bee done of necessitie now there is nothing of greater necessity than for the soule to accept of Christ doth Christ then offer himselfe unto thee resolve upon an immediate embracing of his love Doth hee bid thee forsake thy sinnes for him delay not the businesse consultation and delay in this case is dangerous we must fight against our affections saith (k) Contra affectus non subtilitate sed impetu pugnandum est Seneca not by subtilty of argument but by force and violence Our Saviours counsell is good to this purpose Mat. 5.29.30 If thy right eye cause thee to offend pull it out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pull it out not pick it out as the Eagle of the vallies doth the eye of her prey by degrees but pull it out altogether so if thy right hand cause thee to offend cut it off Math. 5.29 30. opened in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in the emphasis of the word chop it off not saw it off by degrees but chop it off that is on a sudden cut it off on a sudden cut off thy sins that are as deare as thy right hand Would the soule then resolve upon a divorce of sinne for Christ and upon a peremptory will to roote out all sinne let it lend no eare to Sathan or corruption to perswade and counsell the contrary but on a sudden to set upon the worke and to part with all sinne and thy worke might be done with lesser difficulty It is with the soule in this businesse of parting with sinne for Christ as it is with a boy tenderly bred that goes to bath himselfe in the River who if he enters in at some shallow place and wades deeper and deeper by degrees hee ever and then shrinkes backe and is resolved to goe no further being impatient of the coldnesse of the water at the length out he goes againe and leapes into the water and on a sudden hee wets his whole body and then he feeles no cold A soule in like manner resolves to leave its sinnes and to accept of Christ it begins to leave this sinne and that sinne it findes this to be harsh to its corrupt nature to part with these beloved darlings upon this it beginnes to consult with its owne deceitfull and corrupt selfe whether it should goe on or no corrupt nature disswads upon this the soule returnes to its old sinnes againe the best way for the soule suddenly to part with all sinne even with the whole body of sinne resolving stedfastly through the power of an Almighty God never to commit the least sinne wittingly or willingly any more and the soule being winded up to this firme resolution and keeping it selfe so by the power of Gods spirit assisting the divorce of sinne will not be so grievous the victory lesse difficult for when the soule once hath parted with all sinne to accept of Christ it shall finde that sweetenesse in one houre by Christs presence that a world of earthly and carnall delights cannot afford in many yeares Oh then let not the secret delight in any base and sordid lust keepe thee O soule from the right enjoying of thy sweetest Saviour part with all thy sins in exchange for this precious pearle and I will assure thee this that although the parting with thy sinnes may seeme grievous to thee for the present as the death of Absalon was to David yet as he lost but a rebellious sonne so dost thou lose but a treacherous enemie to thy eternall good Gen. 21.12 therefore as God sayd to Abraham concerning the parting with Hagar and her sonne Let not the thing bee grievous unto thee no more let this parting with thy sinnes trouble thee for thou shalt instead of carnall base and sensuall delight in the enjoying of sinne have an inconceiveable delight in the enjoying of Iesus Christ the husband of thy soule a sippe of which pleasure to be found in Christ will asswage the desire of the best of carnall delights For as Christ saith concerning the new wine and the old Luke 5.23 the contrary may be sayd of this new condition of being Married to Christ and the old of being in the state of nature No man having tasted the Old wine saith Christ cares for the New for the old is better than the New so no true Christian that hath got into this new condition desires the old againe none that hath tasted this new wine of pleasure and joy to be found in Christ desires to drink of the old wine of fleshly and wordly delights againe heare the opinion of (l) Illud revera solum est gaudium quod de creatore concipitur cui comparata omnis aliundèjucunditas maetor est omne dulce amarum est Bernard that is onely true joy that is conceived of God to which all other mirth being compared is but sorrow all other sweetenesse griefe and bitternesse Aske holy (m) Pota me domine torente voluptatis caelestis ut nil jam mundanorum libeat degustare venenatae dulcedinit Aug. Augustine and he is of the same opinion for thus he prayes unto God Lord give me to drinke of the brooke of heavenly pleasure that I may never taste any more of the poysonsome sweetenesse of worldly things Aske David he is of the same minde One day in thy Courts is better than a thousand Last of all let Christ himselfe be witnesse who affirmes that it was his meate and drinke to doe the Will of his Father in heaven shewing thereby that what pleasure and delight it is to be hungry and thirsty to be refreshed with wholesome food the same delight it was to him and is to all his members to walke in the wayes of God and in obedience to his Commandements enjoying thereby the peace of Conscience in assurance of Gods love which is a continuall feast and now O resolute soule for Christ art thou content to accept of Christ for thy husband upon his owne termes to be the sole Commander of thy heart art thou content to be subject to him in all his Commands be they in doing or in suffering I will be thy Prophet Christ Jesus will meete thee and embrace thee for his Spouse hee will cloath and adorne thee with the needle-worke of divers colours even with the variety of graces and when the Lord Jesus the endeared Bridegroome of thy soule shall come at the Last Day he will account of thee as a wise Virgin having the Oyle of Grace in thy Lampe and thou shalt enter into the Bridegroomes Chamber there to rest in his Armes and bosome unto all Eternity FINIS
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
