THE BRIDEGROOM BY SAMVEL HIERON. LONDON Printed for Samuel Macham, and are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. 1613. TO THE RIGHT WORSHIPFUL AND virtuous Lady, the Lady Brigit Halsewell of Halsewell in Somerset. MAdam, I pray, pardon my boldness, in that being unknown, I dare thus to press upon you with these papers. My excuse is; he who first moved me to preach, and since persuaded me to publish this ensuing Sermon, would needs I should inscribe it to your Name. It was delivered at the Nuptials of your hopeful Heir; in that respect, I know it shall find acceptance. But yet the main inducement to me, to commend it by this particular direction to your Ladyship, is the constant report I have received, of your good affection to the least things. In assurance of this, I was the more emboldened to present you with this Mite, which if it shall afford any comfort either to yourself, or to any other truly fearing God, I have all that I aimed at, in imparting it to the common view. For which end I will follow it with my prayers, and to your Ladyship in particular, will remain, From Modbury, A true desirer of the only good, SAM. HIERON. THE BRIDEGROOM. Math. Chap. 9 Ver. 15. Can the children of the Mariage-chamber mourn, as long as the Bridegroom is with them? But the days shall come when the Bridegroom shall he taken from you, and then shall they fast. BEing entreated to this service, This Sermon was preached as a Marriage. my desire was to handle some such Scripture, as might occasion me both to deliver something agreeable to the cause of our present meeting, and withal to speak that which might concern us all, as we be Christians. Should I speak nothing of Marriage duties, happily when I had done, it might be said of some, what was this Sermon to the present business? Should I treat thereof only? many (perhaps) might go away with a conceit, that they had heard nothing which did much concern them. This text I trust shall fit both turns; of which I will not doubt to say, as jacob did of his pretended venison: The Lord hath brought it to my hands a Gen. 27.20. . I entreat you to sit up and eat thereof, that your souls may bless me, when you shall find that I have presented you with such savoury meat, as either you do love, or else ought, (if your stomachs be well affected) to desire. The state of the Text. Touching this Text, I pray you in a word to conceive thus much. Ceremonies have been in all ages of the Church, because of the diversity of men's affections an occasion of contention. They which have agreed well together in the Main, yet have been exceedingly heated, and (as is said of Paul and Barnabas b Act. 15.39. ) stirred one against the other in the Buy, and hereby the chief business hath been much letted, and the common enemy much advantaged. Satan (the engineer of all mischief) practised this stratagem in the days of our Saviour. When he perceived how the Truth grew and prevailed by the uniform proceed of john Baptist and Christ, he endeavoured to make a Rent (if it were possible) betwixt them by promoting a question about Fasting. john trained up his disciples in much outward strictness, the follower; of our Saviour lived (as might seem) after a more easy fashion. Here now grew a question; How could the freedom of Christ's disciples be justified without condemning the austerity of john: and if john's strictness was good, surely then the liberty of Christ could not be approved. This moved the wicked Pharisees to tax them both, & to say (as they did) that the one had a Devil, and the other was a Glutton c Luk. 7.33.34 . This matter was set a foot by some of john's approovers and the Pharisees joined with them: indeed to them it would have been a joy to have seen Christ and john by the ears. The challenge is made something peremptorily in the former verse, Why do not thy disciples fast? Now my Text is Christ's plea for clearing of himself, and for deciding of the difference: Can the children of the marriage chamber mourn etc. Wherein he compares himself to a Bridegroom, and his Disciples to the special guests chosen to accompany the Bridegroom. 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 john 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 rejoicing, which my being among them doth afford. Indeed there is a time approaching, in which I shall be taken from them, that will be a time of humiliation, then shall they Fast. Thus have 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 business as hath given Being to this days meeting, I will first speak of such things, as out of the Text may concern the present occasion, and then of such things as were principally intended by our Saviour and do concern us all. Respectively to the occasion, I will treat of two particulars. 1. The title of a Bridegroom applied to Christ. 