BEing entreated to this seruice, This Sermon was preached as a Mariage. my desire was to handle some such Scripture, as might occasion me both to deliuer something agreeable to the cause of our present meeting, and withall to speake that which might concerne vs all, as we be Christians. [Page 2] Should I speake nothing of Ma­riage duties, happely when I had done, it might be said of some, what was this Sermon to the present busines? Should I treat therof only? many (perhaps) might go away with a conceit, that they had heard no­thing which did much concerne them. This text I trust shall fit both turnes; of which I will not doubt to say, as Iacob did of his pretended venison: The Lord hath brought it to my hands Gen. 27.20.. I entreat you to sit vp and eat thereof, that your soules may blesse mee, when you shall find that I haue presen­ted you with such sauoury meat, as either you doe loue, or els ought, (if your stomakes be well affected) to desire.

The state of the Text.Touching this Text, I pray you in a word to conceiue thus much. Ceremonies haue been in all ages of the Church, because of the di­uersity of mens affections an occa­sion [Page 3] of contention. They which haue agreed well together in the Maine, yet haue been exceedingly heated, and (as is said of Paul and Barnabas Act. 15.39.) stirred one against the other in the Bye, and hereby the chiefe businesse hath beene much letted, and the common enemie much aduantaged. Sathan (the enginer of all mischiefe) practized this stratagem in the daies of our Sauiour. When he perceiued how the Truth grew and preuailed by the vniforme proceedings of Iohn Baptist and Christ, he endeuoured to make a Rent (if it were possible) betwixt them by promoting a question about Fasting. Iohn tray­ned vp his disciples in much out­ward strictnesse, the follower; of our Sauiour liued (as might seem) after a more easie fashion. Here now grew a question; How could the freedom of Christs disciples be iustified without condemning the [Page 4] austeritie of Iohn: and if Iohns strictnesse was good, surely then the libertie of Christ could not be approoued. This mooued the wic­ked Pharisees to taxe them both, & to say (as they did) that the one had a Deuill, and the other was a Glutton Luk. 7.33.34. This matter was set a foot by some of Iohns approouers and the Pharisees ioyned with them: indeed to them it would haue been a ioy to haue seen Christ and Iohn by the eares. The chal­lenge is made something peremp­torily in the former verse, Why doe not thy disciples fast? Now my Text is Christs plea for clearing of him­selfe, and for deciding of the diffe­rence: Can the children of the mariage chamber mourne &c. Wherein hee compares himselfe to a Bride­grome, and his Disciples to the spe­ciall guests chosen to accompanie the Bridegroome. Now a Wed­ding (saith he) you all know, is a [Page 5] time of mirth, not of mourning, of feasting not of fasting; will you that I should now stint my Disci­ples as Iohn doth his? Should I, during the time of this my com­fortable presence with them, apply them to this sadder course of fa­sting? It fitteth not with that plen­ty of reioycing, which my being among them doth afford. Indeed there is a time approching, in which I shall bee taken from them, that will be a time of humiliation, then shall they Fast. Thus haue you the state of this Scripture.

For order in handling it, The order in handling is. I will follow this course. Sith it is a si­militude fetched from such a busi­nesse as hath giuen Being to this dayes meeting, I will first speake of such things, as out of the Text may concerne the present occasion, and then of such things as were prin­cipally intended by our Sauiour and doe concerne vs all. Respe­ctiuely [Page 6] to the occasion, I will treat of two particulars. 1. The title of a Bridegroome applyed to Christ. 2. The lawfulnes of reioycing to­gether, when wee are called to the companie of a Bridegroome.

