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.
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.
if we Consider these three particulars. First the precedent of this spiritual Marriage. Secondly, the nature and essence of it, or the particulars wherein it Consisteth. 3. The Consequents of it.
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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,
Every Christian before the act of this spiritual betrothing is wedded to one sin or Another, which walks with him in the day, sleeps with him in the night, that lies in his bosom,
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.
and all other darling Sins, and endeared corruptions to give entertainment to christ alone. The Harlot could be content the living child should be divided. 1 King. 3.26. whereas the true mother of the child had rather part with all the child, than to have the child divided.
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 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:
yet a divided heart is odious unto him, hence is it that christ before he vouchsafeth this favour of espousing himself to any soul, requires there should be a divorcement of all sin to give entertainment to himself alone, this is expressed by the Psalmist, Psalm 45.11.12. Harken Oh daughter and Consider, incline thine ear:
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Thou shalt call me Ishi and call me no more Bauli; why not Bauli as well as Ishi? they signifying both the same thing, sounding as much as my Lord, my husband:
Thou shalt call me Ishi and call me no more Bauli; why not Bauli as well as Ishi? they signifying both the same thing, sounding as much as my Lord, my husband:
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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,
the reason was Because Baal was the name of an Idol, now God does so abhor that an Idol should have the least communication and corrivality with him, that he would not be called by the name of an Idol,
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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 offensive is the very name of Another lover unto him. So Hosea 14.8. Ephraim being once espoused to God, cries out, what have I to do 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,
so the Apostle persuading the Romans to put on the Lord Iesus christ, he bids them First to abjure surfeiting and Drunkenness, chanbering and wantonness,
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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.
First in that near and intimate conjunction, that is betwixt christ and every believing soul, which is so great and intimate, that christ and a believer Are said to be one: Ephesians 5.32. they two shall be one Flesh, this is a great mystery, but I speak of christ and his Church, Says the Apostle.
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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 incōmunicable;
for so many believers there Are, so many distinct Persons there Are, and all distinct from the person of christ and his Godhead, which is incommunicable;
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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:
and do all differ from the head, yet ab unâ eadémque formâ informante, from one and the same soul informing the head and all the members, all they Are made one compositum. So it is with christ and believers:
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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.
believers Are distinct Persons and distinct from the person of christ, yet by one and the same Spirit, abiding in christ and believers they become one, this the Apostle intimates, 1 Cor. 6.17.
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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,
Secondly, this Union is caused on believers part by the grace of faith, so Says the Prophet, I will betrothed thee unto me in faithfulness, Some would have this word faithfulness referred to God,
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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;
and so to note the truth of God's promise of espousing himself unto his Church, but Others better take this word faithfulness, to note the grace of justifying faith;
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for I finde the word here used in the originall NONLATINALPHABET 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:
for I find the word Here used in the original to be referred to the Saving faith of the just, Hab. 2.4. The just shall live by his own faith, so that the meaning of the Prophet in this place is this:
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;
so on believers part, it must be in faith and Obedience, so that it is faith which is the applicatory Instrument of this great benefit of this spiritual Marriage;
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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,
I entered into Covenant with thee, Says the Lord, and thou becamest mine, which Covenant is that christ will be to the soul a loving and careful 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:
and the soul must be to christ a morigerous and an obedient spouse, this mutual Covenant the Apostle Expresses Fully, Ephesians 5.24.25, Husbands love your wives, as christ loved his Church, there is the Covenant on Christ part:
here is NONLATINALPHABET and NONLATINALPHABET an apprehending and a being apprehended of Christ, and therefore this mutuall apprehending of a beleever by Christ,
Here is and an apprehending and a being apprehended of christ, and Therefore this mutual apprehending of a believer by christ,
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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,
in this saluting and kissing, there is a mutual embracing and touching of one Another, this Expresses the manner of the work of faith in apprehending christ,
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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,
for by faith the soul so Embraceth christ that by the same Act of faith it is embraced by christ again, this is that mutual Interest as the believing soul Challengeth christ to be its Bridegroom,
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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:
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 wonderful works:
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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,
as he is able to say that christ is his Saviour, Lord, and Bridegroom, so is he able to affirm by the Testimony of his Conscience, that christ hath Interest in him as his obedient servant and faithful spouse,
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.
Secondly, Some Are proper and peculiar either to christ, or to his Church and believers. 1. the mutual and reciprocal consequents betwixt christ and believers Are these.
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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:
this delight is so great that christ Takes in his Spouse, that christ affirms he was ravished in his heart by his Spouse, Cant 4.9. and acknowledgeth himself to be bound in her galleries. Cant 7.5. That is tied in bonds of love towards his Spouse:
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.
So David makes this his chief desire, and his only desire to dwell in the house of God. Psalm 27.4. and this he Desires that he may behold the beauty of the Lord.
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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.
christ gives this as an earmark to his sheep; My sheep hear my voice, and follow me, John 10.3.4. and the Baptist makes this a Signen of a friend to the Bridegroom that he Stands by and Rejoiceth greatly Because of the Bridesgroomes voice. John 3.29.
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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.
His delight (Says David) is in the Law of God, speaking of the blessed man. Psalm 1.2. Thy Laws Are my delight, my Counsellors, Sweeten than the Honey and the Honey comb, Dearer than thousands of gold and silver.
The second consequent of this spirituall marriage that is mutual betwixt Christ and his spouse, is cohabitation, a cohabitation is necessary to the making & conserving of true friendship, much more to the preservation of conjugall affection,
The second consequent of this spiritual marriage that is mutual betwixt christ and his spouse, is cohabitation, a cohabitation is necessary to the making & conserving of true friendship, much more to the preservation of conjugal affection,
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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,
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,
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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.
again this mutual society is performed on the Souls part with christ, while the soul with Henoch and Noah walks with God, having God always before its eyes, always awed with an apprehension of his glorious presence, conforming it self to his will in all things, often hearing him speak 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.
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A third consequent mutuall betwixt Christ and a beleever, is a mutuall bearing of one anothers burden, 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,
A third consequent mutual betwixt christ and a believer, is a mutual bearing of one another's burden, A good husband Says the Philosopher, undertakes the care of things abroad, a good wife undergoes the burden of domestic affairs and businesses to be done within doors,
and thus hath the wise disposer of all things appointed man and wife their severall employments agreeable to their severall sexes and distinct conditions.
and thus hath the wise disposer of all things appointed man and wife their several employments agreeable to their several sexes and distinct conditions.
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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;
and lays it upon himself, and gives his Spouse a command to take upon her his yoke. Math. 11.28. Come unto me all ye that Are weary and heavy laden, and I will ease you, Here christ beats the yoke of his spouse, v. 29. Take my yoke upon you, Here christ enjoineth his spouse to take up his yoke as he hath born Here;
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because he himselfe hath borne it, he himselfe enjoynes it, 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.
Because he himself hath born it, he himself enjoins it, and he himself supports his spouse in bearing of it, this yoke of christ does his spouse willingly bear in performing universal, cheerful, sincere and constant Obedience to all Christ commands in full purpose and desire of the heart, in the earnest endeavour of the Whole man, which Evangelical Obedience christ accepts and accounts as perfect Obedience for his own 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 affection and dearest love.
The fourth consequent of this spiritual marriage of christ and his Spouse, is that mutual adhering and cleaving to one Another in ardency of affection and dearest love.
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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;
and the love of a Christian but a stream flowing from that fountain, he the Son of Righteousness. Malachi 4.2. From whom the beams of Mercies flow daily 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.
their love being but a beam coming from that Son, Therefore God is said to be love it self in the abstract, in regard of the transcendency 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:
Thirdly, Christ 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 spark kindled by the fire of God's Spirit and the fervency 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.
the heat that is in the inferior region of the air, is nothing but an Effect of the reverberation of the beams of the Sun upon the earth, the heat of a Christians heart that burns within him, with a love and zeal to the Lord jesus, is nothing Else but a reflection of those hight sun beams of Christ Mercies shed abroad in the heart of a believer.
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:
A Christians heart must First be clothed with the sun of righteousness, and so warmed with his beams, being but once thoroughly warmed, it ever After glows within towards christ in love again:
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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.
We may as well imagine fire without a power to give heat, as to imagine Christ love bestowed upon a soul without this affection in the heart, to whom christ hath made his love known by betrothing himself.
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,
It is the observation of a Father, sometime God calls himself by the name of a Father, sometime by the name of a Master, sometime by the name of a Bridgroom,
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.
If I be a Bridegroom where is my love? Now this love that a Christian owes and gives to christ as the Spouse of christ, hath several distinct properties, whereby it is discerned from the love that worldlings may pretend to christ.
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.
this sickness of the soul for love is nothing but a fainting and languishing for desire of christ, whom the soul loves, this the wise man Expresses, Pro 13.12.
