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 . 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 a a 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 of contention . They which haue agreed well together in the Maine , yet haue been exceedingly heated , and ( as is said of Paul and Barnabas b b 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 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 c c 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 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 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 d d Can. 1.8 . . This life is the time of Wooing & Betrothing . The Ministers of the Gospell are the Bridegroomes friends e e Ioh. 3.29 . , and do beseech , as in Christs steed f f 2. Cor. 5.20 . , they are busied in preparing the Church for one husband , and to present her as a pure virgin vnto Christ g g 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 h h Hos. 2.19 . . Earned is giuen i i Eph. 1.14 . : A ioynture is made , Thee shall be an Heire annexed with Christ k k Rom. 8.17 . He sendeth her euer and anon tokens of loue , spirituall blessings in heauenly things l l Eph. 1.3 . , shee shall not bee destitute of any gift m m 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 n n 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 o o Iudg. 5.28 . ? and still beggeth with him by sighes vnexpressable , Returne my welbeloued p p Cant. 2.17 . , but then the mariage shall be consummate , and shee shall be euer with the Lord q q 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 : 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 r r 1. Sam. 16.7 . . He craueth no bullocke out of the house , nor goate from the fold s s Psal. 50.9 . . Hee delighteth not in the legs of any man t t Psal. 147.10 . . He requesteth not the rich more than the poore u u Iob 34.19 . , but in euery nation he that feareth God and worketh righteousnesse is accepted with him x x Act. 10.35 . . All that he requireth is to feare him , to walke in his wayes and to loue him y y Deut. 10.12 . . His maine expectation is , that his beloued be all glorious within z z Psal. 45.13 . , that shee be decked inwardly with lowlines of mind a a 1. Pet. 5.5 . , the hid man of the heart is before him a thing much set by b b 1. Pet. 3.4 . . Now I demand , shall his example who is the author and finisher of our Faith c c Heb. 12.2 . bee of no value ? Should not the same minde bee in vs , which was euen in him d d Phil. 2.5 . ? Should wee not shew forth the vertues of him that hath called vs e e 1. Pet. 2.9 . ? Indeed in true iudgment , that which is to bee desired of a man is his goodnesse f f Pro. 19.22 . . What is beauty without vnderstanding , but as a Iewell of gold in a swines snout g g Pro. 11.22 . ? What benefit to haue a contentious woman with a wide house h h Pro. 21.9 . ? Better to dwell in a corner where one may sit dry , than to bee vexed with such a continuall dropping i i Prou. 19.13 . . Was Iezabel the better for her paint k k 2. King . 9.30 . , or had Ahab any whit the better bargaine in her because shee was the daughter of a King l l 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 m m 1. King . 15.13 . or a treacherous Athaliah n n 2 King . 11.1 . . The rule of seeking the kingdome of God first p p 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 q q 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 r r 1. Cor. 14.33 . . Dauid was not apt by and by to entertaine the motion of marying so much aboue his reach , as with the daughter of a King , himselfe but the son of Ishai the Yeoman s s 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 t t 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 u u 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 x x Math. 11.29 . . Our Bridegroome propoundeth this as the maine article in his wooing : Be holy as I am holy y y 1. Pet. 1.1 . ● . All the world shall not win him to the contract where this wants . Hee will haue no concord with Belial z z 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 a a 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 b b 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 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 c c Heb. 2.6 . , or that which Achsah , Calebs daughter craued at her mariage , springs aboue and springs beneath d d Ios. 15.19 . , men will loue , they haue 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 e e 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 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 f f 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 good ) 2 Perpetuity ( he neuer leaueth where he once loueth ) I haue loued thee with an euerlasting loue , saith he to his Church : g g 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 h h 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 i i Ephe 5.2 : He hath bound himselfe by promise to his elect , not to leaue them comfortlesse k k Ioh. 14.18 . : he is touched with a feeling of euery infirmity l l Heb. 4.15 . , and through his riches he will fulfill all their necessities m m Phil. 4.19 . . Heere is the proportion and scantling of the husbands loue . What other thing is required when hee is called the Head of the wife n n 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 o o 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 ? p p 1. Cor. 14.35 and how otherwise shall he be the guide of her youth q q Prou. 2.17 . , if he be not able and willing to guide her feet in the way of peace r r Luk. 1.79 . . Outward wants must be regarded too . This is that which the spirit of God calleth , the spreading of the wing , s s Ruth . 3.9 . nourishing and cherishing t t Eph. 5.29 . . Indeed I may say as Lot did in another case , Wherefore els is she come vnder the Husbands roofe u u 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 x x 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 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 y y Ps. 78.71 . , or at the mill z z Exod. 11.5 . , much more for hers which lyeth in thy bosome a a Deu. 13.6 . , and is ordained to bee an heire with thee of the grace of life b b 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 c c Ps. 112.5 . : and Loue as it is bountiful , d d 1 Cor. 13.4 . so it is discreet , for it reioyceth not in Iniquity e e 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 f f Iohn . 