It is manifest to al who conceiue ought, that by the title of a Bride­groome our Sauiour ment himselfe. In Math. Chap. 25. he which in the first verse is called the Bridegroome, in the thirteenth, is termed the son of man. The Church is his Beloued Can. 1.8.. This life is the time of Wooing & Betrothing. The Ministers of the Gospell are the Bridegroomes friends Ioh. 3.29., and do beseech, as in Christs steed 2. Cor. 5.20., they are busied in preparing the Church for one husband, and to present her as a pure virgin vnto Christ 2. Cor. 11.2.. The assurances are here drawne vp, and he hath giuen his word in his Word, vnto her, that he will marry her vnto him for euer, in iudgment, in mercy and in compas­sion [Page 7] Hos. 2.19.. Earned is giuen Eph. 1.14.: A ioyn­ture is made, Thee shall be an Heire annexed with Christ Rom. 8.17. He sendeth her euer and anon tokens of loue, spirituall blessings in heauenly things Eph. 1.3., shee shall not bee destitute of any gift 1. Cor. 1.7.. Hee is but gone before to prepare a place for her & her train in the many mansions of his Fa­thers house Ioh. 14.23.. He will returne, and the last day of the World, shall be the first day of her full enioying him. Now shee cryeth as the mo­ther of Sisera, Why is his chariot so long, why tary the wheeles of his cha­riot Iudg. 5.28.? and still beggeth with him by sighes vnexpressable, Returne my welbeloued Cant. 2.17., but then the mari­age shall be consummate, and shee shall be euer with the Lord 1. Thes. 4.17.. Thus you see how well the title of a Bridegroome agreeth vnto Christ: I wil not worke so much as I could out of this title, respectiuely to the matter of Mariage; onely this: [Page 8] This name giuen to Christ doth teach euery one that carieth the same title two things. 1. How to chuse his Loue. 2. How to loue his choise. The 1. Doct. Touching the former of these I set downe this doctrine. That in chusing a spouse there ought more respect to be had to inward good­nesse then to outward goods. Such hath been the course of this our Bridegroome. In seeking of a Church and people to himselfe, what eye hath he caried to nobili­tie of birth, to betternes of bloud, to propernesse of person, to exact­nesse of beauty, to abundance of wealth, to any manner of outward thing? Hee seeth not as man seeth 1. Sam. 16.7.. He craueth no bullocke out of the house, nor goate from the fold Psal. 50.9.. Hee deligh­teth not in the legs of any man Psal. 147.10.. He requesteth not the rich more than the poore Iob 34.19., but in euery nation he that fea­reth God and worketh righteousnesse is accepted with him Act. 10.35.. All that he re­quireth [Page 9] is to feare him, to walke in his wayes and to loue him Deut. 10.12.. His maine expectation is, that his beloued be all glorious within Psal. 45.13., that shee be dec­ked inwardly with lowlines of mind 1. Pet. 5.5., the hid man of the heart is before him a thing much set by 1. Pet. 3.4.. Now I demand, shall his example who is the author and finisher of our Faith Heb. 12.2. bee of no value? Should not the same minde bee in vs, which was euen in him Phil. 2.5.? Should wee not shew forth the ver­tues of him that hath called vs 1. Pet. 2.9.? In­deed in true iudgment, that which is to bee desired of a man is his good­nesse Pro. 19.22.. What is beauty without vn­derstanding, but as a Iewell of gold in a swines snout Pro. 11.22.? What benefit to haue a contentious woman with a wide house Pro. 21.9.? Better to dwell in a corner where one may sit dry, than to bee vexed with such a continuall drop­ping Prou. 19.13.. Was Iezabel the better for her paint 2. King. 9.30., or had Ahab any whit the better bargaine in her because [Page 10] shee was the daughter of a King 1. King. 16.31.? Better with Booz to take Ruth from among the gleaners, and with Iacob, to serue seuen yeeres for a wench that keepeth sheep, then to haue an idolatrous Maacah 1. King. 15.13. or a treacherous Athaliah 2 King. 11.1.. The rule of seeking the kingdome of God first Math. 6.33. ought to take place in all our vn­dertakings, especially in Mariage, of which the purpose in Gods or­daining it, is a godly seed Mal. 2.15.: It is the foundation of a familie, and a fa­milie ought to be the modell of a Church, and therefore in it, that should chiefly bee intended, by which religion may be furthered. It is not denyed but outward things in matters of wedlock may be looked too. It is fit, that, as for yeeres, so for estate and meanes there should be a proportion, for God is not the author of confusion 1. Cor. 14.33.. Dauid was not apt by and by to entertaine the motion of marying [Page 11] so much aboue his reach, as with the daughter of a King, himselfe but the son of Ishai the Yeomā 1. Sam. 18.18. &c. It is possible for a man to be either too base or too presumptuous in his choice. Besides, the rule of the Scripture, ( Parents lay vp for the children 2. Cor. 12.14.) bindeth to a care to dis­pose so of them, that as much as may bee, they may enioy, that more blessed thing, to giue rather than receiue Act. 20.25.. But the question is now touching the scope in the matter of choice; not whether Hagar & Sarah may dwell together, but which of the two must be Mistris. The speciall thing: which must bee sought for, must be this, to haue an euen yoke-fellow, which shal be fit in bearing that yoke which Christ calleth to Math. 11.29.. Our Bridegroome propoundeth this as the maine ar­ticle in his wooing: Be holy as I am holy 1. Pet. 1.1. [...]. All the world shall not win him to the contract where this [Page 12] wants. Hee will haue no concord with Belial 2. Cor. 6.15.. This is the rule of choice. What said Iehu to Ionadab when hee was following his course against the posteritie of Ahab and against Baal, Is thy heart vpright as mine is, then giue me thy hand King. 10.15.: such a question were not amisse, for a man to aske the woman, Is thy heart as mine for matters of religion, thus & thus am I, art thou so also? then giue me thy hand: otherwise as Dauid said to Mephibosheth, why speakest thou any more of thy matters 2. Sam 19.29., what should wee treat of portions and ioyntures, when wee be not like to agree together in the principall.

