Thirdly , it was in Tempore . the time of mans innocencie , the happiest time that ever man enjoyed or lived in , when God , with all the rest of his Creatures , were at peace with him before there needed any reconciliation , because there was never any disagreement .

Fourthly , it was the first order that God Antiquitate . did institute after mans Creation ; and as it was the first that God the Father did institute : So did Christ God the Sonne , please to grace and dignifie it with the first miracle that ever he wrought on earth , which was at a marriage in Cana of Galile , where he turned the water into Wine . Iohn 2. 6.

Thus highly doth God please to esteeme of the contract which passeth betwixt man and woman , as thus to dignifie it , where He Himselfe was but a guest ; and shall we thinke he will lesse esteem of that contract where He Himselfe is Bridegroome .

Since it hath pleased him out of his love Vse . so to honour us , let not us be wanting in our love and respect again towards Him : Let not the consideration of this His infinite love to us , cause us to slacke our love to Him , because it comes so farre short of His ; for He knowes what we are able to doe and expects no more ; affectum non effectum requirit Deus , Ambrose . God lookes that willingnesse should vsher in all our obedience , Non intuetur Deus quantum quis valeat , sed quantum velit , quic-quid vis , & non potes factum computat ; Let us therefore willingly love Him againe , because he hath loved us first .

It was one of the plagues and tortures wherewith that cruell Tyrant Mezentius did use to murther men :

( Mortua quinetiam iungebat corpora vivis , Componens manibusque manus at que oribus ora ) To tye the living and dead together and cast them both into a dungeon , there to continue till they were both in one case . By this cruell tyranisme is figured unto us , those matches , or marriages , where love is wanting ; which often happeneth by these occasions ; First , when marriage is without the consent of either of the parties requisite and therefore essentiale quiddam in matrimonio est consensus , for as Catullus saith , Virginitas non tota tua est ex parte parentum est , Altera pars patri data pars est altera matri , Tertia sola tua est .

Secondly , when the quod subito ex●●itur flu●●●at subito . parties are too hasty , and so rashly adventure before affection on both sides is setled ; we have an old saying , which is very certaine , deliberandum est diu quod statuendum est semel , for this affected dispatch is one of the most dangerous enemies to serious busines that can be : It is like to that which the Phisicians call Praedigestion , Homer . quem versum . M. Tullius itae convertie turda & sera nimis sed fama & laude perennis . or hasty digestion , which is sure to fill the body full of Crudities and secret seeds of diseases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Is it not reason that quo significatur ea quae sero contingunt magnifica plerunque & diuturna esse solere . we should , negotium suscipere cunctanter , when we must in suscepto permanere constanter .

Thirdly , when the Dowrie is rather married then the Wife , with a huic habeo , non tibi : I have thee for this thing ; and not for thy selfe .

Now in this spirituall Marriage , none of these consents are wanting . First heere is the consent of God the Father , who gave His onely begotten Sonne , &c. Hee was willing that Christ , who so intirely loved us , should unite us unto Himselfe .

Secondly , there is , the consent of Christ our Bridegroome , who gave Himselfe , &c.

Now there wanteth none but our consent , which ; if wee respect our owne good , wee cannot denie ? I remember Palingenius , concluding upon necessitie , Ergo vxor ducenda est , gives this advice , Prius tamen aspice quae sit .

Precipue matris mores aduerte patrisque , Nam ,

Qualis quaeque arbos , tales solet edere fructus .

Now I have already shewed you the linage of this our Spirituall Bridegroome , that Hee is the onely begotten Sonne of God .

Secondly , heere is not in Him an ovet-hastie rashnesse , for although Hee loveth us rather then his life ; as sufficiently Hee hath witnessed by his death , yet Hee mooveth our affection towards himselfe by degrees .

Thirdly , Hee sues not for the Dowrie , for alasse what have wee poore miserable soules that may move Him , to set His love or affection upon , I can see no reason of His Love , but His love it selfe , Stat pro ratione voluntas . His meere good will is the onely cause , and all Hee lookes for againe , is our good will ; Nec is aliud quaerit , nec illa aliud habet , Neither Bamard . doth hee seeke for any thing else , neither have wee any thing else to give Him .

It was answered by one of the old Philosophers in Laertius , being asked when a young man should marry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as yet ; when an old man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not at all : But let us contrarywise learne to remember our Creatour in the dayes of our youth , old or young , let us know it is now time , yea , and high time to give consent upon so reasonable conditions ; Yea , it is now a case of necessitie , Si non sponte vi pares coactus either we must yeeld to be espoused to Christ , who doth dearely love us , or else wee must be contracted to the Devill , who doth deadly loath us ; Let us now judge whether it be better to be beloved of a friend , or loathed of a fiend .

Iustin saith , That this our Antagonist , the Devill , is Dei Simia , Gods Ape , and indeed this word Ape , doth very well agree with him in this respect ; Even as the Ape by kindnesse kills her whelpe ; with too much love , and lulling in her armes : So will not Sathan then denie us helpe , when as his help may yeeld us greater harmes .

Amando occidit , his love is their death , whoever they are , hee once commeth to hug , or imbrace ; not much unlike to Ammon , who after he had once deflowred his sister Tamar , he hated her ever after ; And wee shall find , that what show of love soever this our Enemie hath made to us before , Yet his hatred after , will be farre greater , Dionisius the elder , noted very well , when seeing his mother very old , and overstriken in yeeres , desirous to marry a young stripling ; that althogh it were in her power to violate the Lawes of Syracusa , yet not to violate the law of Nature : So let me tell you ; That although it may seeme easie in your conceit , to violate the lawes of men , yet shall it not be easie to violate the lawes of God , by whose edict it stands decreed ; That either wee must be His Spouse , or the Devills harlot ; with the one wee shall find Treasure incomparable , with the other trouble intollerable , of the one , wee shall find a pretious treasure , of the other a pernitious traytor ; Wee can desire no more then the first , if wee refuse the last , and wee can deserue no lesse then the last , if wee refuse the first .

I believe not that wee can justly tax Olimpias the mother of Alexander , for banishing a noble woman of Macedonia , from her Court , because shee preferred wealth before vertue , in marrying a rich foole ; No more can we taxe God of injustice , if He bannish us from His princely pallace , where wee should have beene crowned , if wee had espoused him the King of heaven , if wee neglecting him , become harlots to that old spirituall fornicatour , the Devill before mentioned .