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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

pleasure to bee found than in the sweetest God and in his service this mystery cannot enter into the heart of a naturall-man that there should be such pleasure in the wayes of God Tam amant legem quam homicida carcerem who ordinarily loves the house of God and the Lawes of God as a Murtherer doth the prison as Luther was wont to say a naturall man findes no more sweetenesse in Christ and his wayes than there is taste in the white of an egge Iob 6.6 or than Barzillai found in the meate that King David would have given him to eate 2 Sam. 19.35 but the Spouse of Christ having had a taste of Gods goodnesse and an experimentall rellish of the wayes of God and the pleasures thereof affirmes of Gods service in generall as David did of his service in Gods house One day in Gods Courts are better than a thousand So that as Christ sayd to his Disciples he had bread they knew not of which was to doe the will of his Father in heaven the like may a beleever say to a worldly and sinnefull man hee hath meate and drinke pleasure and recreation that they know not of neither did ever taste which is to doe the will and walke in the pathes of Christ his Lord and husband A seventh secret is a taste of the joy of heaven as the wicked taste of hell before they come into the locall place thereof by most dreadfull horrors of Conscience which are as flashes of that inconceiveably tormenting fire of the Tophet that is prepared for the devill and his angells so the godly many times have a taste of that inutterable and infinitly delightfull joy in heaven before they take ful possession thereof the spies that went into Canaan brought backe with them some clusters of Grapes to shew the fruitfulnesse of the land Christ in like manner gives the soule some clusters of Grapes some taste of that goodnesse of Canaan above that his Spouse feeling the delight of that Country may not desire any continuing City here but looke for one that is above this taste of heaven sometimes God hath given to his Saints in an extraordinary manner as he did to Paul in his rapture into the third heaven unto Steven when the heavens were opened and he saw the Sonne of God standing on the right hand of his Father which extraordinary revelations with all other Euthusiasmes Anabaptisticall dreames and fancies God communicates not to his Saints in this latter age of the world therefore a second and ordinary way wherby God shewes the soule a sight of heaven and a taste of the pleasure thereof is by the eye of faith by the assurance of Salvation by the witnesse of the Spirit with our owne Spirit by giving the soule such an inward sense and feeling of his favour and such a stedfast hope upon solide grounds of heaven by beginning heavenly Musique by of a good conscience and by raising up the soule by the unspeakable peace of God and joy of the Holy-ghost by these and the like meanes doth God give the soule a taste of heaven and as Moses upon Pisgah saw Canaan so in these as upon Pisgah doth Christ carry his Spouse to see Canaan that is above the joynture that he will install his spouse into The second consequent on Christs part The second consequent on Christs part is a communication of goods as a man by his marriage endues his wife with all his worldly goods so Christ endues his spouse with his goods All things are common saith the (a) Anima quae diligit Deum sponsa vocatur haec enim duo nomina sponsa sponsus maximè in●icant internos affectus hic enim omnia communia sunt una haereditas una domus una mensa unus lectus una caro Bern serm 7. in Cantio Father betwixt man and wife one inheritance one house one Table one bed one flesh the goods that Christ communicates to his Spouse are of three sorts First externall there is communication of outward comforts so farre forth as shall conduce to his owne glory and the good of his spouse Hosea 2.21 In that day to wit of his marriage with his people I will heare the heavens the heavens shall heare the earth the earth shall heare the corne wine and oyle and they shall heare Israel and the Apostle speaking of the beleeving Corinthians to whom Christ was espoused tells them 1 Cor. 2.21 All things were theirs Paul Apollos things present and to come the ground of this was because they were Christs and Christ Gods Secondly internall In Christ to his Spouse there is a communication of grace Iohn 1.16 Of his fulnesse we receive grace for grace in Christ there is a fulnesse of grace there is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sufficiencie but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redundancie of grace as Plato distinguisheth In Christ there is not onely the fulnesse of a vessell that may be full in it selfe but if it part with any liquor to other vessels it s owne proper fulnesse is diminished but also there is a fulnesse of a fountaine that is not onely full in it selfe and for it selfe but it can communicate to others in its fulnesse without diminution of its owne proper fulnesse this kind of fulnesse is in Christ the fountaine of grace and inexhastible wel-spring of Life this fulnesse of grace in Christ was that oyle wherewith hee is said to be annointed above his fellowes and not by measure for that oyle was not any typicall and Sacramentall oyle wherewith the Priests Prophets and Kings were annointed in the Old Testament but the Spirituall oyle of Gods grace called the oyle of gladnesse which oyle was powred on Christs head in so plentifull a manner that like the oyntment powred on Aarons head it went downe to the skirts of his garment Psal 133.2 so this oyle of Gods grace powred on Christ the head of his spouse distils into the skirts of his garment into his meanest member so that there is no humility meekenesse patience love heavenly mindednesse nor any other grace in Christ but some influence of that grace distils into the heart of every one espoused unto him hence the Apostle affirmes 2 Cor. 9.8 that God is so full of grace and hath such a sufficiencie that is fulnesse to others in the originall the Apostle emphatically expresseth this by triplicating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.8 opened First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in one but in every necessitie Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sometimes but at every time Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not some sufficiencie but a sufficiencie of every grace Eternall In Christ there is a communication of glory to his spouse Christ will have no glory in heaven but in part and so far forth as his spouse is capable of he will (b) Anina quae nunc pannoso vestitu ac servili habitu regi putatur in regno

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

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

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