The vse.I demand now of you, haue the men of this generation no need to bee taught this lesson? I would I could perswade as many to learne it, as I know haue need to be taught it. The truth is, generally in mat­ters of choise, religion beareth the smallest stroke. Mee thinkes, the [Page 13] choice of many about wiues, is like that in vse about bargaines and farmes. The questions are (mostly) What is it worth besides the rent? what house vpon it, how neere the market, the mill, the sand? When heare you this, How neere the Church, or, what Minister in the Parish, or, what good Preacher dwelleth by? Thus is it in this matter also; thus it runneth, what portion, what ioynture, how much money in hand, what securitie for the rest? Not a word, how for religion, what knowledge of God, how disposed in things that concerne the kingdome of God? Nay, the truth is, men are so violent this way, that scarsely or­dinarie naturall contentments are looked vnto as they should: where there may be a good lading of that thicke-clay, which the Prophet spea­keth of Heb. 2.6., or that which Achsah, Calebs daughter craued at her ma­riage, springs aboue and springs be­neath Ios. 15.19., men will loue, they haue [Page 14] their affections at commaund. Wanton Dinah, subtle Dalilah, scor­ning Micholl, gainsaying Zipporah, who were not like to bee entertai­ned vpon these termes? Were shee as obedient as Sarah, as wise as De­borah, as religious as the Shanamite, as deuout as Hannah, as well affe­cted to the word as Lydia, yet shall shee bee thrust out with as much contempt as Thamer was by Am­mon, if shee want these 2. Sam. 13.17.. Now, fie vpon this misiudging age, nothing doth more declare the scarsitie of religion among men. The Atheni­ans desiring to finde out their chil­drens inclination, that so they might direct them to such callings as they were fit for, would bring them into a roome full of all man­ner of instruments: look therfore what kinde of instrument any one did chuse, and seemed to take de­light in, to that calling wherto that instrument belonged, their conclu­sion [Page 15] was hee was disposed. So in this, the manner of mens choice doth proclaime their hearts. It is a signe they haue no great loue to religion, sith they make so small enquirie for religion. Their maine call is for wealth, this sheweth that their principall affection is to the world. I pray God that that which is so powerfull to discouer this sin, may bee as effectuall to reforme it, that the guilty may lament it, and they which are yet to come to the occasion of shewing their disposi­tion in it, may auoid it. And thus far of learning to chuse. The next is of louing where we haue chosen.

It is well knowen that Christs loue to his Church is the patterne of that loue which the husband oweth to his wife Eph. 5.25.. Now in Christs loue to his Church two things especially deserue note. 1. Bountie (hee withholds nothing which may bee for his Churches [Page 16] good) 2 Perpetuity (he neuer lea­ueth where he once loueth) I haue loued thee with an euerlasting loue, saith he to his Church: Iere. 31.3. Hence wee are taught, The 2 doct. first, That the Bridegroomes loue to his beloued, ought to extend and reach as farre, as any necessitie in her shall require a supply. Paul saith loue is bountifull 1. Cor. 13.4.: And indeed this is Bounty, to cary that hart to a wife, as to leaue (if it bee possible) no necessity vnsupplied. Is not the loue of Christ to his Church such? Wherin may it be truly sayd that he hath beene sparing, or that hee hath caried the matter with a pin­ching hand? Hauing nothing dearer to himselfe then himselfe, yet in his loue he gaue himselfe as an offring vnto God Ephe 5.2: He hath bound himselfe by promise to his elect, not to leaue them comfortlesse Ioh. 14.18.: he is touched with a feeling of euery infirmi­ty Heb. 4.15., and through his riches he will ful­fill all their necessities Phil. 4.19.. Heere is the [Page 17] proportion and scantling of the husbands loue. What other thing is required when hee is called the Head of the wife Eph. 5.23. but that he should looke out euery way, to protect, to supply, to furnish, to remooue in­conueniences, to procure comforts. What els is intended in that iniun­ction, so ought men to loue their wiues as themselues Eph. 5.28.? Who, vnlesse it be some hatefull miser is pinching, to himselfe? Now, the necessities of a wife which be to be supplied are of two sorts; either inward or out­ward. The inward (which respect the soule) are chiefly to bee looked vnto, the soul being the more wor­thy part. The husband ought to be vnto the wife a kinde of dome­sticall instructor. Wherefore els is she to aske him at home? 1. Cor. 14.35 and how otherwise shall he be the guide of her youth Prou. 2.17., if he be not able and willing to guide her feet in the way of peace Luk. 1.79.. Outward wants must be regarded [Page 18] too. This is that which the spirit of God calleth, the spreading of the wing, Ruth. 3.9. nourishing and cherishing Eph. 5.29.. In­deed I may say as Lot did in ano­ther case, Wherefore els is she come vn­der the Husbands roofe Gen. 19.8.? There must bee mainetenance accor­ding to her ranke and that with cheerefulnesse. (Christ leadeth his Church with benefits and that vn­sought to); And there must be due imployment; her husbands Heart must trust in her Pro. 31.11.. There is no loue where there is niggardlinesse, in the one, and causeles suspition in the o­ther. Heere is the bounty of loue: a tender and a kinde respect had to euery need.

