THe sweetest musique consists of discords . It is so with the Harmonie of Gods Word in generall , and with this Chapter in particular . In the former part to the 12. verse , God stands as it were upon Mount Eball pronouncing his curses ; from the 12. verse to the end , he stands as it were upon Mount Gerizim proclaiming his mercies ; in the former as upon Mount Sinai , thundring in his Judgement ; in the latter part as upon Mount Sion , alluring in many sweete and Evangelicall promises , of which his text is the summary and Epitome of the rest . I will betroth thee unto me in faithfulnesse . The matter included in this text is this .

That there is a spirituall betrothing of Christ unto every truely beleeving soule , which will more fully appeare , if we consider these three particulars .

First the precedent of this spirituall Marriage .

Secondly , the nature and essence of it , or the particulars wherein it consisteth .

3. The Consequents of it .

The precedent of this spirituall Marriage , which is this ; that before Christ vouchsafeth to espouse himself to any soule , there must be a separation betwixt that soule and every beloved sinne ; as the woman must bury her former husband before shee can be marryed to another : so the Soule must bury all former beloved sinnes , that it may be betrothed to Christ . Every Christian before the act of this spirituall betrothing is wedded to one sinne or another , which walkes with him in the day , sleepes with him in the night , that lyes in his bosome , and is as deare to him as his wife , but before Christ espouseth himselfe unto that soule , there must be a bill of divorcement drawne betwixt it , and all other darling sinnes , and endeared corruptions to give entertainement to Christ alone . The Harlot could be content the living childe should be divided . 1 King . 3.26 . whereas the true mother of the childe had rather part with all the childe , than to have the childe divided . The Devill like the Harlot can be content to have halfe the heart , because hee knowes , if hee hath halfe the heart , by this meanes hee shall enjoy the whole ; but Christ like the true mother of the Childe , will have all or none , though a broken heart be his delight , yet a divided heart is odious unto him , hence is it that Christ before he vouchsafeth this favour of espousing himselfe to any soule , requires there should be a divorcement of all sinne to give entertainement to himselfe alone , this is expressed by the Psalmist , Psal . 45.11.12 . Hearken O daughter and consider , incline thine eare : forget also thine owne people , and thy Fathers house . So shall the King have pleasure in thy beauty , for he is thy Lord God , and worship thou him : Our Prophet , v. 16. of this chapter , shewes the truth of this , that Christ in his love will permit no corrivall : Thou shalt call me Ishi and call me no more Bauli ; Cornel. de Lap. in Hos. 2.16 Par. in eundem locum . why not Bauli as well as Ishi ? they signifying both the same thing , sounding as much as my Lord , my husband : the reason was because Baal was the name of an Idoll , now God doth so abhorre that an Idoll should have the least communication and corrivality with him , that hee would not be called by the name of an Idoll , so offensive is the very name of another lover unto him . So Hosea 14.8 . Ephraim being once espoused to God , cryes out , what have I to doe any more with Idols : so the Apostle perswading the Romans to put on the Lord Iesus Christ , hee bids them first to abjure surfetting and drunkennes , chanbering and wantonnesse , and so to put on the Lord Iesus Christ .

Consider the nature and essence of this spirituall marriage , and the particulars wherein it doth consist , which are three . First in that neere and intimate conjunction , that is betwixt Christ and every beleeving soule , which is so great and intimate , that Christ and a beleever are sayd to bee one : Ephes. 5.32 . they two shall be one flesh , this is a great mystery , but I speake of Christ and his Church , saith the Apostle . Now this union is not a meere notionall and intellectuall union , that consists only in the understanding , and without the understanding is nothing , nor yet a conjunction of affection onely , as Ionathan and David are sayd to have one soule and heart , but it is a true and reall union ; nor yet such a reall union as if there was an union of substance and person , for so many beleevers there are , so many distinct persons there are , and all distinct from the person of Christ and his God-head , which is incōmunicable ; but this union is a reall , mysticall , and spirituall union , caused two wayes .

First in regard of Christ by his spirit .

Secondly , in regard of us by a true , vivificall , and justifying faith .