2. The lawfulness of rejoicing together, when we are called to the company of a Bridegroom. It is manifest to all who conceive aught, that by the title of a Bridegroom our Saviour meant himself. In Math. Chap. 25. he which in the first verse is called the Bridegroom, in the thirteenth, is termed the son of man. The Church is his Beloved d Can. 1.8. . This life is the time of Wooing & Betrothing. The Ministers of the Gospel are the bridegrooms friends e joh. 3.29. , and do beseech, as in Christ's steed f 2. Cor. 5.20. , they are busied in preparing the Church for one husband, and to present her as a pure virgin unto Christ g 2. Cor. 11.2. . The assurances are here drawn up, and he hath given his word in his Word, unto her, that he will marry her unto him for ever, in judgement, in mercy and in compassion h Hos. 2.19. . Earned is given i Eph. 1.14. : A jointure is made, Thee shall be an Heir annexed with Christ k Rom. 8.17. He sendeth her ever and anon tokens of love, spiritual blessings in heavenly things l Eph. 1.3. , she shall not be destitute of any gift m 1. Cor. 1.7. . He is but gone before to prepare a place for her & her train in the many mansions of his Father's house n joh. 14.23. . He will return, and the last day of the World, shall be the first day of her full enjoying him. Now she crieth as the mother of Sisera, Why is his chariot so long, why tarry the wheels of his chariot o judg. 5.28. ? and still beggeth with him by sighs unexpressible, Return my well-beloved p Cant. 2.17. , but then the marriage shall be consummate, and she shall be ever with the Lord q 1. Thes. 4.17. . Thus you see how well the title of a Bridegroom agreeth unto Christ: I will not work so much as I could out of this title, respectively to the matter of Marriage; only this: This name given to Christ doth teach every one that carrieth the same title two things. 1. How to choose his love. 2. How to love his choice. The 1. Doct. Touching the former of these I set down this doctrine. That in choosing a spouse there ought more respect to be had to inward goodness then to outward goods. Such hath been the course of this our Bridegroom. In seeking of a Church and people to himself, what eye hath he carried to nobility of birth, to betternes of blood, to properness of person, to exactness of beauty, to abundance of wealth, to any manner of outward thing? He seethe not as man seethe r 1. Sam. 16.7. . He craveth no bullock out of the house, nor goat from the fold s Psal. 50.9. . He delighteth not in the legs of any man t Psal. 147.10. . He requesteth not the rich more than the poor u job 34.19. , but in every nation he that feareth God and worketh righteousness is accepted with him x Act. 10.35. . All that he requireth is to fear him, to walk in his ways and to love him y Deut. 10.12. . His main expectation is, that his beloved be all glorious within z Psal. 45.13. , that she be decked inwardly with lowliness of mind a 1. Pet. 5.5. , the hid man of the heart is before him a thing much set by b 1. Pet. 3.4. . Now I demand, shall his example who is the author and finisher of our Faith c Heb. 12.2. be of no value? Should not the same mind be in us, which was even in him d Phil. 2.5. ? Should we not show forth the virtues of him that hath called us e 1. Pet. 2.9. ? Indeed in true judgement, that which is to be desired of a man is his goodness f Pro. 19.22. . What is beauty without understanding, but as a jewel of gold in a swine's snout g Pro. 11.22. ? What benefit to have a contentious woman with a wide house h Pro. 21.9. ? Better to dwell in a corner where one may sit dry, than to be vexed with such a continual dropping i Prou. 19.13. . Was jezabel the better for her paint k 2. King. 9.30. , or had Ahab any whit the better bargain in her because she was the daughter of a King l 1. King. 16.31. ? Better with Booz to take Ruth from among the gleaners, and with jacob, to serve seven years for a wench that keepeth sheep, then to have an idolatrous Maacah m 1. King. 15.13. or a treacherous Athaliah n 2 King. 11.1. . The rule of seeking the kingdom of God first p Math. 6.33. ought to take place in all our undertakings, especially in Marriage, of which the purpose in Gods ordaining it, is a godly seed q Mal. 2.15. : It is the foundation of a family, and a family ought to be the model of a Church, and therefore in it, that should chief be intended, by which religion may be furthered. It is not denied but outward things in matters of wedlock may be looked too. It is fit, that, as for years, so for estate and means there should be a proportion, for God is not the author of confusion r 1. Cor. 14.33. . David was not apt by and by to entertain the motion of marrying so much above his reach, as with the daughter of a King, himself but the son of Ishai the Yeoman s 1. Sam. 18.18. etc. 