boldnesse of face in speaking shewing that a beleever by Christ hath boldnesse to goe to God by prayer againe the Apostle saith in him that is Christ we have not onely boldnesse but accesse in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such an accesse which is by manuduction as Isaac took Rebecca so Christ takes the soule espoused to him by the hand and leads it into his Fathers presence and into acquaintance with him so that the soule which before this spirituall marriage was a stranger to God and God an angry God with the soule through sinne now apprehends God in Christ reconciled and an indulgent Father and last of all the Apostle sheweth how the beleever hath this boldnesse of speech this accesse and this confidence it is by faith of him faith is the eye of the soule by which the soule lookes upon God reconciled Now as to the bodily sight there is required not onely a well disposed Organ but a (h) Arist l. 2. de Anima c. 7. perspicuous medium a lightsome ayre or the like through which the species of the visible object must be received into the Organ of the eye so in the spirituall sight of the soule which it hath of God there is required a diaphanous and perspicuous medium which is Christ the mediator through whom the soule by faith sees him that is invisible it is Christ that drawes neere unto God for his friends Iohn 20.17 and they draw neere to God by Christ Heb. 10.19.22 The application of this subject The application of this point is fourefold the first is for instruction in two particulars First it teacheth the dignity of the Saints Secondly the duty of the Saints First their (i) Vnde tibi ô humana anima unde tibi hoc unde tam in aestimabilis gloria ut ejus sponsa merearis esse in quem desideâ—ant Angeli prospicere unde tibi hoc ut ipse fit sponsus tuus cujus pulcritudinem Sol Luna mirantur ad cujus nutum universa mutantur Bern. Ser. 2. Dom 1. post Epist 1. dignity David thought it a great dignity to match into the stocke of Saul that was King of Israel 1 Sam. 18.18 Who am I c. greater honour and dignity it is to match into the stocke of God even unto his onely begotten sonne and so to be called the Kings daughter Psal 45. The Kings Spouse and beloved well may the soule enter into an holy admiration of this favour and cry out with the Psalmist Lord what is man or the Sonne of man that thou so regardest him and hast crowned him with so great a favour as to bee called the Spouse of Christ who as Abigail sayd to David offering marriage I am not worthy to wash the feete of the Lords Servants It was a great dignity for Ruth to bee espoused to Boaz but a greater honour and favour for a poore soule to be married to Christ whose nature is goodnesse whose greatnesse is infinitenesse whose power is omnipotencie whose worke is mercy whose anger is justice whose throne is sublimity whose will is equity whose life is felicity and whose age is eternity Let the heavens stand amazed at this honour and favour without comparison Secondly this point teacheth the duty of the Saints that seeing they are the Spouse of Christ First then they must adorne themselves that Christ may take delight in them all delight proceedes from some correspondencie in comelinesse affection and action The Heathen (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 1. Oec c. â— Philosopher could say that dissimilitude of manners and diversity of carriage is not apt either to beget or preserve love and delight so that Christ may take content and delight in his Saints espoused unto himselfe they must adorne themselves whereby they may become like unto him hee is cloathed with holinesse and righteousnesse as with a garment he is full of beauty and enamouring comelinesse that like then may rejoyce in like the soule must bee adorned that Christ may say of the soule as Sampson did of Dalilah Iudg. 14.3 She pleaseth me well this the Psalmist sweetly expresseth Psal 45.14 The Kings daughter shall bee brought unto the King in a rayment of needle worke so shall the King that is Christ take pleasure in her beauty if it be asked what this needleworke of divers colours is I answere not any outward ornament mentioned Esay 3.18.19.20 not that strange apparell condemned by the Prophet Zephan 1.8 (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 2. Oeconom c. 1. These outward ornaments are not the ornaments wherewith Christs Spouse must be cloathed that Christ may take delight in her these make the soule many times more deformed in the sight of Christ these are the worlds Livery which the servants of the world for the most part are cloathed withall therefore the Psalmist Psal 45.13 expresseth what the ornaments of Christs Spouse are The Kings daughter is all glorious within the (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagints read the words thus All the glory of the Kings daughter is within A beleever in outward appearance hath little glory therefore the Church complaines Cant. 1.5 I am blacke but comely blacke in the opinion of the world not seeing my beauty which is inward blacke through persecution and the scorching flames thereof but comely in the eyes of Christ who lookes on my inward beauty that cannot be seene by the world so then the inward (n) In sola anima pulchritudo turpitudo apparent ideo is solus verè puicher est qui est virtute praeditus Clem. Aleâ—an Padog l. 2. c. 12. Illis ampla satis forma pudicitia Tibullus Elig l. 1. Eleg. 2. Palchritudo tua fit bona vita stude itaque placere Christo non pretiosis vestibus sed bonis â—oribus non pulchritudine carmò sed pulchritudine mentis Beru de modo bene vivendâ— Sor. 9. Ezek. 16.8.9.10
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
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
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