First on Christs part , by his Spirit , for as in the members of the body they are all distinct amongst themselves , and doe all differ from the head , yet ab unâ eadémque formâ informante , from one and the same soule informing the head and all the members , all they are made one compositum . So it is with Christ and beleevers : beleevers are distinct persons and distinct from the person of Christ , yet by one and the same Spirit , abiding in Christ and beleevers they become one , this the Apostle intimates , 1 Cor. 6.17 . He that is joyned to the Lord is one Spirit , so Saint Iohn that Disciple that leaned on Christs breasts , and thence suckt many a spiritual truth , makes the participation of the Spirit an evidence of Christs abiding in beleevers , and of their abiding in Christ , 1 Iohn 3.24 .

Secondly , this union is caused on beleevers part by the grace of faith , so saith the Prophet , I will betroth thee unto me in faithfulnesse , some would have this word faithfulnesse referred to God , and so to note the truth of Gods promise of espousing himselfe unto his Church , but others better take this word faithfulnesse , to note the grace of justifying faith ; for I finde the word here used in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be referred to the saving faith of the just , Hab. 2.4 . The just shall live by his owne faith , so that the meaning of the Prophet in this place is this : whereas verse 19. he saith in regard of God , this espousing is in justice and mercy , so on beleevers part , it must bee in faith and obedience , so that it is faith which is the applicatory instrument of this great benefit of this spirituall Marriage ; for God will so espouse himselfe in justice and mercy , as that the beleever must receive this grace by faith .

This spirituall betrothing consists in that mutuall covenant that is made betwixt Christ and a beleever , in the day of their espousalls , Ezek. 16.8 . I entred into covenant with thee , saith the Lord , and thou becamest mine , which covenant is that Christ will bee to the soule a loving and carefull husband , and the soule must be to Christ a morigerous and an obedient spouse , this mutuall covenant the Apostle expresseth fully , Ephes. 5.24.25 , Husbands love your wives , as Christ loved his Church , there is the covenant on Christs part : Wives be subject to your husbands as the Church is subject unto Christ ; there is the covenant on the beleevers part : this covenant is expressed by this Prophet , verse last : I will be your God and ye my people .

It consists in that reciprocall interest that Christ claimes in a beleever and a beleever in Christ , Cant. 2.16 . My beloved is mine , and I am his : my beloved is mine , there is the beleevers interest in Christ , and I am his , there is Christs interest in a beleever . A beleever doth not by faith so lay hold on Christ as a man with his hand layes hold on a Pillar or tree , for a man may lay hold on a tree , and the tree never lay hold on him againe ; but he layes hold on Christ so by faith , that by the same act of faith he is apprehended by Christ againe : this the Apostle intimates , Phil●p . 3.13 . I follow after , if that I may apprehend that for which also I am apprehended of Christ Iesus : here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehending and a being apprehended of Christ , and therefore this mutuall apprehending of a beleever by Christ , and of Christ by a beleever , is lively expressed by the metaphor of kissing and saluting , Cant. 1.2 . Let him kisse me with the kisses of his lippes ; here the Church would have Christ to kisse her . Psal. 2. ult. Kisse the Sonne : here Christ desires a kisse of his Church ; in this saluting and kissing , there is a mutuall embracing and touching of one another , this expresseth the manner of the worke of faith in apprehending Christ , for by faith the soule so embraceth Christ that by the same Act of faith it is embraced by Christ againe , this is that mutuall interest as the beleeving soule challengeth Christ to be its Bridsgroome , so it gives Christ an interest in it selfe to bee his faithfull and obedient spouse , and this distinguisheth the fals spouse of Christ from the true spouse : there is never an hypocrite and nominall Christian , that hath no more of Christianity than the outside and title , but he will be ready to claime interest in Christ ; crying I hope in my God , my Christ , my Jesus ; but the question is , whether Christ hath interest in him , if not , his claiming of interest in Christ will availe him nothing . Mat. 7.22.23 . Many will say to Christ at the last day ; Lord , Lord , we have Prophesied in thy Name , we have in thy Name cast out Devils , and done many wonderfull workes : here is a faire interest in Christ pretended , but Christ disclaimes them as having no interest in them : I never knew you , depart from me ye workers of iniquity . But it is otherwise with the true Christian and sincere beleever : as he is able to say that Christ is his Saviour , Lord , and Bridesgroome , so is he able to affirme by the Testimony of his Conscience , that Christ hath interest in him as his obedient servant and faithfull spouse , thus we see the particulars , wherein this spirituall Marriage doth consist .