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 up for the children t 2. Cor. 12.14. ) bindeth to a care to dispose so of them, that as much as may be, they may enjoy, that more blessed thing, to give rather than receive 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 Mistress. The special thing: which must be sought for, must be this, to have an even yoke-fellow, which shall be fit in bearing that yoke which Christ calleth to x Math. 11.29. . Our Bridegroom propoundeth this as the main article in his wooing: Be holy as I am holy y 1. Pet. 1.1. ● . All the world shall not win him to the contract where this wants. He will have no concord with Belial z 2. Cor. 6.15. . This is the rule of choice. What said jehu to jonadab when he was following his course against the posterity of Ahab and against Baal, Is thy heart upright as mine is, then give me thy hand a King. 10.15. : such a question were not amiss, for a man to ask the woman, Is thy heart as mine for matters of religion, thus & thus am I, art thou so also? then give me thy hand: otherwise as David said to Mephibosheth, why speakest thou any more of thy matters b 2. Sam 19.29. , what should we treat of portions and jointures, when we be not like to agree together in the principal. The use. I demand now of you, have the men of this generation no need to be taught this lesson? I would I could persuade as many to learn it, as I know have need to be taught it. The truth is, generally in matters of choice, religion beareth the smallest stroke. Me thinks, the choice of many about wives, is like that in use about bargains and farms. The questions are (mostly) What is it worth besides the rent? what house upon it, how near the market, the mill, the sand? When hear you this, How near 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 jointure, how much money in hand, what security for the rest? Not a word, how for religion, what knowledge of God, how disposed in things that concern the kingdom of God? Nay, the truth is, men are so violent this way, that scarcely ordinary natural contentments are looked unto as they should: where there may be a good lading of that thicke-clay, which the Prophet speaketh of c Heb. 2.6. , or that which Achsah, Calebs' daughter craved at her marriage, springs above and springs beneath d Ios. 15.19. , men will love, they have their affections at command. Wanton Dinah, subtle Dalilah, scorning Micholl, gainsaying Zipporah, who were not like to be entertained upon these terms? Were she as obedient as Sarah, as wise as Deborah, as religious as the Shanamite, as devout as Hannah, as well affected to the word as Lydia, yet shall she be thrust out with as much contempt as Thamer was by Ammon, if she want these e 2. Sam. 13.17. . Now, fie upon this misjudging age, nothing doth more declare the scarcity of religion among men. The Athenians desiring to find out their children's inclination, that so they might direct them to such callings as they were fit for, would bring them into a room full of all manner of instruments: look therefore what kind of instrument any one did choose, and seemed to take delight in, to that calling whereto that instrument belonged, their conclusion was he was disposed. So in this, the manner of men's choice doth proclaim their hearts. It is a sign they have no great love to religion, sith they make so small inquiry for religion. Their main call is for wealth, this showeth that their principal affection is to the world. I pray God that that which is so powerful to discover this sin, may be as effectual to reform it, that the guilty may lament it, and they which are yet to come to the occasion of showing their disposition in it, may avoid it. And thus far of learning to choose. The next is of loving where we have chosen. It is well known that Christ's love to his Church is the pattern of that love which the husband oweth to his wife f Eph. 5.25. . Now in Christ's love to his Church two things especially deserve note. 1. Bounty (he withholds nothing which may be for his Churches good) 2 Perpetuity (he never leaveth where he once loveth) I have loved thee with an everlasting love, saith he to his Church: g jere. 31.3. Hence we are taught, The 2 doct. first, That the bridegrooms love to his beloved, aught to extend and reach as far, as any necessity in her shall require a supply. Paul saith love is bountiful h 1. Cor. 13.4. : And indeed this is Bounty, to carry that heart to a wife, as to leave (if it be possible) no necessity unsupplied. Is not the love of Christ to his Church such? Wherein may it be truly said that he hath been sparing, or that he hath carried the matter with a pinching hand? Having nothing dearer to himself then himself, yet in his love he gave himself as an offering unto God i Ephe 5.2 : He hath bound himself by promise to his elect, not to leave them comfortless k joh. 14.18. : he is touched with a feeling