This reprooueth the common neglect. The vse. 1. Husbands seeke little to further the saluation of their wiues: some cannot doe it, so great is their ignorance, and some care not to do it, so little is their conscience. But if thy wife die in her sinne, through [Page 19] thy default, thy not teaching, thy not admonishing, thy not praying with her and for her, God will re­quire her bloud at thy hands. Thou art liable to account for the soule of thy seruant, euen his which is behind the ewes Ps. 78.71., or at the mill Exod. 11.5., much more for hers which lyeth in thy bosome Deu. 13.6., and is ordained to bee an heire with thee of the grace of life 1. Pete. 3.7.2.

Secondly this taxeth the straight­nesse of many husbands in matters of outward conueniency: there is scarcely ought to be gotten from them except it be euen wrung out by importunitie, or wrought out by some indirect and vniustifiable meanes: There is I know an extre­mity of too much vxoriousnesse, such as is in some who are forward to further euery vaine and idle hu­mour of the wife. But there must be a meane betwixt a sparing and a dissolute hand. A good man doth measure his affaires by iudgement Ps. 112.5.: [Page 20] and Loue as it is bountiful, 1 Cor. 13.4. so it is di­screet, for it reioyceth not in Iniquity In vxerem a­lienam omnis a­mor iurpis, in suum numius. Hier.. To another mans wife all loue is dishonest: so is too much to a mans owne not commendable. There may be dotage at home, as well as adulterie abroad Remember the patterne. Christ leaueth the church neither in want, nor in wantonesse, he will supply her in the one, and cut her short in the other. Thus farre of the Bounty of Loue.

The third doct.The second thing imitable in Christs loue is Perpetuity. The Doctrine is, That the husbands loue to his wife must bee continued in stedfast­nesse to the end. This is the glory of our Bridegroome, where hee lou­eth, he loueth to the end Iohn. 13.1.: His gifts & callings are without repentance Rom. 11.29.: No­thing is able to seperate from his Loue Rom. 8.39.. If there be a small fault hee hides it, he remits it, hee may cha­sten it, but he will not cast of for it. When is a man weary of loue to [Page 21] himselfe? When is the head become an enemy to a limme, if it haue a deformity? Nay it doth both tend and tender it so much the more. There is nothing hath right to the abolishment of a mans loue to his wife, but that which maketh her no Wife, and that is, Adultery or death: and yet euen after death there ought to bee a respect to her memory, and after her separation for adulterie, a loue of pity, though not of delight. Reioyce with the wife of thy youth, let her breastes satisfie thee at all times Pro. 5.19.. Constancy is the crowne of euery good action; In­deed good is not good, if it be not perpetuall; and it is one of the qua­lities of Loue not to fall away 1. Cor. 13.8..

This condemneth the inconstan­cy of many mens affections. The vse. Seneca speaketh of one, who was so fond, that he tied his wife to him with his garter: forsooth he could not endure her out of his sight. Such [Page 22] violent loue is in some in the daies of their first acquaintance, that they scarse can tell what belongs to comlines, which yet in time loath as much, as they were ouer aboun­dantly kind in the beginning. It is the glory of mariage when there is both a continuance and a grouth of loue, so that the last parting af­fecteth, with greater griefe, then the first meeting satisfied with content. He that would further this had need of good discretion. It must be his glory to passe by many offences Pro. 19.11.; and to temper himselfe from the ouer-quicke apprehensi­on of euery occasion of distast. His Loue must couer, 1. Pet. 4.8. yea and labour to recouer a multitude of defects. Bitternes and violence must be no guests in his house, and of all other Wraths, it were pity the Sunne should go downe vpon his Eph. 4.26. to his wife. The more tender the loue, the more hard to be sodered, when [Page 23] it hath receiued a cracke. I may say of such breaches as Solomon doth of those betwixt Brethren, they are as the barres of a Palace Pro. 18.19.; it is not ea­sie to dissolue them. These things must be watched against, that loue may bee perpetuall. Thus much how euery bridegroome may learne of this grand Bridegroome, how to chuse his loue and how to loue his choice. In chusing let re­ligion be the maine enquiry. In louing let there be bounty to sup­ply euery want, and constancy to keep the affection strong vnto the End.