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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,
Hope deferred, makes the heart sick, now the soul hoping for those soule-transporting pleasures to be found in the apprehension of Christ favour and sense of his presence,
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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,
the desire of a Christian towards christ is not any faint and remiss desire, but a longing desire, such a desire that Stretcheth the affection to the highest strain,
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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;
and Therefore expressed in Scripture by the metaphors of thirsting, gasping, panting, now as experience Teaches in Some cases, longing brings danger when the thing longed for is not obtained;
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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,
as the effects of longing Are dangerous when the thing longed for is delayed, as fainting, sounding, languishing, it is so in spiritual longing for christ, the soul thirsting for 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,
This love is a kind of doting love that carries the soul to a spiritual 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.
so ravished with the love of christ, that like a man spiritually distracted he knew not what he said, Says the text, Mark 9.6. So Saint Paul in his rapture into the third heaven, he speaks like a man beside himself for the present. 2 Corinth. 12.2.3.
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This love in the third place is a free love whereby the beleeving soule cleaves unto Christ for himselfe and those glorious excellencies it sees in our Saviour Christ, this property distinguisheth it from that meretritious and mercenary love in worldlings, that follow Christ as Christ upbraided some of the same stampe for the fishes and bread wherewith hee fed them. Iohn 6.26. This hired love the Devils objected against Iobs sincerity;
This love in the third place is a free love whereby the believing soul cleaves unto christ for himself and those glorious excellencies it sees in our Saviour christ, this property Distinguisheth it from that meretritious and mercenary love in worldlings, that follow christ as christ upbraided Some of the same stamp for the Fish and bred wherewith he fed them. John 6.26. This hired love the Devils objected against Jobs sincerity;
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The love of Rachel carried Iacob through 14. yeares of hard service, the love of Christ will carry a Christian through more difficulties than Labans service had in it. Cant. 8.6.7. It is sayd to be as strong as death, that conquers the greatest gyant and the mightiest Monarch:
The love of Rachel carried Iacob through 14. Years of hard service, the love of christ will carry a Christian through more difficulties than Labans service had in it. Cant 8.6.7. It is said to be as strong as death, that conquers the greatest giant and the Mightiest Monarch:
zeale, that is, love inflamed is as inexorable as hell it selfe, it is sayd to have fiery coales that pierce the heart, which fiery coales of love all the waters, be it a deluge and inundation of miseries and calamities, persecutions,
zeal, that is, love inflamed is as inexorable as hell it self, it is said to have fiery coals that pierce the heart, which fiery coals of love all the waters, be it a deluge and inundation of misery's and calamities, persecutions,
and the like, and all out of love to these recreations, much more is the love of Christ able to sweeten the hardest duty that Christ imposeth upon his Spouse.
and the like, and all out of love to these recreations, much more is the love of christ able to sweeten the Hardest duty that christ Imposes upon his Spouse.
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What made Paul and Silas sing in Prison, and the Apostles to returne from the Councill rejoycing that they were counted worthy to suffer for Christ? but love to Christ.
What made Paul and Silas sing in Prison, and the Apostles to return from the Council rejoicing that they were counted worthy to suffer for christ? but love to christ.
and I am perswaded that if it had beene offered to Stephen that hee should have beene delivered from his present paine, upon condition he should have beene deprived of his present vision of Christ, by the opening of the heavens, the love of Christ, would not have suffered Stephen to have accepted of deliverance upon such condition,
and I am persuaded that if it had been offered to Stephen that he should have been Delivered from his present pain, upon condition he should have been deprived of his present vision of christ, by the opening of the heavens, the love of christ, would not have suffered Stephen to have accepted of deliverance upon such condition,
so we reade of those strong ones in faith though weake in sexe, they would not accept of deliverance in the middest of their torturings that they might obtaine a better resurrection. Heb. 11.35. To conclude this, Paul being armed with this love challengeth all the powers and peeres of hell it selfe. Rom. 8.35.
so we read of those strong ones in faith though weak in sex, they would not accept of deliverance in the midst of their torturings that they might obtain a better resurrection. Hebrew 11.35. To conclude this, Paul being armed with this love Challengeth all the Powers and Peers of hell it self. Rom. 8.35.
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The fifth property, the love of Christs Spouse is a bountifull love, this the Apostle. 1 Cor. 13.4. makes a property of true Charity, that it is bountifull:
The fifth property, the love of Christ Spouse is a bountiful love, this the Apostle. 1 Cor. 13.4. makes a property of true Charity, that it is bountiful:
so where there is any true conjugal affection in a Christian heart, that heart will rellish any thing that tends to the honour of Christ, it will downe with frequent prayer, humble and dayly confession of sinne, zealous and Godly walking with God, sincere universall,
so where there is any true conjugal affection in a Christian heart, that heart will relish any thing that tends to the honour of christ, it will down with frequent prayer, humble and daily Confessi of sin, zealous and Godly walking with God, sincere universal,
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and constant obedience to Christ, though it be with the parting of the most dearely beloved sinnes, that soule will thinke no teares of repentance, no hearing, reading, singing, no duties publicke or private too much, whereby the honour of Christ may be advanced,
and constant Obedience to christ, though it be with the parting of the most dearly Beloved Sins, that soul will think no tears of Repentance, no hearing, reading, singing, no duties public or private too much, whereby the honour of christ may be advanced,
Mary Magdalen is sayd to love much, and this her great love was expressed to Christ, by her bounty in washing his feete, in anointing his head, in wiping his feete with the haires of her head,
Marry Magdalen is said to love much, and this her great love was expressed to christ, by her bounty in washing his feet, in anointing his head, in wiping his feet with the hairs of her head,
as it is sayd of Ioseph that there was none greater in Pharaohs Court, and in the land of Aegypt than himselfe, the like may be sayd of Christ in a beleeving heart, there is none greater than Christ, he is the Pilot that governes the ship, the King that governes the whole man, the Master and Lord that keepes the house of a sanctified heart, to whom,
as it is said of Ioseph that there was none greater in Pharaohs Court, and in the land of Egypt than himself, the like may be said of christ in a believing heart, there is none greater than christ, he is the Pilot that governs the ship, the King that governs the Whole man, the Master and Lord that keeps the house of a sanctified heart, to whom,
and love, and if there be love bestowed upon any other thing besides Christ, as upon our selves and our neighbours, yet it is for Christs sake and in subordination to him, whom to love in due measure, is to love without measure.
and love, and if there be love bestowed upon any other thing beside christ, as upon our selves and our neighbours, yet it is for Christ sake and in subordination to him, whom to love in due measure, is to love without measure.
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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.
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 conjugal.
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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, they would not confesse him any longer,
The Rulers many of them professed fair love to christ, but yet when it Come to this pass, that they which confessed christ must be cast out of the Synagogue, they would not confess him any longer,
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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
Thus much of the consequents of this spiritual marriage, which Are mutual betwixt christ and his spouse, the consequents that Are proper and peculiar follow, and these Are either
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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. Now as Chambers are places of safety, as the Prophet sheweth, Isay 26.20. Come my people, enter into my chamber:
The secrets of the Lord Are to them that Fear him. Psalm 25.13. He Revealeth his secrets to his Servants the prophets, Amos, 3.7. My Beloved had me into his Chambers, Says the Spouse of christ, Cant 1.4. Now as Chambers Are places of safety, as the Prophet shows, Saiah 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.
so chambers Are places of greatest secrecy, hence in Scripture they Are called privy chambers, and secret places opposed to the house top. 2 King. 6.12. Lycia 12.3. Mathew 6.6.
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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.
Such secrets as Eye hath not seen, neither ear herd, neither can it enter into the heart of man to conceive. 1 Cor. 2.9.10. to instance in Some particulars.
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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,
lies crying day and night under the Indignation of the Lord, with David roaring for very disquietness of Spirit, with Job the arrows 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.
then for christ to whisper unto the soul in secret by his Spirit, and to say unto it, Spouse be of good Comfort, Thy Sins Are forgiven thee, this is a secret christ will communicate to none, but unto his spouse.
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 that often he can counterferfeite this testimony of the Spirit Concerning the pardon of sin, putting in thoughts of Comfort, mercy and remission of sin,
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But by this may Christs voyce comforting the soule be knowne from Sathans flatteries and false perswasions, from the time and condition the soule is in,
But by this may Christ voice comforting the soul be known from Satan's flatteries and false persuasions, from the time and condition the soul is in,
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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;
and deep apprehension of God's wrath, then for the soul to receive Comfort, and to entertain thoughts of mercy, lifting up the soul as it were from the gates of hell, to the suburbs of heaven;
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.
when it hath never felt the burden of sin, the Spirit of bondage, never been truly humbled for sin, this is a Signen of an illusion of Sathan to drive the soul to perish by presumption, which is a more frequent Rock, against which the soul splits it self, than desperation.
have bought their 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,
have bought their knowledge At a deer rate of hard labour, great danger and long travail, the difference of these is this, the one know by hearsay, by reading,
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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.
and both ignorant of it in regard of any experimental knowledge, but the true Christians knowledge of the work of grace is experimental, he can tell the method that God used in the new framing and regenerating of his heart.