This spirituall Marriage will further appeare , if in the third place wee consider the consequents of this spirituall espousing . The consequents are of two kindes . First , some are mutuall and reciprocall betwixt Christ and beleevers . Secondly , some are proper and peculiar either to Christ , or to his Church and beleevers . 1. the mutuall and reciprocall consequents betwixt Christ and beleevers are these . The first is that mutuall delight and content that Christ takes in his Spouse , and his Spouse in Christ . This the Prophet Isaiah expresseth on Gods part that his people should be called Hephzibah , that is , my delight is in her : and thy land Beulah , that is , married , and affirmeth that as the Bridsgroome rejoyceth over his Bride ; so the Lord would rejoyce over his people : this delight is so great that Christ takes in his Spouse , that Christ affirmes hee was ravished in his heart by his Spouse , Cant. 4.9 . and acknowledgeth himselfe to bee bound in her galleries . Cant. 7.5 . That is tyed in bonds of love towards his Spouse : and as Christ delights thus in his Spouse , so the satisfied soule delights in Christ , and that many wayes . First in the contemplation of his person , his beauty and comelinesse , Cant. 5.10 . My beloved is white and ruddy , the chiefest of ten thousand . Secondly , Christs Spouse delights in his presence . Cant. 2.3 . I sate down under his shadow with great delight , and his fruite was sweete to my taste . So David makes this his chiefe desire , and his onely desire to dwell in the house of God . Psal. 27.4 . and this he desires that he may behold the beauty of the Lord . Thirdly , Christs spouse delights in hearing her bridsgroomes voyce . Cant. 2.8 . It is the voyce of my beloved . This is the Churches acclamation for joy at the hearing of Christs voyce , the word of Grace and the Gospell . Christ gives this as an eare-marke to his sheepe ; My sheepe heare my voyce , and follow me , Iohn 10.3.4 . and the Baptist makes this a signe of a friend to the Bridsgroome that hee standeth by and rejoyceth greatly because of the Bridesgroomes voyce . Iohn 3.29 . Fourthly , Christs Spouse delights in his Lawes : His delight ( saith David ) is in the Law of God , speaking of the blessed man . Psal. 1.2 . Thy Lawes are my delight , my Counsellours , sweeter than the Honey and the Honey combe , dearer than thousands of gold and silver . Psal. 119. Lastly a beleever delights in communing with Christ and speaking unto him in prayer : heare what sweete expressions have proceeded from a sanctifyed soule . Lord I have loved the habitation of thine house : I was glad when they sayd , let us goe to the house of the Lord , which is the house of prayer .

The second consequent of this spirituall marriage that is mutual betwixt Christ and his spouse , is cohabitation , (a) (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth●c . l. 8. c. 5. a cohabitation is necessary to the making & conserving of true friendship , much more to the preservation of conjugall affection , therefore (b) (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 2. Oeconomic . c. 2. Aristotle thinketh nothing to be more due to bee performed of an husband to his wise , than an holy society : this blessed societie is maintained betwixt Christ and his spouse , expressed by Christ . Iohn 15.4 . Abide in me , and I in you , and by his Disciple whom he loved . 1 Iohn 3. ult. He that keepeth his Commandements dwelleth in him , and he in him . This society is performed on Christs part when hee is present by his spirit in the Temple of the beleevers heart , confirming , comforting , and refreshing of him by his spirit , in the assurance of his love , so Christ told his Disciples he would not leave them Orphans , but he would come unto them and be with them to the end of the world , though not in his personall presence , yet by the Comforter his holy spirit ; againe this mutuall society is performed on the soules part with Christ , whilst the soule with Henoch and Noah walkes with God , having God alwayes before its eyes , alwayes awed with an apprehension of his glorious presence , conforming it selfe to his will in all things , often hearing him speake in his house , often speaking unto him by prayer , often frequenting his Sacraments , often communing with holy meditations , heavenly soliloquies and ejaculations , this is the second consequent .