Now lest I should be thought to giue instructions but by halues, a word let me adde touching her to whom the Bridegroomes loue must be thus bountifull, thus per­petuall. Out of his duty shee may iudge of hers. Is he bound to loue and shall it be free for her, to an­swere his good affection with neg­lect. [Page 24] If he must be bountifull, surely she must be dutifull, if he must not spare to supplie her, shee must not faile to obey him. If his loue must be to her without change, her fa­shion must be such to him as may occasion no distast. Hee must in­struct, she must learne; he must guide, she must follow, he must ad­monish, she must hearken; he must allow her cheerefully out of his e­state, she must conforme her selfe contentedly to his estate. He must not straiten her, and she must not vndoe him: he must trust her, and she must not deceiue him: he must not be bitter, and she must not be stout. In a word he must euer ac­count her for his Loue, and shee must euer esteeme him as her head. Here is a sweet proportion. I wish it to you that are espoused this day, it shalbe better vnto you then both your estates. So much of that which is to be noted out of the si­militude, [Page 25] agreably to the present occasion.

The next generall thing is the Lawfulnes of reioycing, when we are called to the company of the Bridegroome. Our Sauiour secret­ly insinuateth this to be lawfull: for out of the freedome to be more cheerefull then vsuall at a Mariage, he iustifieth his course of not bin­ding his disciples to the seuerity of fasting, whiles he was present. The 4. Doct. The Doctrine is thus. That there is a law­fulnes of mutuall Reioycing at Mariage Solemnities. I haue alreadie made it to appeare how this Doctrine springeth hence. Christ buildeth vpon this generall ground, that a Mariage is rather a time of gladnes then of mourning. It is well knowne that our Sauiour himselfe, being thereunto inuited, afforded his presence at a Mariage feast in Cana of Galile, yea and by his first miracle supplied there the lacke of [Page 26] wine, ^p a sufficient testimonie of the lawfulnesse of the liberall vse of the creatures of God vpon such an occasion. I remember how in the Prophet Is. 62.5., the Lord describeth the contentment he taketh in his cho­sen, by that ioy which is vpon the mariage day: as a Bridegroome is glad of the Bride, so shall thy God reioice ouer thee. With this sortes the pa­rable, in which the inuiting & cal­ling of men by the Gospell to the grace of God, is shadowed out by a Mariage-feast, celebrated by a king at the nuptials of his sonne, to which many are entreated Matth. 22.. Such courses we read in Scriptures vpon like occasions, as Abrahams feast at Isaacks weaning Gen. 21.8., Iosephs feast at the entertainment of his bre­thren Gen. 43.32., the peoples feast after the returne from captiuitie, when the law had been expounded to them, Neh. 8.10. the Iewes feast, vpon their deliue­rance from Hamans conspiracy Ester. 9.22., [Page 27] In the primitiue Church they had Loue-feasts Iude v. 12.. In a word, our Saui­ours direction how a man should demeane himselfe being inuited to a Mariage-feast, Luk. 19.7. is a sufficient iu­stification of this point: for had the course been vnlawful, he would rather haue vtterly inhibited it then haue deliuered rules of beha­uiour at it.