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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 took him off on himself, 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 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 those comfortable Revelations of the Lord jesus, the Lord of life, unto his soul, that he then formed christ day by day, mortifying his sin by Degrees,
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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;
There Are many things that go for regeneration in the world that Are no more true regeneration than the picture that Michal laid in the Bed for David was like unto David, whereby she would have deluded the messengers of Saul, as morality, cessation from grosser Sins, partial Obedience and the like;
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,
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.
and a killing of sin At the root, these but like so many loppings and plashings of sin in the branches, regeneration is a metamorphosing of the heart, these but changes of the outward Conversation in Some measure, again these differ from regeneration in the cause.
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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,
as they did who lived in Luthers time, became Lutherans: so many being stems growing of a religious stock, brought up under careful and religious Masters, tutors,
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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, 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.
Secondly, cessation from gross Sins may proceed from a natural kind of conscience that may be even in men that Are but in the state of nature, so Paul speaks of such a fornication as was not nam among the heathens, that is, the heathens made conscience of such a kind of fornication.
Abimelech an Heathen abstained from Sarah, Abrahams wife, and God ascribes it to the integrity of his heart. Gen. 20.6. 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;
Abimelech an Heathen abstained from Sarah, Abrahams wife, and God ascribes it to the integrity of his heart. Gen. 20.6. balaam that wicked sorcerer would not At the First go against the Commandment of the Lord for an house full of gold and silver; so hazael 2 King. 8.13. Is thy servant a dog that I should do this thing;
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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 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 things to wit morality, etc. 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 savage than the Bear, more truculent than the Tiger, more cruel than the Wolf of the morning, more brutish than the beasts of the Forest.
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,
These may proceed in the fourth place from Fear of the loss of reputation, men Are loath to be counted the scum of the world, the raffle of the people, the Basest of their generation,
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 regeneration proceeds from other principles, not merely from education (though that is a means many times appointed by God to further it) not from ingenuity of nature, Fear of ignominy,
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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 upon the right objects, purifying and cleansing the Whole man in all the Powers of the soul and members of the body, this secret work that is known to few does christ acquaint his Spouse with all, that the Spouse is able to say Concerning the recovery of Spiritual sighed,
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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,
an hypocrite (as one well observeth) puts a glass in place of a pearl, that is, shows forth his counterfeit and worthless performances as if they were precious things,
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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 if he hath committed sin, with the harlot he wipeth his Mouth, saying what evil have I done? but when christ once espouseth himself unto a soul, he Takes off the fair colours wherewith sin hath shadowed it self withal,
and presents him to the soule in its owne proper shape and ugly hue: so as the Prophet Ahijah, 1 King. 14.6. discovered the wife of Ieroboam disguised, so the soule endued with the Spirit of Christ can discerne the deformity of sinne though never so cunningly and curiously disguised by the Art of Sathan:
and presents him to the soul in its own proper shape and ugly hue: so as the Prophet Ahijah, 1 King. 14.6. discovered the wife of Jeroboam disguised, so the soul endued with the Spirit of christ can discern the deformity of sin though never so cunningly and curiously disguised by the Art of Sathan:
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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,
from this true sighed of sin, arises that detestation of sin in the heart of a Christian, that he thinks it a more fearful sighed to behold the horrid face of sin committed in his soul,
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,
Man looks upon the world, and the vanity thereof as a glorious and amiable Object, he looks upon worldly things as his substance, his profit, his glory,
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but Christ shewes unto his Spouse that riches in steade of being glorious, are but as thicke clay. Hab. 2.6. which is, first a common thing at every mans doore: secondly, a soyling thing: thirdly, a slippery thing.
but christ shows unto his Spouse that riches in stead of being glorious, Are but as thick clay. Hab. 2.6. which is, First a Common thing At every men door: secondly, a soiling 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.
So riches but Common blessings, polluting the Possessors' of them, and defiling their Consciences, slippery they Are also and inconstant, taking wings they fly away.
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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.
Again christ shows his spouse that wordly things Are not substance but shadows, Psalm 39.6. not profits but losses being compared with the true gain, Lycia 16.11.12.
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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 point or nothing being compared with the circumference of the heavens:
but let the Mathematician come and compare the earth and the heavens together, he knows upon infallible demonstrations, that the body of the earth is but like a point or nothing being compared with the circumference of the heavens:
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.
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, he finds them being weighed with these to be lighter than vanity it self.
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;
Let Paul be judge, who accounted all things but dung in regard of christ. The fifth secret is the excellency of christ. Mark. 4.11. christ tells his Disciples that to them it was given to know the Mysteres of the Kingdom 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:
but to them that were without all things were done in Parables, that seeing they might not see, etc. a natural man perceives not the things of God and those glorious excellencies that Are in christ:
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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,
it is so with the natural man in regard of the Son of Righteousness. First, there is abundance of Light, beauty, glory, heat, refreshing, and reviving virtue in christ,
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,
There Are Some that asks Christ Spouse what she saw in her Beloved, that made her sick of love, thereby intimating that they for their parts saw no such amiableness 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:
but the spouse answers that she saw something in him that did attract her heart to him, My Beloved Says she, is white and ruddy, 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.
though the men of the world see nothing in christ desirable and amiable, yet his spouse sees his eminent excellencies which christ Revealeth to her by his Spirit, and Therefore Mathew 16.17. Peter Confesses christ to be the Son of God, and so perceiving salvation by him alone.
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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,
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 only of the Saints, Are prised and desired only of them,
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;
as the Apostle speaks 1 Tim. 6. A man of this world thinks there is no profit but in purchasing of Lands and revenues, no honour but in the favour of earthly Potentates, no beauty but that of the body, no pleasure but in Epicurism, surfeiting, Drunkenness, chambering, and wantonness;
First, Christ shewes his Spouse a gaine in godlinesse, this Christ had taught blessed Paul: those things that were gaine to him he counted losse for Christ, Christ being sufficient gaine to him as he avoucheth, For me to live is Christ and to dye is gaine.
First, christ shows his Spouse a gain in godliness, this christ had taught blessed Paul: those things that were gain to him he counted loss for christ, christ being sufficient gain to him as he avoucheth, For me to live is christ and to die is gain.
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,
and the Bereans more honourable than them of Thessalonica for their piety and devotion, this David knew well when he desired rather to be a door keeper in the house of God,
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than to dwell in the tents of the ungodly. Thirdly, Beauty in grace, this secret Salomon knew when he affirmes Eccles. 8.1. Wisedome maketh the face to shine.
than to dwell in the tents of the ungodly. Thirdly, Beauty in grace, this secret Solomon knew when he affirms Eccles. 8.1. Wisdom makes 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:
Lastly, pleasure in the ways of God, and the paths of righteousness: this Solomon avoucheth, Curae 3.17. The ways of Wisdom Are pleasantness, and all her paths peace, this David Witnesseth, Psalm 119. Thy testimonies Are my delight, Sweeten unto me than the honey and honey comb:
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to this purpose cryed holy Augustine; O thou luxurious fellow, where is there greater pleasure to bee found than in the sweetest God, and in his service;
to this purpose cried holy Augustine; O thou luxurious fellow, where is there greater pleasure to be 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, who ordinarily loves the house of God,
this mystery cannot enter into the heart of a naturall-man, that there should be such pleasure in the ways of God, who ordinarily loves the house of God,
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.
a natural man finds no more sweetness in christ and his ways, than there is taste in the white of an egg. Job 6.6. or than Barzillai found in the meat that King David would have given him to eat, 2 Sam. 19.35.
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,
he had bred they knew not of, which was to do the will of his Father in heaven, the like may a believer say to a worldly and sinful man, he hath meat and drink, pleasure and recreation that they know not of,
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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:
A seventh secret is a taste of the joy of heaven, as the wicked taste of hell before they come into the local place thereof, by most dreadful horrors of Conscience which Are as flashes of that inconceivably tormenting fire of the Tophet, that is prepared for the Devil and his Angels:
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,
christ in like manner gives the soul Some clusters of Grapes, Some taste of that Goodness of Canaan above, that his Spouse feeling the delight of that Country, may not desire any Continuing city Here,
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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:
as he did to Paul in his rapture into the third heaven, unto Steven when the heavens were opened and he saw the Son of God standing on the right hand of his Father, which extraordinary revelations with all other Euthusiasmes, Anabaptistical dreams and fancies, God communicates not to his Saints in this latter age of the world:
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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 a taste of the pleasure thereof is by the eye of faith, by the assurance of Salvation, by the witness of the Spirit with our own Spirit, by giving the soul such an inward sense and feeling of his favour,
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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.
and as Moses upon Pisgah saw Canaan, so in these as upon Pisgah does christ carry his Spouse to see Canaan that is above, the jointure that he will install his spouse into.
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,
In that day, to wit of his marriage with his people, I will hear the heavens, the heavens shall hear the earth, the earth shall hear the corn, wine,
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:
and the Apostle speaking of the believing 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:
the ground of this was Because they were Christ and christ God's Secondly, internal. In christ to his Spouse there is a communication of grace. John 1.16. Of his fullness we receive grace for grace:
in Christ there is a fulnesse of grace, there is not onely NONLATINALPHABET a sufficiencie, but NONLATINALPHABET a redundancie of grace, as Plato distinguisheth.
in christ there is a fullness of grace, there is not only a sufficiency, but a redundancy of grace, as Plato Distinguisheth.