of every infirmity l Heb. 4.15. , and through his riches he will fulfil all their necessities m Phil. 4.19. . Hear is the proportion and scantling of the husband's love. What other thing is required when he is called the Head of the wife n Eph. 5.23. but that he should look out every way, to protect, to supply, to furnish, to remove inconveniences, to procure comforts. What else is intended in that injunction, so ought men to love their wives as themselves o Eph. 5.28. ? Who, unless it be some hateful miser is pinching, to himself? Now, the necessities of a wife which be to be supplied are of two sorts; either inward or outward. The inward (which respect the soul) are chief to be looked unto, the soul being the more worthy part. The husband ought to be unto the wife a kind of domestical instructor. Wherefore else is she to ask him at home? p 1. Cor. 14.35 and how otherwise shall he be the guide of her youth q Prou. 2.17. , if he be not able and willing to guide her feet in the way of peace 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 Ruth. 3.9. nourishing and cherishing t Eph. 5.29. . Indeed I may say as Lot did in another case, Wherefore else is she come under the Husband's roof u Gen. 19.8. ? There must be maintenance according to her rank and that with cheerfulness. (Christ leadeth his Church with benefits and that unsought to); And there must be due employment; her husband's Heart must trust in her x Pro. 31.11. . There is no love where there is niggardliness, in the one, and causeless suspicion in the other. Hear is the bounty of love: a tender and a kind respect had to every need. This reproveth the common neglect. The use. 1. Husband's seek little to further the salvation of their wives: some cannot do 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 sin, through thy default, thy not teaching, thy not admonishing, thy not praying with her and for her, God will require her blood at thy hands. Thou art liable to account for the soul of thy servant, even his which is behind the ewes y Ps. 78.71. , or at the mill z Exod. 11.5. , much more for hers which lieth in thy bosom a Deu. 13.6. , and is ordained to be an heir with thee of the grace of life b 1. Pete. 3.7.2 . Secondly this taxeth the straightness of many husbands in matters of outward conveniency: there is scarcely aught to be gotten from them except it be even wrung out by importunity, or wrought out by some indirect and unjustifiable means: There is I know an extremity of too much uxoriousnesse, such as is in some who are forward to further every vain and idle humour of the wife. But there must be a mean betwixt a sparing and a dissolute hand. A good man doth measure his affairs by judgement c Ps. 112.5. : and Love as it is bountiful, d 1 Cor. 13.4. so it is discreet, for it rejoiceth not in Iniquity e In uxerem alienam omnis amor iurpis, in suum numius. Hier. . To another man's wife all love is dishonest: so is too much to a man's own not commendable. There may be dotage at home, as well as adultery abroad Remember the pattern. Christ leaveth the church neither in want, nor in wantonness, he will supply her in the one, and cut her short in the other. Thus far of the Bounty of love. The third doct. The second thing imitable in Christ's love is Perpetuity. The Doctrine is, That the husband's love to his wife must be continued in steadfastness to the end. This is the glory of our Bridegroom, where he loveth, he loveth to the end f john. 13.1. : His gifts & callings are without repentance g Rom. 11.29. : Nothing is able to separate from his Love h Rom. 8.39. . If there be a small fault he hides it, he remits it, he may chasten it, but he will not cast of for it. When is a man weary of love to himself? When is the head become an enemy to a limb, if it have a deformity? Nay it doth both tend and tender it so much the more. There is nothing hath right to the abolishment of a man's love to his wife, but that which maketh her no Wife, and that is, Adultery or death: and yet even after death there ought to be a respect to her memory, and after her separation for adultery, a love of pity, though not of delight. Rejoice with the wife of thy youth, let her breasts satisfy thee at all times i Pro. 5.19. . Constancy is the crown of every good action; Indeed good is not good, if it be not perpetual; and it is one of the qualities of Love not to fall away k 1. Cor. 13.8. . This condemneth the inconstancy of many men's affections. The use. 