The vse is not, The vse. to perswade to this cause, or to vrge it, for although we may doe it, yet we are not bound to do it) but to informe vs heerein out of Gods Word, that we may behaue our selues in things of this nature as Men of knowledge, which is the true seasoning vnto euery course. S. Paul saith that the crea­tures of God are sanctified by the Word. 1. Tim. 4.5. Euery man eates, and eating in it owne nature is not vnlawful, but yet euery mans eating is not law­full: So, there is a generall vse of Mariage-feasts, and a Mariage-feast in it owne nature is lawfull, but [Page 28] yet euery mans vsing of it is not good: and why? because it is not sanctified vnto him by the Word, hee goeth to it at aduenture, his consci­ence not hauing any direction and guidance from the Word, and so that which is lawfull in it selfe be­cometh a sinne vnto him. It is a good course for a Christian to bee sure of his warrant for his actions. Whatsoeuer is not of faith is sinne Rom. 14.23.. A­gaine, the lawfulnesse of the thing, bindes to a care to take heed of vn­lawfulnesse in the vse. There be no greater sins committed then in the abuse of lawfull things. The name of (lawful) carieth vs headlong into euill before we be ware. Is it not lawfull to be mery, lawfull to drink wine, lawfull to feast, lawfull to make good cheere, lawfull to weare good clothes? yes verily; but vn­der these precepts, come in riot, lu­xury, intemperance, pride, and a floud of euils. A Christian hath ne­uer more need to feare himselfe, [Page 29] then when hee is to haue to doe in such things, which in themselues may be vsed. Hee is neuer, in any thing, so subiect to a fall, especially in such meetings to solemne feasts, lest the Table of plentie should be­come a snare Psal. 69.22. vnto him. Iob was very iealous of his children, that they blasphemed God in their hearts Iob. 1.5. when they were at their feasts. What great euils doe wee finde in Scripture, to haue accompanied some great feastings, where the fear of God hath not beene. At Nabals, drunkennes 1 Sam. 25.36; at Abshaloms, mur­ther 2 Sam. 13.29; at Ahashuerosh his, a woful breach betwixt him and his wife Ester. 1.10 &c.; at Belshazzars, terrible blasphemy against God Dan. 5.3.4.: at Herods, killing of Iohn Baptist Matth. 16.6.. What iudgemēts read we, to haue ouertaken men in their secure eatings: Elah, smotten and killed while he was drinking 1 King. 15.9.: the Israelites, whiles the flesh was yet betwixt their teeth, before it was chew­ed, the wrath of the Lord was kindled [Page 30] against them Num. 11.33.. Iobs children, the house fell vpon them at their ban­quet Iob. 1.19., I say with the Apostle, These things came vnto them for en­samples & were written to admonish vs. 1. Cor. 10.11. To the end therfore our reioycings and feasting at this or the like occa­sions, may not bee vnlawfull, two things are chiefely to be cared for: First that there be a carefull watch­ing to preuent excesse. Gluttony and Drunkennesse are works of Darkenes Rom. 13.13, & Take heed lest at any time your harts be oppressed with them, saith our Sa­uiour Luk. 21.34. There is a woe to those that continue til they be inflamed Is. 5.11.. It was one of the sins of the ould world, eating & drinking like beasts Matth 24▪38 [...]., as long as the stomacke would craue: A mans eating should be for strēgth not for drunkennesse Eccl 10.17.. The second thing to be cared for, is that God be not banished out of our thoghts but that stil his presence may be re­mēbred & his iudgements conside­red. The neglect heereof is called [Page 31] a Feeding without Feare ^s. Iude. 12. It is one a of the common miseries of fea­sting now a dayes; Men (as they thinke) must lay aside all thoughts and speeches of God and Godlines, or else they suppose they cannot be so mery as they would. Truth is by such meane, they should be re­strained from that which is called mad mirth Eccl. 2.2., otherwise heereby they should be much quickened to an holy reioycing. And thus farre of those two things out of this Text, which concerne the occasi­on; Now it remaineth to speake of the things especially intended by our Sauiour which may concerne vs all. The 5 Doct. Can the children of the Mariage chamber &c? Heere I will teach two doctrines. The one is this: That the true ground of the ioy and reioycing of Gods people, is and ought, to bee the presence of Christ Iesus. This is that which our sauiour here maintaines that the children of God haue a kind of immunity from mouning [Page 32] and from these straiter exercises of humiliation, when the spouse of the Church the Lord Iesus is among thē: To cleere this point, the maner of Christs presence must be enqui­red into. He is either present in bo­dy, as he was at the time of spea­king these words, with his disciples or after a spirituall maner, concer­ning which is that promise, Loe I am with you alway, vntill the end of the world Math. 28.20.: He is spiritually pre­sent, either by outward meanes, or by inward feeling. The outward meanes by which he is present, are the publique ministry and preach­ing of the word, and the free vse of the sacramentes. Hence is it, that Christ is sayd to bee in the mids of such assemblings Math. 18.23, Iohn beheld him in the mids of the seauen golden candlesticks Reu. 1.18.: The Ministers of the Gospell are sayd to bee in his stead 1. Cor 5.20.: in their teaching, the Wise­dome of God poureth out his minde Prou. 1.23., vnto the sons of men. As for in­ward [Page 33] feeling, whē the Lord vouch­safeth it, he is sayd to be neere Ps. 145.18., ac­cording as when hee withdraweth it, he is sayd to absent himselfe Psal. 77.7.8.. So that now the meaning of the do­ctrine is, that the maine matter of all sound reioicing vnto Gods chil­dren, is the liberty of the means of grace, and the euidence which they feel in their soules of Gods fauors? Touching reioycing in the out­ward means, we haue for example the ioy of the men of Bethshemesh at the restoring of the Arke 1 Sam. 6.13., the ioy which was in Hierusalem at the reforming of religiō by Hezekia 2 Chro. 30.21.: the shouting when the foundation of the Tēple was laid after the cap­tiuity Ezra. 2.11., the extraordinary gladnes, when the publique teaching of the Law, which had a long time beene discōtinued, was again established. Nehe. 8.12. In the new Testamēt Samaria had great ioy, for Philips ministry Act. 8.8.: Paul while he lay by the heels yet trium­phed because Christ was preached Phil. 1.18.. [Page 34] By these, we see how the Children of the mariage chāber, take a kind of ho­ly contentment, when the Bride­groome is among them by the out­ward means. Now for reioicing in the inward euidēces of his presence to the soule & spirit, look we vpon Dauid boasting in that ioy of heart, which was giuen him by the Lords lifting vp of his countenance vpon him Psal. 4.7. vpon the Eunuch, going on his way reioicing, because he felt how faith in Christ was wrought in his soule Act. 8.39.: This was Maries ioy, reioicing in spi­rit, that she knew God in Christ was become her Sauiour Luk. 1.46.. This is that ioy which is called Ioy in the holy Ghost Rom. 14.17., peace in beleeuing Rom. 15.13.. Peter termeth it glorious & vnspeakable 1. Pet. 18., and Christ saith it is such as none can take away Ioh. 16.22. The vse..