should be a divorcement of all sinne to give entertainement to himselfe alone this is expressed by the Psalmist Psal 45.11.12 Hearken O daughter and consider incline thine eare forget also thine owne people and thy Fathers house So shall the King have pleasure in thy beauty for he is thy Lord God and worship thou him Our Prophet v. 16. of this chapter shewes the truth of this that Christ in his love will permit no corrivall Thou shalt call me Ishi and call me no more Bauli Cornel. de Lap. in Hos 2.16 Par. in eundem locum why not Bauli as well as Ishi they signifying both the same thing sounding as much as my Lord my husband the reason was because Baal was the name of an Idoll now God doth so abhorre that an Idoll should have the least communication and corrivality with him that hee would not be called by the name of an Idoll so offensive is the very name of another lover unto him So Hosea 14.8 Ephraim being once espoused to God cryes out what have I to doe any more with Idols so the Apostle perswading the Romans to put on the Lord Iesus Christ hee bids them first to abjure surfetting and drunkennes chanbering and wantonnesse and so to put on the Lord Iesus Christ Consider the nature and essence of this spirituall marriage and the particulars wherein it doth consist which are three First in that neere and intimate conjunction that is betwixt Christ and every beleeving soule which is so great and intimate that Christ and a beleever are sayd to bee one Ephes 5.32 they two shall be one flesh this is a great mystery but I speake of Christ and his Church saith the Apostle Now this union is not a meere notionall and intellectuall union that consists only in the understanding and without the understanding is nothing nor yet a conjunction of affection onely as Ionathan and David are sayd to have one soule and heart but it is a true and reall union nor yet such a reall union as if there was an union of substance and person for so many beleevers there are so many distinct persons there are and all distinct from the person of Christ and his God-head which is incoÌ„municable but this union is a reall mysticall and spirituall union caused two wayes First in regard of Christ by his spirit Secondly in regard of us by a true vivificall and justifying faith First on Christs part by his Spirit for as in the members of the body they are all distinct amongst themselves and doe all differ from the head yet ab unâ eadémque formâ informante from one and the same soule informing the head and all the members all they are made one compositum So it is with Christ and beleevers beleevers are distinct persons and distinct from the person of Christ yet by one and the same Spirit abiding in Christ and beleevers they become one this the Apostle intimates 1 Cor. 6.17 He that is joyned to the Lord is one Spirit so Saint Iohn that Disciple that leaned on Christs breasts and thence suckt many a spiritual truth makes the participation of the Spirit an evidence of Christs abiding in beleevers and of their abiding in Christ 1 Iohn 3.24 Secondly this union is caused on beleevers part by the grace of faith so saith the Prophet I will betroth thee unto me in faithfulnesse some would have this word faithfulnesse referred to God and so to note the truth of Gods promise of espousing himselfe unto his Church but others better take this word faithfulnesse to note the grace of justifying faith for I finde the word here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be referred to the saving faith of the just Hab. 2.4 The just shall live by his owne faith so that the meaning of the Prophet in this place is this whereas verse 19. he saith in regard of God this espousing is in justice and mercy so on beleevers part it must bee in faith and obedience so that it is faith which is the applicatory instrument of this great benefit of this spirituall Marriage for God will so espouse himselfe in justice and mercy as that the beleever must receive this grace by faith This spirituall betrothing consists in that mutuall covenant that is made betwixt Christ and a beleever in the day of their espousalls Ezek. 16.8 I entred into covenant with thee saith the Lord and thou becamest mine which covenant is that Christ will bee to the soule a loving and carefull husband and the soule must be to Christ a morigerous and an obedient spouse this mutuall covenant the Apostle expresseth fully Ephes 5.24.25 Husbands love your wives as Christ loved his Church there is the covenant on Christs part Wives be subject to your husbands as the Church is subject unto Christ there is the covenant on the beleevers part this covenant is expressed by this Prophet verse last I will be your God and ye my people It consists in that reciprocall interest that Christ claimes in a beleever and a beleever in Christ Cant. 2.16 My beloved is mine and I am his my beloved is mine there is the beleevers interest in Christ and I am his there is Christs interest in a beleever A beleever doth not by faith so lay hold on Christ as a man with his hand layes hold on a Pillar or tree for a man may lay hold on a tree and the tree never lay hold on him againe but he layes hold on Christ so by faith that by the same act of faith he is apprehended by Christ againe this the Apostle intimates Philâ—p 3.13 I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehending and a being apprehended of Christ and therefore this mutuall apprehending of a beleever by Christ and of Christ by a beleever is lively expressed by the metaphor of kissing and saluting Cant. 1.2 Let him kisse me with the kisses of his lippes here the Church would have Christ to kisse her Psal 2. ult Kisse the Sonne here Christ desires a kisse of his Church in this saluting and kissing there is a mutuall embracing and touching of one another this expresseth the manner of the worke of faith in apprehending Christ for by faith the soule so embraceth Christ that by the same Act of faith it is embraced by Christ againe this is that mutuall interest as the beleeving soule challengeth Christ to be its Bridsgroome so it gives Christ an interest in it selfe to bee his faithfull and obedient spouse and this distinguisheth the fals spouse of Christ from the true spouse there is never an hypocrite and nominall Christian that hath no more of Christianity than the outside and title but he will be ready to claime interest in Christ crying I hope in my God my Christ my Jesus but the question is whether Christ hath interest in him if
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
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
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 inâ—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
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
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