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 love is in some in the days of their first acquaintance, that they scarce can tell what belongs to comeliness, which yet in time loath as much, as they were over abundantly kind in the beginning. It is the glory of marriage when there is both a continuance and a growth of love, so that the last parting affecteth, with greater grief, than the first meeting satisfied with content. He that would further this had need of good discretion. It must be his glory to pass by many offences l Pro. 19.11. ; and to temper himself from the over-quicke apprehension of every occasion of distaste. His Love must cover, m 1. Pet. 4.8. yea and labour to recover a multitude of defects. Bitterness and violence must be no guests in his house, and of all other Wraths, it were pity the Sun should go down upon his n Eph. 4.26. to his wife. The more tender the love, the more hard to be soldered, when it hath received a crack. I may say of such breaches as Solomon doth of those betwixt Brethren, they are as the bars of a Palace o Pro. 18.19. ; it is not easy to dissolve them. These things must be watched against, that love may be perpetual. Thus much how every bridegroom may learn of this grand Bridegroom, how to choose his love and how to love his choice. In choosing let religion be the main inquiry. In loving let there be bounty to supply every want, and constancy to keep the affection strong unto the End. Now lest I should be thought to give instructions but by halves, a word let me add touching her to whom the bridegrooms love must be thus bountiful, thus perpetual. Out of his duty she may judge of hers. Is he bound to love and shall it be free for her, to answer his good affection with neglect. If he must be bountiful, surely she must be dutiful, if he must not spare to supply her, she must not fail to obey him. If his love must be to her without change, her fashion must be such to him as may occasion no distaste. He must instruct, she must learn; he must guide, she must follow, he must admonish, she must hearken; he must allow her cheerfully out of his estate, she must conform herself contentedly to his estate. He must not straighten her, and she must not undo him: he must trust her, and she must not deceive him: he must not be bitter, and she must not be stout. In a word he must ever account her for his Love, and she must ever esteem him as her head. Here is a sweet proportion. I wish it to you that are espoused this day, it shallbe better unto you then both your estates. So much of that which is to be noted out of the similitude, agreeably to the present occasion. The next general thing is the Lawfulness of rejoicing, when we are called to the company of the Bridegroom. Our Saviour secretly insinuateth this to be lawful: for out of the freedom to be more cheerful than usual at a Marriage, he justifieth his course of not binding his disciples to the severity of fasting, whiles he was present. The 4. Doct. The Doctrine is thus. That there is a lawfulness of mutual Rejoicing at Marriage Solemnities. I have already made it to appear how this Doctrine springeth hence. Christ buildeth upon this general ground, that a Marriage is rather a time of gladness then of mourning. It is well known that our Saviour himself, being thereunto invited, afforded his presence at a Marriage feast in Cana of Galilee, yea and by his first miracle supplied there the lack of wine, ᵖ a sufficient testimony of the lawfulness of the liberal use of the creatures of God upon such an occasion. I remember how in the Prophet q Is. 62.5. , the Lord describeth the contentment he taketh in his chosen, by that joy which is upon the marriage day: as a Bridegroom is glad of the Bride, so shall thy God rejoice over thee. With this sorts the parable, in which the inviting & calling of men by the Gospel to the grace of God, is shadowed out by a Mariage-feast, celebrated by a king at the nuptials of his son, to which many are entreated r Matth. 22. . Such courses we read in Scriptures upon like occasions, as Abraham's feast at isaack's weaning s Gen. 21.8. , joseph's feast at the entertainment of his brethren t Gen. 43.32. , the people's feast after the return from captivity, when the law had been expounded to them, u Neh. 8.10. the jews feast, upon their deliverance from Hamans' conspiracy x Ester. 9.22. , In the primitive Church they had Love-feasts y Jude v. 12. . In a word, our saviours direction how a man should demean himself being invited to a Mariage-feast, z Luk. 19.7. is a sufficient justification of this point: for had the course been unlawful, he would rather have utterly inhibited it then have delivered rules of behaviour at it. The use is not, The use. to persuade to this cause, or to urge it, for although we may do it, yet we are not bound to do it) but to inform us herein out of God's Word, that we may behave ourselves in things of this nature as Men of knowledge, which is the true seasoning unto every course. S. Paul saith that the creatures of God are sanctified by the Word. a 1. Tim. 4.5. Every man eats, and eating in it own nature is not unlawful, but yet every man's eating is not lawful: So, there is a general use of Mariage-feasts, and