This serueth very effectually to shew, that they are none of the Bridegroomes Friends, which in these euidences of his presence finde so little sweetnes. Men reioyce in their wealth, in their gettings, in their [Page 35] health, in their beauty, in their ho­nor, in their belly-cheare, in their gay apparrell, in the pleasures of sinne, in the satisfying of their wretched lusts, in the ouerthrow & fall of their enemies. Such thinges as these giue a kind of contentment vnto many: But how scarse are they, which vnfainedly reioyce in the liberty of the Gospell, in the freedome of true religion, in the great mercy and goodnes of God, vouchsafing to reueale vnto vs the knowledge of himselfe in Christ Iesus. Whose spirits are enliued, whose heart leapeth, like the Babe in the wombe of Elizabeth Luk. 1.44., for ioy of this inestimable blessing? Christ is a continuall suter to vs, by the Mi­nistry of his word, he doth in it make loue to our soules, he wooeth vs, he beseecheth & entreateth vs to entertaine him, he offreth vnto vs many tokens of heauenly kind­nesse, many rich graces to which all the Iewels in the earth are not wor­thy [Page 36] thy to bee compared. But (alas) how be these things regarded? who (generally) doth not take more pleasure in an idle tale or in a scur­rilous iest, then in these particulars. Well, we see heere, Christ accounts his presence in his Church, whither in body or in spirit, whither visibly or by meanes, to be as the presence of a Bridegroome to his best be­loued: If we feele our selues to finde no cōfort in those things which are reported to be so full of cōfort; it is a signe we are none of the children of the Wedding, but of those rather, which shalbe shut out & dismissed with that heauy voyce, when yet they shall beg & desire to come in, Depart from me I doe not know you Math. 25.12..

The next Doctrine hence to bee obserued is, That it is the wisedome and duty of gods children in the daies of their reioycing, and then when they haue most comfort by the Bridegroomes pre­sence, yet to thinke vpon and to make prouision for a change. Our Sauiour [Page 37] here saith, that albeit he now vseth his disciples somewhat tenderly, these being (as it were) the daies of his first acquaintance, yet they must not thinke to liue so alwaies, but know rather, that there bee times of more straightnes, and of greater sadnes to be looked for. So that it is plaine, that it is the wise­dome of Gods children, in the daies of their greatest ioy to be in continuall expectation of a time of morning: As the Bridegroome is with them, so they must remember that the Bridegroome may be taken from them. For this cause Christ of­ten told his disciples of hauing affli­ction in the world Ioh. 16.33, of weeping & la­menting, when the world was iocund Ioh. 16.20., of drinking in his cup Math. 23.22., of being hated of all men Math. 24.9.. The poore Iewes were in perplexity, while the King and Ha­man sate drinking in the palace Este. 3.15.. We must resolue to passe through ma­ny stormes, before we attaine to the End of our Faith the saluation of our [Page 38] soules 1. Pet. 1.9.. It is worth the noting, how God in all ages, hath kept a kind of cōtinual entercourse in his church, betwixt peace and persecution, be­twixt quietnes and trouble. It hath neither been alwaies vnder the crosse, nor alwaies flourishing in an outward setlednes. Sometimes in kingdōes & states, the gospell hath been freely preached, the sacramēts ordinarily administred, publique assemblies vsually frequēted, with­out danger: Sometimes againe it hath been intermitted, nay it hath been banished & persecuted, and it hath been as much as a mans life hath been worth, to be knowne to professe it. And as is the state of the church in general, so is it of Christi­ans in particular. Sometimes they hear the Bridegroomes voice secretly & sweetly speaking peace to their soules by his spirit, and this causeth much comfort, sometimes they be much perplexed with doubtings & sad passions, and this occasioneth a [Page 39] great deale of sorrow: Sometimes they haue the voice of ioy and deli­uerance in their tabernaeles Ps. 118.15., & some­times againe, bitter griefe in steed of Felicity Is. 38.17.. How then can it but bee wisedome to expect affliction & tri­bulation. The expectation of it can­not hasten it, nay, it may preuent it, at the lest it shall cause it to be the more easie when it commeth.

