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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	affection_n	love_n	soul_n	780	5	4.7839	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04831	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 Benjamin King, minister of Gods Word at Flamsteed in Hartford-shire.	King, Benjamin, b. 1611 or 12.	1640 (1640)	STC 14963; ESTC S103355	46,240	182

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

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. ha●m Evang. p. 1675. Augustine sayd I desire to dye that I may see Christ my Saviour I refuse to live that I may live with Christ It is with a beleeving soule in this life as with a man in a journey in a strange Country who though at his Inne where he lodgeth he hath a warme Chamber good fire wholesome victualls a soft and refreshing bed yet he is ever and then thinking on home his thoughts and meditations ever and then speaking thus within him true it is I have a good lodging kinde entertainement wholesome victualls but what are all these to 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 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

caelorum regina nobilis Regi astans reperitur Basil l. de vera virg communicate that glory unto his spouse So Iohn 17.22.24 Christ saith to his Father The glory which thou gavest me I have given them that they may be one as wee are one and againe Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given mee for thou lovedst me before the foundation of the world The consequents ex parte sponsae The consequents ex parte sponsae or on the beleevers part follow which are two First a whole change Secondly a familiar acquaintance with Christ A whole change answerable to the change in a woman after shee is espoused to her husband which is of three things Of Name Of Quality and Nature Of Barrennesse into Fruitfulnesse There is a change of name in a woman newly espoused (c) Martia redire voleus ad Catonū maritum ait da tautum nomen inane Connubii liceat tumulo scripsisse Catonis Martia Luc. l. 2. women change their owne name into the name of their husbands so the Roman womē tooke the name of their husbands so (d) valer l. 10 Isaiah 4.1 Iohn 19.25 Caja from her husband Cajus Tullia from her husband Tullius and the like So amongst the Iewes Mary of Cleophas to wit the wife of Cleophas hence some thinke the Spouse in the Canticles is called Sulamitis or Sulamite q. d. Solomonia from Solomon her husband In like manner doth Christs Spouse change her name being once married to him Abram entring into covenant with God changed his name into Abraham Sarai into Sarah Iacob prevailing with Christ changed his name into Israel Simon must be called Peter Saul converted was called Paul so every soule espoused to Christ hath a new name of a childe of perdition called a sonne or daughter of God by adoption of a limbe of Sathan a member of Christ of a vessell of wrath a vessell of honour of an aliant and stranger from Christ becomes a Christian so that as Naomi sayd in another case Iohn 15.15 Call me no more Naomi but call me Marah for the Lord hath afflicted me so may the Spouse of Christ say on the contrary call me no more Marah but Naomi for the Lord hath visited me no more desolate and forsaken but Hephziba but Beulah the delight of the Lord the Spouse of Christ May 62.4.5 as the Prophet speakes The second change is of Nature and quality A woman in the time of her virginity may be addicted to vaine sports and pastimes which after her espousing to an husband shee abhorres so a Christian before hee come to be betrothed to Christ may be given to many vaine delights of flesh and blood which after his betrothing to Christ he abandons and abhorres The Apostle speaking to the beleeving Romans espoused to Christ Rom. 6.21 affirmes that they delighted in those things in their naturall estate whereof being in Christ they were ashamed What fruite had you in those things whereof ye are now ashamed the like change in that young convert of whom S. (e) Ambros l. 2. de praviten c. 2● Ambrose maketh mention wch answered his quondam Curtizan that came to him with this salutation Ego sum It is I the blessed young convert newly espoused to Christ answered At Ego non sum Ego I am not I. I am wholly changed into another Man of a sinner made a Saint of a vassall of my base lusts made a vessell of honour and the very Spouse of the Lord Jesus Christ such a change was in Paul that Ananias wondred he should be sent to Saul when he heard what evill he had done to the Saints Acts 9.13 and Paul himselfe confesseth Gal. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even above measure hee had made havocke of the Saints yet the same Saul of a persecutor becomes a Preacher of an enemie he became a friend to Christ the like change in Mary Magdalen whose soule was as a burrough to harbour uncleane spirits as a cage of uncleane birds and afterwards was made a Temple of the holy Spirit and her heart a pallace to entertaine the Lord Jesus with the dearest affection so powerfull is the Lord Jesus to make his Spouse like unto himselfe Moses his face may shine but the glory of his face could not make his garments glorious that were about him Christ his body upon Mount Tabor was transfigured and the glory thereof displayed it selfe through his very garments and the same Jesus Christ being now transfigured in full glory in heaven is so full of grace that hee can communicate grace to his meanest member Moses may marry an Aethiopian but hee cannot change her blackenesse Christ making love to a poore soule of an Aethiopian dye full of Leopards spots can so change this soule and renew it day by day till hee make it a pure virgin and present it unto himselfe without spot and wrinckle Ephes 5.27 so the Lord affirmes Ezek. 16.7.8 that when he passed by his people he saw them wallowing in their blood but hee soone washed them and made them beautifull The third change is of barrennesse into fruitfulnesse A woman though barren in the time of her virginity growes after marriage for the most part fruitefull that her children like Olive branches sit round about her Table so a Christian though before his marriage with Christ he bee fruitlesse and barren in good workes yet after this spirituall betrothing growes fruitfull and abundant in the work of the Lord. This the Apostle makes the end of beleevers marriage with Christ that they may bring forth (f) Dum anima adhaeret sponso suo audit verbum ejus ipsum complectitur sine dubio ab ipso semen suscipit inde nascetur generosa progenies inde pudicitia orietur inde justitia inde patientia inde mansuetudo charitas atque omnium virtutum proles veneranda succedet Origen Hom. 20. in 25. Numb fruits unto God Rom. 7.4 and our Saviour makes fruitfulnesse in good workes one fruite of a beleevers union with Christ Iohn 15.5 It cannot be denyed but that an unregenerate person not betrothed to Christ may doe some workes and bring forth some fruites good for the matter but these workes and fruites brought forth before his spirituall Marriage are but like the children a woman beares before her marriage which are bastards and illegitimate brats that cannot inherite so the good workes of unregenerate men are illegitimate and cannot (g) Articles of Religion Article ●3 inherite being brought forth out of Spirituall wedlocke and not flowing from the right roote which is faith in Christ The second consequent on the beleevers part The second consequent on the beleevers part is a familiar acquaintance with Christ that a beleever can upon all occasions in the greatest straights goe unto Christ and make his wants knowne unto him Such an

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 soule● 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 ●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