a Mariage-feast in it own nature is lawful, but yet every man's using of it is not good: and why? because it is not sanctified unto him by the Word, he goeth to it at adventure, his conscience not having any direction and guidance from the Word, and so that which is lawful in itself becometh a sin unto him. It is a good course for a Christian to be sure of his warrant for his actions. Whatsoever is not of faith is sin b Rom. 14.23. . Again, the lawfulness of the thing, binds to a care to take heed of unlawfulness in the use. There be no greater sins committed then in the abuse of lawful things. The name of (lawful) carrieth us headlong into evil before we be ware. Is it not lawful to be merry, lawful to drink wine, lawful to feast, lawful to make good cheer, lawful to wear good clothes? yes verily; but under these precepts, come in riot, luxury, intemperance, pride, and a flood of evils. A Christian hath never more need to fear himself, then when he is to have to do in such things, which in themselves may be used. He is never, in any thing, so subject to a fall, especially in such meetings to solemn feasts, lest the Table of plenty should become a snare c Psal. 69.22. unto him. job was very jealous of his children, that they blasphemed God in their hearts d job. 1.5. when they were at their feasts. What great evils do we find in Scripture, to have accompanied some great feastings, where the fear of God hath not been. At Nabals, drunkenness e 1 Sam. 25.36 ; at Absalom's, murder f 2 Sam. 13.29 ; at Ahashuerosh his, a woeful breach betwixt him and his wife g Ester. 1.10 etc. ; at Belshazzars', terrible blasphemy against God h Dan. 5.3.4. : at Herod's, killing of john Baptist i Matth. 16.6. . What judgements read we, to have overtaken men in their secure eatings: Elah, smotten and killed while he was drinking 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 Num. 11.33. . jobs children, the house fell upon them at their banquet m job. 1.19. , I say with the Apostle, These things came unto them for ensamples & were written to admonish us. n 1. Cor. 10.11. To the end therefore our rejoicings and feasting at this or the like occasions, may not be unlawful, two things are chiefly to be cared for: First that there be a careful watching to prevent excess. Gluttony and Drunkenness are works of Darkness o Rom. 13.13 , & Take heed lest at any time your hearts be oppressed with them, saith our Saviour p Luk. 21.34. There is a woe to those that continue till they be inflamed q Is. 5.11. . It was one of the sins of the old world, eating & drinking like beasts r Matth 24▪ 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as long as the stomach would crave: A man's eating should be for strength not for drunkenness s Eccls 10.17. . The second thing to be cared for, is that God be not banished out of our thoughts but that still his presence may be remembered & his judgements considered. The neglect hereof is called a Feeding without Fear ˢ. t jude. 12. It is one a of the common miseries of feasting now a days; Men (as they think) must lay aside all thoughts and speeches of God and Godliness, or else they suppose they cannot be so merry as they would. Truth is by such mean, they should be restrained from that which is called mad mirth u Eccl. 2.2. , otherwise hereby they should be much quickened to an holy rejoicing. And thus far of those two things out of this Text, which concern the occasion; Now it remaineth to speak of the things especially intended by our Saviour which may concern us all. The 5 Doct. Can the children of the Marriage chamber & c? Hear I will teach two doctrines. The one is this: That the true ground of the joy and rejoicing of God's people, is and aught, to be the presence of Christ jesus. This is that which our saviour here maintains that the children of God have a kind of immunity from mouning and from these straighter exercises of humiliation, when the spouse of the Church the Lord jesus is among them: To clear this point, the manner of Christ's presence must be inquired into. He is either present in body, as he was at the time of speaking these words, with his disciples or after a spiritual manner, concerning which is that promise, Lo I am with you always, until the end of the world x Math. 28.20. : He is spiritually present, either by outward means, or by inward feeling. The outward means by which he is present, are the public ministry and preaching of the word, and the free use of the sacraments. Hence is it, that Christ is said to be in the mids of such assemblings y Math. 18.23 , john beheld him in the mids of the seven golden candlesticks z Reu. 1.18. : The Ministers of the Gospel are said to be in his stead a 1. Cor 5.20. : in their teaching, the Wisdom of God poureth out his mind b Prou. 1.23. , unto the sons of men. As for inward feeling, when the Lord