Here is a necessary aduertisement for vs. The Vse. Wee now through Gods goodnes, do enioy the Bridegroomes presence, his voyce soundeth amongst vs in the dayly ministry. Happy were wee if we reioyced in it, as we should. If we do, yet let vs not forgette that the Bridegroome may be taken from vs & that there may come daies of greater desola­tion. Who can tell, nay (consider­ing our sinnes) who hath not rea­son to feare, that God will take a­way from vs the meanes of grace, and depriue vs of the comfortable­nes of his blessed word in the com­mons [Page 40] mones thereof? when we shall see a dimning of such Lights, by whose bright shining many haue been cō ­forted; when we shall behold Pul­pits taken vp, with such Prophets as looke out vaine & foolish things for the people, not labouring (as they should) to discouer their Iniquitie, Lam. 2.14., when we shall finde in the multitude such a grosnes of heart, as was sometimes in those of Ierusalem, when, they did not know the things which belonged to their peace Luk. 19.42., then let vs feare the Bridegroomes going. The present condition of the times should worke somewhat with vs: we see or may see, what working, and what plotting there is among Papists, by trecherie and bloudy designes, to put out the Light of the gospell, & to cause the voice of the Bridegr. vtterly to cease. And yet alas we sit still as if there were no danger. It is now verified, which was said of old, The Lord did call vnto weeping & mourning, but behold, ioy and gladnes, [Page 41] eating Flesh and drinking wine Is. 22.12.13.. Thus we go on in a kind of besotted course, till a dart strike through our liuer as an oxe that goeth to the slaughter, or as a Foole to the stockes for Correction Pro. 7.22.23.: Oh that there might be a generall humbling of our selues before the Lord, teares running downe as a riuer, and, our Hearts crying to the Lord Lam. 2.18.. That mischiefe may re­turne vpon the heads of the cōtriuers, & that for his names sake, for his truths sake, for his son Christs sake, the glori­ous gospell of his sonne, the gracious voice of the Bridegroome may be cōti­nued with vs to the end of the world. We haue iust cause to feare the begin­nings of Gods iudgemēts, & yet with al to admire euē his lothnes to depart, like that of old, when the glory of the Lord departed by degrees, first from the Cherub, to the doore of the house Ezek. 10.4., then to the entry of the gate of the Lords house Ver. 19., then from the midst of the city to the moun­taine towards the east side of the city Ch. 11.23.. The Lord would as it were haue vs to en­treat him, he looketh to bee importu­ned. [Page 42] Let vs therfore euen this day vow vnto the mighty God of Iacob Ps. 132.2, that we wil preferre Ierusalem to our chiefe ioy Ps. 132.2., and that we will euē wrastle with the Bride­groome as Iacob did with the Angel Gen. 32.26.. Oh if any thing may keep him yet with vs, sure he shall not depart. It were better to fast before to keep him with vs, thē to fast whē he is gone, to restore him to vs: Better to weepe in Sion, to pre­uent Babell, then when we sit by the ri­uers of Babell, to weepe for Sion Ps. 137.1.: This is the maine vse. Albeit the aduertise­mēt may be further stretched, to eue­ry priuate Christian. Dost thou now feele in thy selfe, euidēces & pledges of the fauor of God in Christ Iesus, it is good to reioice in them, it is good also to know that it is possible for them to be ouerclouded for a time, & that the Lord may call thee to some inward conflicts: Make ready therefore for the Combat: The Bridegroome goeth & cometh not only by giuing and re­moouing the outward meanes, but by giuing & remoouing inward feeling.