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,
but it can communicate to Others in its fullness without diminution of its own proper fullness, this kind of fullness is in christ the fountain of grace and inexhastible wellspring of Life, this fullness of grace in christ was that oil wherewith he is said to be anointed above his Fellows,
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.
and Kings were anointed in the Old Testament, but the Spiritual oil of God's grace, called the oil of gladness, which oil was poured on Christ head in so plentiful a manner that like the ointment poured on Aaron's head, it went down to the skirts of his garment. Psalm 133.2.
in the originall the Apostle emphatically expresseth this by triplicating the word NONLATINALPHABET. First, NONLATINALPHABET, not in one, but in every necessitie.
in the original the Apostle emphatically Expresses this by triplicating the word. First,, not in one, but in every necessity.
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Secondly, NONLATINALPHABET, not sometimes but at every time. Thirdly, NONLATINALPHABET, not some sufficiencie, but a sufficiencie of every grace. Eternall.
Secondly,, not sometime but At every time. Thirdly,, not Some sufficiency, but a sufficiency of every grace. Eternal.
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Christ will have no glory in heaven but in part, and so far forth, as his spouse is capable of, he will 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;
christ will have no glory in heaven but in part, and so Far forth, as his spouse is capable of, he will communicate that glory unto his spouse. So John 17.22.24. christ Says to his Father, The glory which thou Gavest me I have given them, that they may be one as we Are one;
for thou lovedst me before the foundation of the world. The consequents ex parte sponsae, or on the beleevers part, follow which are two First a whole change.
for thou lovedest me before the Foundation of the world. The consequents ex parte Sponsa, or on the believers part, follow which Are two First a Whole change.
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.
A Whole change answerable to the change in a woman After she is espoused to her husband, which is of three things. Of Name. Of Quality and Nature. Of barrenness into Fruitfulness.
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.
So among the Iewes Mary of Cleophas, to wit the wife of Cleophas: hence Some think the Spouse in the Canticles is called Sulamitis or Shulamite. q. worser. Solomonia from Solomon her husband.
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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;
Abram entering 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 soul espoused to christ hath a new name;
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, as the Prophet speakes.
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 Hephzibah, but Beulah, the delight of the Lord, the Spouse of christ, as the Prophet speaks.
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.
so a Christian before he come to be betrothed to christ may be given to many vain delights of Flesh and blood, which After his betrothing to christ he abandons and abhors.
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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.
The Apostle speaking to the believing Romans espoused to christ. Rom. 6.21. affirms that they delighted in those things in their natural estate, whereof being in christ they were ashamed.
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the like change in that young convert of whom S. Ambrose maketh mention wch answered his quondam Curtizan that came to him with this salutation, Ego sum: It is I:
the like change in that young convert of whom S. Ambrose makes mention which answered his quondam Courtesan that Come to him with this salutation, Ego sum: It is I:
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, and Paul himselfe confesseth, Gal. 1.13.
such a change was in Paul that Ananias wondered he should be sent to Saul when he herd what evil he had done to the Saints, and Paul himself Confesses, Gal. 1.13.
that NONLATINALPHABET 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,
that even above measure he had made havoc of the Saints, yet the same Saul of a persecutor becomes a Preacher, of an enemy he became a friend to christ, the like change in Marry Magdalen, whose soul was as a burrough to harbour unclean spirits,
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,
christ making love to a poor soul of an aethiopian die, full of Leopards spots, can so change this soul and renew it day by day till he make it a pure Virgae,
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.
and present it unto himself without spot and wrinkle. Ephesians 5.27. so the Lord affirms, Ezekiel 16.7.8. that when he passed by his people, he saw them wallowing in their blood, but he soon washed them and made them beautiful.
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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,
A woman, though barren in the time of her virginity, grows After marriage for the most part fruitful, that her children like Olive branches fit round about her Table,
This the Apostle makes the end of beleevers marriage with Christ, that they may bring forth 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.
This the Apostle makes the end of believers marriage with christ, that they may bring forth fruits unto God. Rom. 7.4. and our Saviour makes fruitfulness in good works one fruit of a believers Union with christ. John 15.5.
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,
and bring forth Some fruits good for the matter, but these works and fruits brought forth before his spiritual Marriage, Are but like the children a woman bears before her marriage, which Are bastards and illegitimate brats that cannot inherit,
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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,
The second consequent on the believers part is a familiar acquaintance with christ, that a believer can upon all occasions in the greatest straights go unto christ,
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,
such an acquaintance had Joshua, who by his prayer caused the Sun to stand still upon Gibeon and the Moon in the valley of Ajelon, and such an acquaintance and intimateness hath the Spouse of christ with christ, that upon all occasions,
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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,
if any thing perplex and molest the soul, it can go unto christ and make its case known unto him, with a full persuasion that he will relieve and Comfort it,
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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. In whom we have boldnesse and accesse;
So christ marrying a believing soul, brings that soul into his Father's presence to have acquaintance with him; this the Apostle sweetly Expresses. Ephesians 3.12. In whom we have boldness and access;
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the word boldnesse in the Originall is NONLATINALPHABET, 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:
the word boldness in the Original is, and it signifies boldness of face in speaking, showing that a believer by christ hath boldness to go to God by prayer, again the Apostle Says, in him, that is christ, we have not only boldness but access:
in the Originall it is NONLATINALPHABET, which signifies such an accesse which is by manuduction as Isaac took Rebecca; so Christ takes the soule espoused to him by the hand,
in the Original it is, which signifies such an access which is by manuduction as Isaac took Rebecca; so christ Takes the soul espoused to him by the hand,
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 point is fourefold, the first is for instruction in two particulars.
so in the spiritual sighed of the soul which it hath of God, there is required a diaphanous and perspicuous medium, which is christ the Mediator, through whom the soul by faith sees him that is invisible, it is christ that draws near unto God for his Friends. John 20.17. and they draw near to God by christ. Hebrew 10.19.22. The application of this point is fourfold, the First is for instruction in two particulars.
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.
It was a great dignity for Ruth to be espoused to Boaz; but a greater honour and favour for a poor soul to be married to christ, whose nature is Goodness, whose greatness is infiniteness, whose power is omnipotency, whose work is mercy, whose anger is Justice, whose throne is sublimity, whose will is equity, whose life is felicity, and whose age is eternity.
First then they must adorne themselves that Christ may take delight in them; all delight proceedes from some correspondencie in comelinesse, affection, and action.
First then they must adorn themselves that christ may take delight in them; all delight proceeds from Some correspondency in comeliness, affection, and actium.
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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.
so that christ may take content and delight in his Saints espoused unto himself, they must adorn themselves whereby they may become like unto him, he is clothed with holiness and righteousness as with a garment, he is full of beauty and enamouring comeliness, that like then may rejoice in like, the soul must be adorned that christ may say of the soul as Sampson did of Delilah. Judges 14.3. She Pleases me well; this the Psalmist sweetly Expresses, Psalm 45.14.
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. 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.
if it be asked what this needlework of diverse colours is. I answer not any outward ornament mentioned Isaiah 3.18.19.20. not that strange apparel condemned by the Prophet, Zephaniah. 1.8. These outward Ornament Are not the Ornament wherewith Christ Spouse must be clothed, that christ may take delight in her, these make the soul many times more deformed in the sighed of christ, these Are the world's Livery, which the Servants of the world for the most part Are clothed withal; Therefore the Psalmist, Psalm 45.13. Expresses what the Ornament of Christ Spouse Are.
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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;
A believer in outward appearance hath little glory, Therefore the Church complains. Cant 1.5. I am black but comely, black 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:
black through persecution and the scorching flames thereof, but comely in the eyes of christ, who looks on my inward beauty that cannot be seen by the world:
so then the inward ornaments wherewith Christs Spouse must adorne her selfe are the heavenly dispositions, vertues, qualities, and graces of the soule;
so then the inward Ornament wherewith Christ Spouse must adorn her self Are the heavenly dispositions, Virtues, qualities, and graces of the soul;
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 NONLATINALPHABET, put on as a garment or ornament,
Put on Therefore as the elect of God, holy and Beloved, bowels of Mercies, kindness, humbleness of mind, meekness, long suffering, etc. put on, the word in the original is, put on as a garment or ornament,
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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 mercy, kindness, humility, etc. this is the needle work of diverse colours wherewith the Kings daughter must be adorned when she is presented to the King, called a needle work of diverse colours, in regard of the variety of graces that this needlework consists of,
Secondly, this teacheth the Saints, a second duety to preserve their spirituall chastitie, and to carry themselves as pure virgines towards their husband Christ:
Secondly, this Teaches the Saints, a second duty to preserve their spiritual chastity, and to carry themselves as pure Virgins towards their husband christ:
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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:
and this jealousy that Paul had over the believing Corinthians, should every believing soul have over it self, that christ may have no occasion to be jealous of the Souls entire affection to himself alone:
therefore more than ordinarily vigilant must the Saints be that are espoused to Christ, to avoyd spirituall fornication, which is committed when the soule prostitutes it selfe to the least sinne,
Therefore more than ordinarily vigilant must the Saints be that Are espoused to christ, to avoid spiritual fornication, which is committed when the soul prostitutes it self to the least sin,
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.
than for rhe soul to be difiled with this sin, Therefore Ezekiel 36.25. it is joined with filthiness, from all your filthiness, and from all your Idols, will I cleanse you, Says the Lord.