13.1 . : His gifts & callings are without repentance g g Rom. 11.29 . : Nothing is able to seperate from his Loue h h 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 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 i i 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 k k 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 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 l l Pro. 19.11 . ; and to temper himselfe from the ouer-quicke apprehension of euery occasion of distast . His Loue must couer , m m 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 n n Eph. 4.26 . to his wife . The more tender the loue , the more hard to be sodered , when 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 o o 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 . 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 shal be better vnto you then both your estates . So much of that which is to be noted out of the similitude , 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 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 q q 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 r r Matth. 22. . Such courses we read in Scriptures vpon like occasions , as Abrahams feast at Isaacks weaning s s Gen. 21.8 . , Iosephs feast at the entertainment of his brethren t t Gen. 43.32 . , the peoples feast after the returne from captiuitie , when the law had been expounded to them , u u Neh. 8.10 . the Iewes feast , vpon their deliuerance from Hamans conspiracy x x Ester . 9.22 . , In the primitiue Church they had Loue-feasts y y Iude v. 12. . In a word , our Sauiours direction how a man should demeane himselfe being inuited to a Mariage-feast , z z 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 . a a 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 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 b b 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 , 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 c c Psal. 69.22 . vnto him . Iob was very iealous of his children , that they blasphemed God in their hearts d d 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 e e 1 Sam. 25.36 ; at Abshaloms , murther f f 2 Sam. 13.29 ; at Ahashuerosh his , a woful breach betwixt him and his wife g g Ester . 1.10 &c. ; at Belshazzars , terrible blasphemy against God h h Dan. 5.3.4 . : at Herods , killing of Iohn Baptist i i Matth. 16.6 . . What iudgements read we , to haue ouertaken men in their secure eatings : Elah , smotten and killed while he was drinking k k 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 against them l l Num. 11.33 . . Iobs children , the house fell vpon them at their banquet m m Iob. 1.19 . , I say with the Apostle , These things came vnto them for ensamples & were written to admonish vs . n n 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 o o Rom. 13.13 , & Take heed lest at any time your harts be oppressed with them , saith our Sauiour p p Luk. 21.34 . There is a woe to those that continue til they be inflamed q q Is. 5.11 . . It was one of the sins of the ould world , eating & drinking like beasts r r Matth 24 ▪ 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . , as long as the stomacke would craue : A mans eating should be for strength not for drunkennesse s s 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 remembred & his iudgements considered . The neglect heereof is called a Feeding without Feare ˢ . t t 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 u u 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 and from these straiter exercises of humiliation , when the spouse of the Church the Lord Iesus is among them : 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 x x 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 y y Math. 18.23 , Iohn beheld him in the mids of the seauen golden candlesticks z z Reu. 1.18 . : The Ministers of the Gospell are sayd to bee in his stead a a 1. Cor 5.20 . : in their teaching , the Wisedome of God poureth out his minde b b Prou. 1.23 . , vnto the sons of men . As for inward feeling , when the Lord vouchsafeth it , he is sayd to be neere c c Ps. 145.18 . , according as when hee withdraweth it , he is sayd to absent himselfe d d 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 e e 1 Sam. 6.13 . , the ioy which was in Hierusalem at the reforming of religion by Hezekia f f 2 Chro. 30.21 . : the shouting when the foundation of the Temple was laid after the captiuity g g Ezra . 2.11 . , the extraordinary gladnes , when the publique teaching of the Law , which had a long time beene discontinued , was again established . h h Nehe. 8.12 . In the new Testament Samaria had great ioy , for Philips ministry i i Act. 8.8 . : Paul while he lay by the heels yet triumphed because Christ was preached k k Phil. 1.18 . . By these , we see how the Children of the mariage chamber , take a kind of holy contentment , when the Bridegroome is among them by the outward means . Now for reioicing in the inward euidences 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 l l Psal. 4.7 . vpon the Eunuch , going on his way reioicing , because he felt how faith in Christ was wrought in his soule m m Act. 8.39 . : This was Maries ioy , reioicing in spirit , that she knew God in Christ was become her Sauiour n n Luk. 1.46 . . This is that ioy which is called Ioy in the holy Ghost o o Rom. 14.17 . , peace in beleeuing p p Rom. 15.13 . . Peter termeth it glorious & vnspeakable q q 1. Pet. 18. , and Christ saith it is such as none can take away r r 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 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 s s 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 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 confort in those things which are reported to be so full of confort ; it is a signe we are none of the children of the Wedding , but of those rather , which shal be shut out & dismissed with that heauy voyce , when yet they shall beg & desire to come in , Depart from me I doe not know you t t Math. 25.12 . .