vouchsafeth it, he is said to be near c Ps. 145.18. , according as when he withdraweth it, he is said to absent himself d Psal. 77.7.8. . So that now the meaning of the doctrine is, that the main matter of all sound rejoicing unto God's children, is the liberty of the means of grace, and the evidence which they feel in their souls of God's favours? Touching rejoicing in the outward means, we have for example the joy of the men of Bethshemesh at the restoring of the Ark e 1 Sam. 6.13. , the joy which was in Jerusalem at the reforming of religion by Hezekia f 2 Chro. 30.21. : the shouting when the foundation of the Temple was laid after the captivity g Ezra. 2.11. , the extraordinary gladness, when the public teaching of the Law, which had a long time been discontinued, was again established. h Nehe. 8.12. In the new Testament Samaria had great joy, for Philip's ministry i Act. 8.8. : Paul while he lay by the heels yet triumphed because Christ was preached k Phil. 1.18. . By these, we see how the Children of the marriage chamber, take a kind of holy contentment, when the Bridegroom is among them by the outward means. Now for rejoicing in the inward evidences of his presence to the soul & spirit, look we upon David boasting in that joy of heart, which was given him by the Lords lifting up of his countenance upon him l Psal. 4.7. upon the Eunuch, going on his way rejoicing, because he felt how faith in Christ was wrought in his soul m Act. 8.39. : This was Mary's joy, rejoicing in spirit, that she knew God in Christ was become her Saviour n Luk. 1.46. . This is that joy which is called joy in the holy Ghost o Rom. 14.17. , peace in believing p Rom. 15.13. . Peter termeth it glorious & unspeakable q 1. Pet. 18. , and Christ saith it is such as none can take away r joh. 16.22. The use. . This serveth very effectually to show, that they are none of the bridegrooms Friends, which in these evidences of his presence find so little sweetness. Men rejoice in their wealth, in their get, in their health, in their beauty, in their honour, in their belly-cheer, in their gay apparel, in the pleasures of sin, in the satisfying of their wretched lusts, in the overthrow & fall of their enemies. Such things as these give a kind of contentment unto many: But how scarce are they, which unfeignedly rejoice in the liberty of the Gospel, in the freedom of true religion, in the great mercy and goodness of God, vouchsafing to reveal unto us the knowledge of himself in Christ jesus. Whose spirits are enlived, whose heart leapeth, like the Babe in the womb of Elizabeth s Luk. 1.44. , for joy of this inestimable blessing? Christ is a continual suitor to us, by the Ministry of his word, he doth in it make love to our souls, he wooeth us, he beseecheth & entreateth us to entertain him, he offereth unto us many tokens of heavenly kindness, many rich graces to which all the jewels in the earth are not worthy thy to be compared. But (alas) how be these things regarded? who (generally) doth not take more pleasure in an idle tale or in a scurrilous jest, then in these particulars. Well, we see here, Christ accounts his presence in his Church, whither in body or in spirit, whither visibly or by means, to be as the presence of a Bridegroom to his best beloved: If we feel ourselves to find no comfort in those things which are reported to be so full of comfort; it is a sign we are none of the children of the Wedding, but of those rather, which shallbe shut out & dismissed with that heavy voice, when yet they shall beg & desire to come in, Depart from me I do not know you t Math. 25.12. . The next Doctrine hence to be observed is, That it is the wisdom and duty of gods children in the days of their rejoicing, and then when they have most comfort by the bridegrooms presence, yet to think upon and to make provision for a change. Our Saviour here saith, that albeit he now useth his disciples somewhat tenderly, these being (as it were) the days of his first acquaintance, yet they must not think to live so always, but know rather, that there be times of more straightness, and of greater sadness to be looked for. So that it is plain, that it is the wisdom of God's children, in the days of their greatest joy to be in continual expectation of a time of morning: As the Bridegroom is with them, so they must remember that the Bridegroom may be taken from them. For this cause Christ often told his disciples of having affliction in the world u joh. 16.33 , of weeping & lamenting, when the world was jocund x joh. 16.20. , of drinking in his cup y Math. 23.22. , of being hated of all men z Math. 24.9. . The poor jews were in perplexity, while the King and Haman sat drinking in the palace a Este. 3.15. . We must resolve to pass through many storms, before we attain to the End of our Faith the salvation of our souls b 1. Pet. 