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Secondly, with covetousnesse and inordinate love of the world, this is the second sinne with which the soule more hainously commits spirituall fornication:
Secondly, with covetousness and inordinate love of the world, this is the second sin with which the soul more heinously commits spiritual fornication:
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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;
this the Apostle James cleareth, James 4.4. You Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God? whosoever Therefore will be a friend of the world is an enemy of God, this spiritual adultery with the world is so much more grievous than carnal adultery;
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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:
A third sin is corporal uncleanness. 1 Cor. 6.15. the Apostle shows this, affirming that a man by this sin Takes the members of christ and makes them the members of an Harlot:
This duty of a wife the Heathen 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,
This duty of a wife the Heathen Philosopher found out, affirming that a well ordered woman ought to esteem the carriage of her husband to be a Law of her life imposed by God,
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:
yet in the present instance betwixt christ and his Spouse it fails not, Christ life being a pattern of purity and perfect holiness and absolute Obedience in every particular:
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and righteousnesse towards man, by her meeke, humble, courteous and mercifull carriage towards al, expressing in her life, the life of her husband Christ.
and righteousness towards man, by her meek, humble, courteous and merciful carriage towards all, expressing in her life, the life of her husband christ.
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,
The Disciples of John asked christ why they fasted, but his Disciples fasted not, christ seems to tell them that they had reason to fast and mourn 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,
and they deprived of his presence, but as yet his Disciples enjoyed the presence of their Master, the delightful residence of their endeared Bridegroom,
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,
so it is with every believer in regard of Christ spiritual presence, they enjoyed for a while his corporal presence, exceedingly rejoicing in the fruition of it, drinking in with great delight the gracious words and Saving Doctrine that flowed from his blessed lips, with great admiration, beholding his glorious Miracles which he did by his divine power,
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:
it is so with the believing soul in regard of Christ spiritual presence, sometime christ gives the soule• sensible feeling and apprehension of his Sweetest residence in it, At which time the soul Takes a full draught of unspeakable and ravishing joy, At other times christ for Some Reasons best known unto himself, withdraws himself in regard of any sense and feeling of his presence by the soul:
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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;
now At this time the Souls former songs Are turned into sighs, its melody into mourning, its feasting into fasting, all its former joy for the presence of christ its Bridegroom, into Saddest dejection for the withdrawing of the Bridegrooms presence;
of the like carriage is Christs Spouse in the absence of Christ, see the Churches carriage, 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.
of the like carriage is Christ Spouse in the absence of christ, see the Churches carriage, Cant 3.1, 2, 3. By night on my Bed I sought him whom my soul 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,
By night, that is, by solitary and Deepest meditation, upon my Bed, that is, when she Thought her self sure of her Beloved, supposing him to be with her, she misses his company,
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,
does she not fit still as content to be deprived of the presence of her bridegroom? No, she now resolves to arise and to go about the city and the streets, (noting her diligent search) to seek him whom her soul loved,
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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 yet she finds him not, will she yet leave off inquiring having lost so much labour? No, she resolves upon a third enquiry After christ of the Watchmen,
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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,
if wanting Christ residence thou Canst be of a cheerful heart, of a careless mind 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,
or any other of his Ordinances, it is an evident Signen as yet thou never enjoyest such an husband as christ, who After his espousals with the soul leaves such an impression of his love,
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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.
and such a liking of his presence and communion, that let the soul be deprived but a while of christ, it cannot rest till it hath got him again by the nearest embracings of Faith.
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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:
it is so with Christ spouse being once betrothed to him, she Desires the consummation of the marriage in heaven, where she may rest and repose her self, in a more near communion, in the arms and bosom of jesus christ:
Hence Saint 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.
Hence Saint Bernard affirms that in this life the marriage dinner is only celebrated, but in heaven the marriage Supper is prepared, where the soul shall be fed with rarer dainties and be satisfied even to a spiritual inebriation, with the fullness of God's house.
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,
In like manner in this life, while the marriage dinner lasts, there may be want of wine, that is, want of the sense of Christ presence, his favour and love,
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,
when he will turn all the waters of afflictions, into the wine of consolation, and the soul shall have access to christ, the fountain of all comforts, there to fill and satisfy it self with what the heart is capable of, there being then a more intimate communion betwixt christ and a believer in heaven,
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Hence was it that good 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 Augustine sayd, I desire to dye, that I may see Christ my Saviour, I refuse to live, that I may live with Christ.
Hence was it that good Monica the mother of Augustine cried, what do we Here? why depart we not swifter? why fly we not away from hence? Hence was it that her son Augustine said, I desire to die, 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,
It is with a believing soul in this life, as with a man in a journey in a strange Country, who though At his Inn, where he lodgeth, he hath a warm Chamber, good fire, wholesome victuals, a soft and refreshing Bed,
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:
true it is, I have a good lodging, kind entertainment, wholesome victuals, 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 mind, ever in his Desires:
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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,
having a loving wife, dutiful children, faithful Servants, his Barns stuffed with grain, his pastures stocked abundantly with Oxen and sheep, his coffers replenished with the most precious of metals,
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,
so that he lacks nothing that can give an honest heart content, yet he cannot but be ever and then thinking within himself, I have wife, children, Lands, livings,
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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.
but what Are these to the society with my Sweetest Saviour, and most delightful Bridegroom; desiring to leave all to be with christ which is best of all.
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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,
yea life it self, that thou art not content to leave, that thou Mayest have that intimate communion with christ in heaven? Thou Mayest justly Fear 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.
neither ever Hadst any acquaintance with him, for if thou Hadst, the best of worldly excellencies could not retain thy soul from a desire to be with christ in heaven.
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In the third place, this Spirituall marriage is discovered by the affection of love. A soule married to Christ loveth all that have any alliance with Christ.
In the third place, this Spiritual marriage is discovered by the affection of love. A soul married to christ loves all that have any alliance with christ.
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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;
now who they be that have alliance and friendship with him christ himself declares. First, that those Are his brothers, Mark 3.35. who do the will of God, whose Father is his Father, whose God is his God;
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.
as it was betwixt Jehoshaphat and Ahab. 2 King. 3.7. when they agreed together to go against Moab to battle, Jehoshaphat said, 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.
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:
By this Mayest thou examine thy self whither thou Best espoused to christ or not, to wit, by thy love to all those that stand in the same Relation to christ as thou dost:
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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,
and compassion on this his friend, See 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,
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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:
but the Spouse of christ needs Fear no such arrest of any creditor, the soul hath many creditors that out of christ it is Subject and liable to satisfy:
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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 Law arrests the soul, with a cursed is every one that Continueth not in all things that Are written in the Law to do them, Gal. 3.10. Again Conscience arrests the soul and seconds the Law with this Assump, that the soul hath not continued in the Law but broken it:
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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;
Death and Hell have their arrests too, but christ being the husband of the soul, becomes the undertaker for all these arrests and debts by sin, Sathan, Conscience, Death, or Hell;
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when the Law shall urge its NONLATINALPHABET and rigorous exaction of perfect obedience, then may the beleeving soule answere, my husband Christ hath payd it for me:
when the Law shall urge its and rigorous exaction of perfect Obedience, then may the believing soul answer, my husband christ hath paid 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,
when the Law calls for penalty upon the violation of it self, the believer may answer, christ my husband hath paid it for me, who is made unto me Wisdom, righteousness, sanctification,
and redemption, & as the Apostle speakes, 1 Tim. 2.6. gave himselfe not onely NONLATINALPHABET but NONLATINALPHABET a ransome, but a counter-ransome for all my sinnes, and thus in all other arrests may the soule stop all in Christ:
and redemption, & as the Apostle speaks, 1 Tim. 2.6. gave himself not only but a ransom, but a counter-ransome for all my Sins, and thus in all other arrests may the soul stop all in christ:
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but when once he knew that Paul had written his Epistle to Philemon, to tell him that whatsoever Onesimus owed him he should set it on Pauls score, Onesimus might then with boldnesse returne to his Master Philemon againe:
but when once he knew that Paul had written his Epistle to Philemon, to tell him that whatsoever Onesimus owed him he should Set it on Paul's score, Onesimus might then with boldness return to his Master Philemon again:
then may the soule with boldnesse goe to God, and stop the mouth of all accusers in the world, who can lay nothing to the charge of Gods elect, seeing it is God that justifieth.
then may the soul with boldness go to God, and stop the Mouth of all accusers in the world, who can lay nothing to the charge of God's elect, seeing it is God that Justifieth.
