This is ineffable, inestimable happiness. Hence the daughter of Israel (understand me not topically, but typically; not Israel in the flesh, but the mIsrael of God: children of that Jerusalem, nwhich is above, or (at least from above,) doth apportion all the riches of her Husband. If it be (vox amici, Tuus sum totus) the voice of a friend, I am wholly thine: it is more livingly, more lovingly (vox mariti) the speech of a husband. The Bride (among the heathen) on the first day of her marriage, challenged of the Bridegroom, ubi tu Caius, ego C•••, where you are Master, I must be mistress. Marriage is a strong bond by Gods ordinance, and knows no other method but composition. God, that in creation made two of one, by marriage made one of two. Hence the Daughter of Israel is made one with the son of God; by an union, which the heart may feel, but no art describe. Those gracious and glorious riches, which the master of all the world, is proprietary of, are in some sort communicate toys. His righteousness, holiness, obedience, satisfaction, expiation, inheritance is made ours: as our sin, sorrow, sufferings, death and damnation were made his not by transfusion, but by imputation.3 His sorrow, pain, passion, for us, was so heavy, so grievous, so piercing such a Sic that all the world could not match it with a Sic•t Our joy by ⟨p. 6⟩him is so gracious, shall be so glorious, that pro qualitate, pro aequalitate nihil in comparationem adm•titur: for quality, for quantity it refuseth all comparison. Oh blessed mutation, blessed mutuation • what we had ill, (and what had we but ill?) we changed it away for his good: what he hath good, (and what other nature can come from goodness it self?) we happily enioy, vel in esse, vel in posse, either in possession or assurance. Our Saviour died our death, that we might live his life. He suffered our hell, to bring us to his heaven.
This is ineffable, inestimable happines. Hence the daughter of Israel (vnderstand me not topically, but typically; not Israel in the flesh, but the mIsrael of God: children of that Ierusalem, nwhich is aboue, or (at least from aboue,) doth apportion all the riches of her Husband. If it be (vox amici, Tuus sum totus) the voyce of a friend, I am wholy thine: it is more liuingly, more louingly (vox mariti) the speech of a husband. The Bride (among the heathen) on the first day of her marriage, challenged of the Bridegroome, vbi tu Caius, ego C•••, where you are Master, I must be mistresse. Mariage is a strong bond by Gods ordinance, and knowes no other methode but composition. God, that increation made two of one, by marriage made one of two. Hence the Daughter of Israell is made one with the sonne of God; by an vnion, which the heart may feele, but no art describe. Those gracious and glorious riches, which the master of all the world, is proprietarie of, are in some sort communicate toys. His righteousnes, holinesse, obedience, satisfaction, expiation, inheritance is made ours: as our sinne, sorrow, suffrings, death and damnation were made his not by transfusion, but by imputation.3 His sorrow, paine, passion, for vs, was so heauy, so grieuous, so pearcing such a Sic that all the world could not match it with a Sic•t Our ioy by ⟨p. 6⟩him is so gracious, shall be so glorious, that pro qualitate, pro aequalitate nihil in comparationem adm•titur: for quality, for quantity it refuseth all comparison. Oh blessed mutation, blessed mutuation • what wee had ill, (and what had wee but ill?) wee changed it away for his good: what he hath good, (and what other nature can come from goodnesse it selfe?) we happily enioy, vel in esse, vel in posse, either in possession or assurance. Our Sauiour died our death, that we might liue his life. He suffered our hell, to bring vs to his heauen.
- mGalat. 6.16.
- n4.26.
- 32. Cor. 5.21.