1.9. . It is worth the noting, how God in all ages, hath kept a kind of continual intercourse in his church, betwixt peace and persecution, betwixt quietness and trouble. It hath neither been always under the cross, nor always flourishing in an outward settledness. Sometimes in kingdoms & states, the gospel hath been freely preached, the sacraments ordinarily administered, public assemblies usually frequented, without danger: Sometimes again it hath been intermitted, nay it hath been banished & persecuted, and it hath been as much as a man's life hath been worth, to be known to profess it. And as is the state of the church in general, so is it of Christians in particular. Sometimes they hear the bridegrooms voice secretly & sweetly speaking peace to their souls by his spirit, and this causeth much comfort, sometimes they be much perplexed with doubtings & sad passions, and this occasioneth a great deal of sorrow: Sometimes they have the voice of joy and deliverance in their tabernaeles c Ps. 118.15. , & sometimes again, bitter grief in steed of Felicity d Is. 38.17. . How then can it but be wisdom to expect affliction & tribulation. The expectation of it cannot hasten it, nay, it may prevent it, at the lest it shall cause it to be the more easy when it cometh. Here is a necessary advertisement for us. The Use. We now through God's goodness, do enjoy the bridegrooms presence, his voice soundeth amongst us in the daily ministry. Happy were we if we rejoiced in it, as we should. If we do, yet let us not forget that the Bridegroom may be taken from us & that there may come days of greater desolation. Who can tell, nay (considering our sins) who hath not reason to fear, that God will take away from us the means of grace, and deprive us of the comfortablenes of his blessed word in the commons moans thereof? when we shall see a dimning of such Lights, by whose bright shining many have been comforted; when we shall behold Pulpits taken up, with such Prophets as look out vain & foolish things for the people, not labouring (as they should) to discover their Iniquity, e Lam. 2.14. , when we shall find in the multitude such a grossness of heart, as was sometimes in those of jerusalem, when, they did not know the things which belonged to their peace f Luk. 19.42. , then let us fear the bridegrooms going. The present condition of the times should work somewhat with us: we see or may see, what working, and what plotting there is among Papists, by treachery and bloody designs, to put out the Light of the gospel, & to cause the voice of the Bridegr. utterly 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 unto weeping & mourning, but behold, joy and gladness, eating Flesh and drinking wine h Is. 22.12.13. . Thus we go on in a kind of besotted course, till a dart strike through our liver as an ox that goeth to the slaughter, or as a Fool to the stocks for Correction i Pro. 7.22.23. : Oh that there might be a general humbling of ourselves before the Lord, tears running down as a river, and, our Hearts crying to the Lord k Lam. 2.18. . That mischief may return upon the heads of the contrivers, & that for his name's sake, for his truth's sake, for his son Christ's sake, the glorious gospel of his son, the gracious voice of the Bridegroom may be continued with us to the end of the world. We have just cause to fear the beginnings of God's judgements, & yet with all to admire even his lothnes to departed, like that of old, when the glory of the Lord departed by degrees, first from the Cherub, to the door of the house n Ezek. 10.4. , then to the entry of the gate of the Lords house o Ver. 19 , then from the midst of the city to the mountain towards the east side of the city p Ch. 11.23. . The Lord would as it were have us to entreat him, he looketh to be importuned. Let us therefore even this day vow unto the mighty God of jacob q Ps. 132.2 , that we will prefer jerusalem to our chief joy r Ps. 132.2. , and that we will even wrestle with the Bridegroom as jacob did with the Angel s Gen. 32.26. . Oh if any thing may keep him yet with us, sure he shall not departed. It were better to fast before to keep him with us, them to fast when he is gone, to restore him to us: Better to weep in Zion, to prevent Babel, then when we sit by the rivers of Babel, to weep for Zion t Ps. 137.1. : This is the main use. Albeit the advertisement may be further stretched, to every private Christian. Dost thou now feel in thyself, evidences & pledges of the favour of God in Christ jesus, it is good to rejoice in them, it is good also to know that it is possible for them to be overclouded for a time, & that the Lord may call thee to some inward conflicts: Make ready therefore for the Combat: The Bridegroom goeth & cometh not only by giving and removing the outward means, but by giving & removing inward feeling. FINIS.