Secondly, this may comfort the soule against the feare of spirituall enemies, the wife that hath a rich and powerfull husband, thinkes her selfe safe from reproaches, injuries, and abuses of others:
Secondly, this may Comfort the soul against the Fear of spiritual enemies, the wife that hath a rich and powerful husband, thinks her self safe from Reproaches, injuries, and Abuses of Others:
Christ will not be wanting to his Spouse in any comfort or succour that a wife expects from her husband, much lesse in protection, one of the meanest duties of a loving husband, therefore Ezek. 16.8.
christ will not be wanting to his Spouse in any Comfort or succour that a wife expects from her husband, much less in protection, one of the Meanest duties of a loving husband, Therefore Ezekiel 16.8.
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This may comfort the beleeving soule, that being once espoused it shall be for ever espoused to Christ, Hosea 2.19. I will betroth thee unto my selfe for ever, saith the Lord unto his people.
This may Comfort the believing soul, that being once espoused it shall be for ever espoused to christ, Hosea 2.19. I will betrothed thee unto my self for ever, Says the Lord unto his people.
Naomi may be deprived of her husband Elimelech in a strange land, because Elimelech was a man subject to the like mortality as all of his owne species are,
Naomi may be deprived of her husband Elimelech in a strange land, Because Elimelech was a man Subject to the like mortality as all of his own species Are,
and is, and shall be unto all eternity, so that which Babylon sayd in a proud and presumptuous manner, Esay 47.8. I shall not see widdow-hood, that upon good grounds and not presumptuously may the soule espoused to Christ affirme of it selfe:
and is, and shall be unto all eternity, so that which Babylon said in a proud and presumptuous manner, Isaiah 47.8. I shall not see widowhood, that upon good grounds and not presumptuously may the soul espoused to christ affirm of it self:
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I shall sit as Queene and never suffer spirituall Widdow-hood, so that the condition of beleevers in this marriage estate with Christ, is farre better than that of Adam in Paradise.
I shall fit as Queen and never suffer spiritual Widowhood, so that the condition of believers in this marriage estate with christ, is Far better than that of Adam in Paradise.
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and man breaking the Covenant there was a dvorce drawne, now God is so farre pleased out of his super-abundant mercy and compassion (not to be found in any but a God infinitely good) to treat of a second marriage to the soule of man divorced from him, which marriage is grounded upon a more sure foundation even upon Christ,
and man breaking the Covenant there was a dvorce drawn, now God is so Far pleased out of his superabundant mercy and compassion (not to be found in any but a God infinitely good) to Treat of a second marriage to the soul of man divorced from him, which marriage is grounded upon a more sure Foundation even upon christ,
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To conclude this, if it be such an happie thing for man and wife so to live together, that the bond of love be not broken till death it selfe doth breake it,
To conclude this, if it be such an happy thing for man and wife so to live together, that the bound of love be not broken till death it self does break it,
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then farre greater happinesse and comfort for a beleeving soule to thinke, that this bond of Spirituall wedlocke shall not be broken by death it selfe,
then Far greater happiness and Comfort for a believing soul to think, that this bound of Spiritual wedlock shall not be broken by death it self,
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It may be a ground of perswasion to every one that is as yet an aliant from Israel, a stranger from God, from his promises, his Christ, that he would accept of Jesus Christ to be the husband of his soule,
It may be a ground of persuasion to every one that is as yet an aliant from Israel, a stranger from God, from his promises, his christ, that he would accept of jesus christ to be the husband of his soul,
and be made a member of the Common-wealth of Israel, and of one that was a farre off made nigh to God in Christ by Spirituall alliance. Iohn 3.29. the Baptist stiles himselfe a friend of the Bridegroome. 2 Cor. 11.2.
and be made a member of the Commonwealth of Israel, and of one that was a Far off made High to God in christ by Spiritual alliance. John 3.29. the Baptist stile himself a friend of the Bridegroom. 2 Cor. 11.2.
Every Minister of the Gospell with the Baptist should be a friend of the Bridegoome, with Paul a spokesman for Christ, this the Apostle sheweth, 2 Cor. 5.20. that he and the rest of his function were Ambassadors for Christ, as though Christ did entreate others by them to be reconciled to him;
Every Minister of the Gospel with the Baptist should be a friend of the Bridegoome, with Paul a spokesman for christ, this the Apostle shows, 2 Cor. 5.20. that he and the rest of his function were ambassadors for christ, as though christ did entreat Others by them to be reconciled to him;
for as great persons, as Emperours and Kings, dwelling in remote places from the virgin Ladies whom they would espouse unto themselves, send entreaties of marriage by their Ambassadors, who use to carry their lively pictures and portratures of their persons,
for as great Persons, as emperors and Kings, Dwelling in remote places from the Virgae Ladies whom they would espouse unto themselves, send entreaties of marriage by their ambassadors, who use to carry their lively pictures and portraitures of their Persons,
in like manner the Lord Jesus the great King, whose Throne endureth for ever, and whose Scepter is a right Scepter, keeping his Court in heaven and that being his glorious Throne where his chiefe residence is, and his greatest glory displayed, he offering conditions of Marriage to poore soules, sends them by the Ministers of the Gospell his Ambassadors,
in like manner the Lord jesus the great King, whose Throne Endureth for ever, and whose Sceptre is a right Sceptre, keeping his Court in heaven and that being his glorious Throne where his chief residence is, and his greatest glory displayed, he offering conditions of Marriage to poor Souls, sends them by the Ministers of the Gospel his ambassadors,
and hath put into their hands the word of his Gospell (Christs love Letter) in which his glorious excellencies and treasures of incomparable benefits, dwelling in him in a plentifull manner are evidently set forth, which the Ambassadors of Christ opening and declaring to the people, cannot but shew forth the excellencies of his person, of his riches, honour, beauty,
and hath put into their hands the word of his Gospel (Christ love letter) in which his glorious excellencies and treasures of incomparable benefits, Dwelling in him in a plentiful manner Are evidently Set forth, which the ambassadors of christ opening and declaring to the people, cannot but show forth the excellencies of his person, of his riches, honour, beauty,
Oh then that God would be pleased (having appointed me an unworthy messenger to this great dignitie as to be his spokesman) to make me an instrument of perswading some poore, blind,
O then that God would be pleased (having appointed me an unworthy Messenger to this great dignity as to be his spokesman) to make me an Instrument of persuading Some poor, blind,
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and now what arguments shall I use to perswade such to this Marriage? Abrahams servant going to take a wife for his Masters sonne Isaac that he might perswade Rebecca and her friends the more forceably, the one to goe with him,
and now what Arguments shall I use to persuade such to this Marriage? Abrahams servant going to take a wife for his Masters son Isaac that he might persuade Rebecca and her Friends the more Forcibly, the one to go with him,
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and the other to part with her, he tells them that the Lord had blessed his Master Abraham greatly, &c. and so by this Argument obtaines his request in perswading Rebecca to goe with him, and her friends to part with her.
and the other to part with her, he tells them that the Lord had blessed his Master Abraham greatly, etc. and so by this Argument obtains his request in persuading Rebecca to go with him, and her Friends to part with her.
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The great God of heaven imploying mee his unworthy servant to intreate a Spouse for his sonne, I can use the same arguments that Abrahams servant did, I wish it might be with the same successe.
The great God of heaven employing me his unworthy servant to entreat a Spouse for his son, I can use the same Arguments that Abrahams servant did, I wish it might be with the same success.
My Master the Almighty God of Abraham, of Isaac, and Iacob, is exceeding great (his greatnesse being infinitenesse) and he is exceeding rich, not onely with Abraham in flockes and heardes, in silver and gold, the cattle upon a thousand Mountaines being his, but he is the possessour of heaven and earth it selfe, the great Commander and Soveraigne Lord of the whole world, rich in himselfe, unspeakeable, incomprehensible and inconceiveable glorious eminencies,
My Master the Almighty God of Abraham, of Isaac, and Iacob, is exceeding great (his greatness being infiniteness) and he is exceeding rich, not only with Abraham in flocks and herds, in silver and gold, the cattle upon a thousand Mountains being his, but he is the possessor of heaven and earth it self, the great Commander and Sovereign Lord of the Whole world, rich in himself, unspeakable, incomprehensible and inconceiveable glorious Eminences,
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the sonne of God installed into his Fathers inheritances offers himselfe to bee married to thy poore soule, whosoever thou art, that wilt accept of him to bee thy Bridegroome:
the son of God installed into his Father's inheritances offers himself to be married to thy poor soul, whosoever thou art, that wilt accept of him to be thy Bridegroom:
Oh that thy soule with Rebecca would accept of this match without farther delay! The Philosopher tells us that sometimes a lover findes fault that he loves above measure,
O that thy soul with Rebecca would accept of this match without farther Delay! The Philosopher tells us that sometime a lover finds fault that he loves above measure,
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what lovely quality can the soule desire in an husband, that are not in Christ? Doth the soule desire riches? With me are riches, Prov. 8.18. saith Wisedome it selfe.
what lovely quality can the soul desire in an husband, that Are not in christ? Does the soul desire riches? With me Are riches, Curae 8.18. Says Wisdom it self.