A third consequent mutuall betwixt Christ and a beleever , is a mutuall bearing of one anothers burden , (c) (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist. l. 2. Oeconomicae . ●●n principio . A good husband saith the Philosopher , undertakes the care of things abroad , a good wife undergoes the burden of domesticke affaires and businesses to bee done within doores , and thus hath the wise disposer of all things appointed man and wife their severall employments agreeable to their severall sexes and distinct conditions . Solomon speaking of the wife , saith that she should be as the pleasant Hind and young Roe , now , as (d) (d) Cervi & Cervae cum fretum ad insulam transeunt pascuorum gratia , sic se ordinant , ut onera capitum suorum quae gestant in cornibus super invicem portent , ita ut posterior super anteriorum cervice projecta , caput collocet , & vicibus id agere dicuntur , ita invicem onera sua portantes fretum transeunt ad terrae stabilitatē . Aug. q. ●1 . Augustine notes , the Hart and Hinde are serviceable , one to another in bearing one anothers burden . It is so with Christ and his Church , he takes the burden off his Spouse , and layes it upon himselfe , and gives his Spouse a command to take upon her his yoke . Math. 11.28 . Come unto me all yee that are weary and heavie laden , and I will ease you , here Christ beateth the yoke of his spouse , v. 29. Take my yoke upon you , here Christ enjoyneth his spouse to take up his yoke as he hath borne here ; the yoke that Christ beareth for his spouse , is the yoke of sinne , and the burden of Gods wrath under which all the creatures in heaven , and upon earth , would have sunke downe to have undergone , therefore Christ both God and man undertakes to beare it for his spouse , and the burden and yoke that Christ imposeth on his spouse to beare is the yoke of obedience , called Christs yoke , because he himselfe hath borne it , he himselfe enjoynes it , (e) (e) Is dat quimandat , qui jubet , illo juvat . 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 .

The fourth consequent of this spirituall marriage of Christ and his Spouse , is that mutuall adhaering and cleaving to one another in ardency of (f) (f) Quam quaeris aliam inter sponsos necessitudinem , vel connexionem praeten amari & amare . Bern. Ser. 31. in Cant. affection and dearest love . First , for the love of Christ to a beleever it is transcendent , and differing from a Christians love to Christ . First in time : secondly in degree : thirdly as a cause differs from an effect . First in time , Christs love is the preventing love , and this magnifies the love of Christ ; it is a chiefe porperty of great love when it is (g) (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l. 2. Rhet. c. 9. preventing and therefore the Apostle Iohn calls it love indeede that Christ loved us first .

Secondly , Christs love differs and exceedes the love of his Spouse in degree , he being the fountaine of love , 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 ; 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 . 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 : 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 . Our cloathes in the morning receive heate first from our bodies , but being heated by our bodies , they keepe our bodies warme all the day following : 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 : now as Christ beares a love to a Christian farre exceeding the love of the fondest Bridsgrome to his endeared Spouse , so there is a retaliating affection in every beleeving soule towards Christ . 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 . (h) (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. lib. 2. c. 4. Aristotle speaking of a friend describes him to be such an one that loves and is loved againe : And againe in another place affirmes that to bee true friendship where love is (i) (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l. 2. magni . moral . c. 11. reciprocall , if then love amongst friends be mutuall much more betwixt (k) (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. l. 2. Oeconomie . c. 2. man and wife , betwixt Christ and his Spouse , the very name of Bridsgroome calls for love . (l) (l) Ludolphus de vita Christi ex Gregorio . 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 , when he would produce a filiall feare in the hearts of his children , hee calls himselfe by the name of a Father . If I be a Father where is my feare ? when he would produce homage and service in his servants hee calls himselfe by the name of a Lord . If I bee your Master and Lord , where is me honour and service ? When hee would beget love and affection in them hee stiles himselfe a Bridsgroome . 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 .

First , it is such a love that will drive the soule to sicknesse in case the thing loved bee delayed . Conticles cap. 1. vers. 5. I am sicke of love , saith the Church concerning Christ her Bridsgrome : 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 . 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 , and yet obtaines not the inward apprehension of his gracious residence in the soule , upon this the heart begins to faint and languish , and to bee sicke of love : 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 , 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 ; whereas an ordinary desire will not hurt in the deniall of the thing desired : 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 , and finding him not , falls a sownding , fainting and grows to a kinde of Sprituall sicknesse for love and desire of 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 , 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 . and 5. I knew a man in Christ above foureteene yeares agoe , whether in the body I cannot tell , or whether out of the body I cannot tell ; God knoweth : such an one caught up to the third heaven : and I knew such a man , whether in the body , or out of the body I cannot tell , God knoweth . verse 5. Of such an one will I glory , of my selfe I will not glory : here wee see the Apostle for the present in a blessed kinde of spirituall distraction in love to Christ , and heaven , whereunto hee was caught .

This love in the third place is a (m) (m)

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 t is 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.