Doth it desire Nobility of Birth? God the Father witnesses his sonnes Nobility. Thou art my Sonne, this day have I begotten thee, Psal. 2.7. Doth it desire beauty? Christ is fairer than the Sonnes of men, Psal. 45.2.
Does it desire Nobilt of Birth? God the Father Witnesses his Sons Nobilt. Thou art my Son, this day have I begotten thee, Psalm 2.7. Does it desire beauty? christ is Fairer than the Sons of men, Psalm 45.2.
and Legions of Devills were constrained to crouch unto him; hence also by the Prophet was he called Wonderfull and Powerfull, Esay 9.6. Desires the soule goodnesse in an husband? Christs lippes are full of grace, Psal. 45.2. He is a very fountaine of goodnesse.
and Legions of Devils were constrained to crouch unto him; hence also by the Prophet was he called Wonderful and Powerful, Isaiah 9.6. Desires the soul Goodness in an husband? Christ lips Are full of grace, Psalm 45.2. He is a very fountain of Goodness.
Desires it yet Wisedome? Christ is Wisedome it selfe, Wisedome of the Father, and made Wisedome to every beleever, 1 Cor. 1.30. Lastly, desires it glory in an husband? Christ is the King of glory, Psal. 24.8.10. The Apostle remarkeable sets downe all these amiably qualities together, Heb. 1.2.3.
Desires it yet Wisdom? christ is Wisdom it self, Wisdom of the Father, and made Wisdom to every believer, 1 Cor. 1.30. Lastly, Desires it glory in an husband? christ is the King of glory, Psalm 24.8.10. The Apostle remarkable sets down all these amiably qualities together, Hebrew 1.2.3.
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God hath in these last dayes spoken unto us by his Sonne, behold his Nobility, whom he hath appointed heire of all things, behold his Riches, by whom also he made the world, behold his Wisedome, who being the brightnesse of his Fathers glory,
God hath in these last days spoken unto us by his Son, behold his Nobilt, whom he hath appointed heir of all things, behold his Riches, by whom also he made the world, behold his Wisdom, who being the brightness of his Father's glory,
many excellencies are sprinkled up and downe in the Creatures, in an imperfect manner, as some creatures excell in beauty, some in power, some in wisedome,
many excellencies Are sprinkled up and down in the Creatures, in an imperfect manner, as Some creatures excel in beauty, Some in power, Some in Wisdom,
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but all these and many more that are diverse and opposite perfections and vertues in the Creatures, are al in Christ in a most perfect and eminent manner:
but all these and many more that Are diverse and opposite perfections and Virtues in the Creatures, Are all in christ in a most perfect and eminent manner:
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And now O humane soule, what is there in the world in which thou canst finde these things that are to be found in Christ? why dost thou then wed thy heart to riches, honour, pleasure, that cannot satisfie thy soule,
And now Oh humane soul, what is there in the world in which thou Canst find these things that Are to be found in christ? why dost thou then wed thy heart to riches, honour, pleasure, that cannot satisfy thy soul,
and slightest Christ in whom are treasures of riches, supercoelestiall honour, inconceiveable pleasures? Why doest thou give Christ the lowest place in thy heart, that deserves the highest? Why puttest thou the creature above the Creator, who at the first gave thee dominion over the creature? What shall I say to perswade thee to forsake all other lovers, to give entertainement to Christ, that he may espouse himselfe to thy soule? I cannot speake more impressively than in the words of the Father.
and slightest christ in whom Are treasures of riches, supercoelestiall honour, inconceiveable pleasures? Why dost thou give christ the lowest place in thy heart, that deserves the highest? Why puttest thou the creature above the Creator, who At the First gave thee dominion over the creature? What shall I say to persuade thee to forsake all other lovers, to give entertainment to christ, that he may espouse himself to thy soul? I cannot speak more impressively than in the words of the Father.
Why doest thou, O man, wander up and downe by many things, by seeking the good of thy soule and body? Love that one God in which are all good things, and it sufficeth:
Why dost thou, Oh man, wander up and down by many things, by seeking the good of thy soul and body? Love that one God in which Are all good things, and it Suffices:
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and willing to match with him, but yet fearing and secretly saying within it selfe, I am afraide that Jesus Christ will not match himselfe with me, who have nothing in mee that may move Christ to love me,
and willing to match with him, but yet fearing and secretly saying within it self, I am afraid that jesus christ will not match himself with me, who have nothing in me that may move christ to love me,
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and therefore the Apostle affirmes that the Israelites going about to establish their owne righteousnesse, did not submit themselves to the righteousnesse of God, which is the righteousnesse of Christ layd hold on by faith, Rom. 10.3.4.
and Therefore the Apostle affirms that the Israelites going about to establish their own righteousness, did not submit themselves to the righteousness of God, which is the righteousness of christ laid hold on by faith, Rom. 10.3.4.
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Therefore in that thou sayest thou art poore, base, blinde, naked, miserable, and wretched, and if withall thou art truely sensible of this thy poverty, thy filthinesse and wretchednesse, touched also with a deepe apprehension of thine own unworthines to be joyned in Marriage to Christ, thou hast spoke a word ere thou wert aware, that may give thee comfort and hope, that thou art such a one to whom Christ will espouse himselfe:
Therefore in that thou Sayest thou art poor, base, blind, naked, miserable, and wretched, and if withal thou art truly sensible of this thy poverty, thy filthiness and wretchedness, touched also with a deep apprehension of thine own unworthiness to be joined in Marriage to christ, thou hast spoke a word ere thou Wertenberg aware, that may give thee Comfort and hope, that thou art such a one to whom christ will espouse himself:
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it was a good policie in the Gibeonites, Iosh. 9.4, 5, 6. that they might move Ioshuah to enter into covenant with them, they workt wittily, taking old sackes upon their Asses,
it was a good policy in the Gibeonites, Joshua 9.4, 5, 6. that they might move Joshua to enter into Covenant with them, they worked wittily, taking old sacks upon their Asses,
It would be as good a policie for a poore soule in moving Christ to enter into league and covenant with it, to come unto Christ with an abased, naked and ragged heart, rent in peeces with deepe contrition,
It would be as good a policy for a poor soul in moving christ to enter into league and Covenant with it, to come unto christ with an abased, naked and ragged heart, rend in Pieces with deep contrition,
I am content to be married to Christ, but loath I am to part with such a sinne that affords me so much honour, credit, dignity, and riches. To this I answere:
I am content to be married to christ, but loath I am to part with such a sin that affords me so much honour, credit, dignity, and riches. To this I answer:
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whereas then the soule pretends a willingnesse to accept of Christ, and yet withall an unwillingnesse to part with some darling sinne, the reason is because the soule consults with flesh and blood, with corrupt nature, that alwayes (as Ahab sayd of Michaiah in another case) prophesieth evill to the soule, opposing it selfe against the eternall welfare thereof.
whereas then the soul pretends a willingness to accept of christ, and yet withal an unwillingness to part with Some darling sin, the reason is Because the soul consults with Flesh and blood, with corrupt nature, that always (as Ahab said of Michaiah in Another case) Prophesieth evil to the soul, opposing it self against the Eternal welfare thereof.
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refuse saith flesh and blood, wilt thou forsake thy former delights, thy Dalilahs, in whose lap thou hast tooke so many a contentfull sleepe, wilt thou forsake such a way of gaine, which hath beene the maintenance of thy selfe and family? Hereupon the soule resolves upon a plaine deniall,
refuse Says Flesh and blood, wilt thou forsake thy former delights, thy Delilahs, in whose lap thou hast took so many a contentful sleep, wilt thou forsake such a Way of gain, which hath been the maintenance of thy self and family? Hereupon the soul resolves upon a plain denial,
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would the soule then accept of Christ in his owne way, the best direction that can be given to the soule in such a case is, that it should not consult with flesh and blood and corrupt nature in this case,
would the soul then accept of christ in his own Way, the best direction that can be given to the soul in such a case is, that it should not consult with Flesh and blood and corrupt nature in this case,
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but to doe as Paul did, Gal. 1.16. Who upon Gods call and the Revelation of his Sonne, in him immediately obeyed, and consulted not with flesh and blood.
but to do as Paul did, Gal. 1.16. Who upon God's call and the Revelation of his Son, in him immediately obeyed, and consulted not with Flesh and blood.
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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.
now there is nothing of greater necessity than for the soul to accept of christ: does christ then offer himself 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 Seneca, not by subtilty of argument, but by force and violence.
Does he bid thee forsake thy Sins for him, Delay not the business, consultation and Delay in this case is dangerous, we must fight against our affections, Says Senecca, not by subtlety of argument, but by force and violence.
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so if thy right hand cause thee to offend, cut it off, in the originall it is NONLATINALPHABET, which signifies in the emphasis of the word, chop it off, not saw it off by degrees,
so if thy right hand cause thee to offend, Cut it off, in the original it is, which signifies in the emphasis of the word, chop it off, not saw it off by Degrees,
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,
A soul in like manner resolves to leave its Sins, and to accept of christ, it begins to leave this sin and that sin, it finds this to be harsh to its corrupt nature to part with these Beloved darlings, upon this it begins to consult with its own deceitful and corrupt self,
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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,
the best Way for the soul suddenly to part with all sin, even with the Whole body of sin, resolving steadfastly through the power of an Almighty God, never to commit the least sin wittingly or willingly any more,
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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,
and the soul being winded up to this firm resolution and keeping it self so by the power of God's Spirit assisting, the divorce of sin will not be so grievous, the victory less difficult,
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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;
part with all thy Sins in exchange for this precious pearl, and I will assure thee this, that although the parting with thy Sins may seem grievous to thee for the present;
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.
no more let this parting with thy Sins trouble thee, for thou shalt instead of carnal base and sensual delight in the enjoying of sin, have an inconceiveable delight in the enjoying of Iesus christ, the husband of thy soul, a sip of which pleasure to be found in christ will assuage the desire of the best of carnal delights.
heare the opinion of 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.
hear the opinion of Bernard, that is only true joy that is conceived of God, to which all other mirth being compared is but sorrow, all other sweetness, grief and bitterness.
Aske holy 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:
Ask holy Augustine and he is of the same opinion, for thus he prays unto God, Lord give me to drink of the brook of heavenly pleasure, that I may never taste any more of the poisonsome sweetness of worldly things:
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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,
Last of all, let christ himself be witness, who affirms that it was his meat and drink to do the Will of his Father in heaven, showing 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,
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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 is to all his members, to walk in the ways of God, and in Obedience to his commandments enjoying thereby the peace of Conscience in assurance of God's love which is a continual feast,
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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:
and now, Oh resolute soul for christ, art thou content to accept of christ for thy husband upon his own terms, 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:
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,
even with the variety of graces, and when the Lord jesus, the endeared Bridegroom of thy soul, shall come At the Last Day, he will account of thee as a wise Virgae having the Oil of Grace in thy Lamp,
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 stabilitatē. Aug. q. •1.
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 stabilitatē. Aug. q. •1.
Amat profecto castè quae ipsum, quem amat, quaerit, non aliud quid praeter ipsum. Bern. Serm. 7. in Canti•. Sponsa non petit libertatem, non mercedem, non haereditatem, sed osculum more planè castissimae sponsae, ac sacrum spirantis amorem, nec •omnino valen tis flammam dissimulare, quam patitur, osculetur, inquit, me osculo oris sui, quasi dicat, quid mihi est in coelo, & a te quid volui super terram. Bern. ibid.
Amat profecto castè Quae ipsum, Whom amat, Query, non Aliud quid praeter ipsum. Bern. Sermon 7. in Canti•. Sponsa non petit libertatem, non mercedem, non haereditatem, sed osculum more planè castissimae Sponsa, ac sacrum spirantis amorem, nec •omnino Valen this flammam dissimulare, quam patitur, osculetur, inquit, me Kiss oris sui, quasi dicat, quid mihi est in coelo, & a te quid volui super terram. Bern. Ibid.
Amemus nos Christum ejusque semper quaeramus amplexus, & facile videbitur omne difficile, brevia putabimus universa quae longa sunt. & jaculo illius vulnerati perhorarum momenta dicemus: Heus, me quia pereginatio mea prolongata est. Hier. scribeus ad Eustochium.
Amemus nos Christ ejusque semper quaeramus Amplexus, & facile videbitur omne difficile, Brevia putabimus universa Quae Longam sunt. & jaculo Illius vulnerati perhorarum momenta dicemus: Heus, me quia pereginatio mea prolongata est. Hier. scribeus ad Eustochium.
Dic nobis tu qui preparas quid preparas: replebiniur bonis domus tuae, sed quib•s bonis? vine, olco, f•umento? sed haec novimus videmus & fastidimus, id quaerimus quod oculus non vidit Bern. Serm. 11. in Caniic.
Die nobis tu qui preparas quid preparas: replebiniur bonis domus tuae, sed quib•s bonis? vine, olco, f•umento? sed haec novimus Videmus & fastidimus, id Seeking quod oculus non vidit Bern. Sermon 11. in Caniic.
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.
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 progeny of God and his Church, no other Parents but such as beger earthly children to a natural life, etc. D. Taylor on Tit. p. 65.
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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.
Et si multi gehennam omnium malorum supremum atque ultimum Putant. Ego tamen sic censeo, sic affiduò predicabo, Much acerbius esse Christ offendere, quam Gehenna malis vexari Chrysostom in Mathew Hom. 37.
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.
Anima Quae diligit God Sponsa vocatur haec enim duo nomina, Sponsa & Sponsus, maximè in•icant internos affectus, hic enim omnia communia sunt, una Hereditas, una domus, una mensa, Unus lectus, una Caro. Bern sermon. 7. in Cantio.
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.
Dum anima adhaeret sponso Sue, & audit verbum His, & ipsum complectitur, sine dubio ab ipso semen suscipit, inde nascetur generosa progenies, inde Chastity orietur, inde justitia, inde patientia, inde mansuetudo, & charitas atque omnium Virtues proles veneranda succedet. Origen. Hom. 20. in 25. Numb.
Vnde tibi ô humana anima unde tibi hoc, unde tam in aestimabilis gloria, ut ejus sponsa merearis esse in quem deside•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.
Vnde tibi o Humana anima unde tibi hoc, unde tam in aestimabilis gloria, ut His Sponsa merearis esse in Whom deside•ant Angeli prospicere? unde tibi hoc, ut ipse fit Sponsus Thy cujus pulcritudinem Sol & Luna mirantur, ad cujus nutum universa mutantur. Bern. Ser. 2. Dom, 1. post. Epistle 1.
In sola anima pulchritudo, & turpitudo apparent, & ideo is solus verè puicher est, qui est virtute praeditus Clem. Ale•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 •oribus non pulchritudine carmò, sed pulchritudine mentis. Beru. de modo bene vivend•. Sor. 9. Ezek. 16.8.9.10.
In sola anima pulchritudo, & turpitudo apparent, & ideo is solus verè puicher est, qui est virtute praeditus Clem. Ale•an. Padog. l. 2. c. 12. Illis ampla satis forma Chastity. Tibullus. Elig. l. 1. Eleg 2. Palchritudo tua fit Bona vita, stude itaque placere Christ, non pretiosis vestibus, sed bonis •oribus non pulchritudine carmò, sed pulchritudine mentis. Beru. de modo bene vivend•. Sor. 9. Ezekiel 16.8.9.10.
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.
Si susceperi:, o homo, in cubili Spirits 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 cord 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 cogitation, sed corpus quidem velut Templum ▪ Quoddam Or thalamum sponsi habeat praeparatum. Basil. l. de vera Virg.
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.
Mundi amor & Dei, pariter in tuo cord cohabitare non possunt, quemadmodum iidem oculi coelum pariter & terram Nequaquam aspiciunt. Aug. (vel quisquis est auctor) libro de duodecim abusionibus Grade. 7.
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.
Quemadmodum Iacobus Magna cum alacritate migravit in Egyptum ut There videret gloriam Iosephi. Gen. 45.18. sic nos ad caelum properemus ut There videamus gloriam Christ Chemistry Harm. Evangelist p. 1679.
Bern. serm. in iliud. Ecce nos reliquimus omnia. Anima, inquit, rationalis caeteris omnibus occupari potest, repleri non potest. Anima rationalis facta est capax majestatis tuae, ut a te solo, & a nullo alio possit repleri, Aug. in Soliloq. c. 30.
Bern. sermon. in iliud. Ecce nos reliquimus omnia. Anima, inquit, rationalis caeteris omnibus occupari potest, repleri non potest. Anima rationalis facta est capax majestatis tuae, ut a te solo, & a nullo Alio possit repleri, Aug. in Soliloquy. c. 30.
Quid per multa vagaris, •omuncio quaerendo bona animae tur & corporis tui? Ama unum bonum in quo sunt omnia bona, & sufficit: desidera simplex bonum, quod est omne bonum & satis est. Aug. vel quisquu est auctor. l. de Spit. & Anima.
Quid per Multa vagaris, •omuncio quaerendo Bona Spirits tur & corporis tui? Ama Unum bonum in quo sunt omnia Bona, & sufficit: desidera simplex bonum, quod est omne bonum & satis est. Aug. vel quisquu est auctor. l. de Spit. & Anima.
Altus est Deus, humilis est Christianus. Si vult ut altus Deus v. cinetur illi, ille humilis sit, magna mysteria, fratres, Deus super omnia est. Erigris te & non illum tangis, humilias te, & ipse ad te descendit. Aug. in Psal. 34.
Altus est Deus, Humilis est Christian. Si vult ut altus Deus v. cinetur illi, Isle Humilis sit, Magna Mysteries, Brothers, Deus super omnia est. Erigris te & non Ilum tangis, humilias te, & ipse ad te descendit. Aug. in Psalm 34.
