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FIRST, in all lawful marriages, it is absolutely necessary, that the parties to be joined together in that holy and honorable estate, are actually and legally freed from all pre-engagements whatsoever. "A woman is bound to her husband, (saith the apostle) so long as her husband liveth." The same law holds good in respect to the man. And so likewise, if either party be betrothed and promised, though not actually married to another, the marriage is not lawful, till that pre-engagement and promise be fairly and mutually dissolved. Now, it is just thus between us and the Lord Jesus. For, we are all by nature born under, and wedded to the law, as a covenant of works. Hence it is that we are so fond of, and artfully go about, in order to establish a righteousness of our own. It is as natural for us to do this, as it is to breathe. Our first parents, Adam and Eve, even after the covenant of grace was revealed to them in that promise, "the seed of the woman shall bruise the serpent's head," reached out their hands, and would again have taken hold of the tree of life, which they had forfeited, had not God drove them out of paradise, and compelled them, as it were, to be saved by grace. And thus all their descendants naturally run to, and want to be saved, partly at least, if not wholly, by their works. And even gracious souls, who are inwardly renewed, so far as the old man abides in them, find a strong propensity this way. Hence it is, that natural men are generally so fond of Arminian principles. "Do and live," is the native language of a proud, self-righteous heart.
But before we can say, "our Maker is our husband," we must be delivered from our old husband the law; we must renounce our own righteousness, our own doings and performances, in point of dependence, whether in whole or part, as dung and dross, for the excellency of the knowledge of Christ Jesus our Lord. For thus speaks the apostle Paul to the Romans, chapter 7:4, "Ye also are become dead to the law (as a covenant of works) by the body of Christ, that ye should be married to another, even to Him, who is raised from the dead." As He also speaketh in another place, "I have espoused you, as a chaste virgin to Jesus Christ." This was the apostle's own case. Whilst he depended on his being a Hebrew of the Hebrews, and thought himself secure, because, as to the outward observation of the law, he was blameless; he was an entire stranger to the divine life: but when he began to experience the power of Jesus Christ's resurrection, we find him, in his epistle to the Philippians, absolutely renouncing all his external privileges, and all his Pharisaical righteousness; "Yes, doubtless, and I count all things but loss, nay but dung,that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Jesus Christ, the righteousness which is of God by faith." And thus it must be with us. Ere we can say, "our Maker is our husband." Though we may not be wrought upon in that extraordinary way in which theapostle was, yet we must be dead to the law, we must be espoused as chaste virgins to Jesus Christ, and count all external privileges, and our most splendid performances (as was before observed) only "as dung and dross, for the excellency of the knowledge ofJ esus Christ our Lord."
But further; before a marriage among us can stand good in law, both parties must not only be freed from all pre-engagements, but there must be a mutual consent on both sides. We are not used to marry people against their wills. This is what the Jews called betrothing, or espousing, a thing previous to the solemnity of marriage. Thus we find, the Virgin Mary is said to be espoused to Joseph, before they actually came together, Matt.1:18. And thus it is among us. Both parties are previously agreed, and, as it were,espoused to each other, before we publish, what we call the banns of marriage concerning them. And so it will be in the spiritual marriage, between Jesus Christ and our souls. Before we are actually married or united to Him by faith; or, to keep to the terms of the text, before we assuredly can say, that "our Maker is our husband," we must be made willing people in the day of God's power, we must be sweetly and effectually persuaded by the Holy Spirit of God, that the glorious Emanuel is willing to accept of us, just as we are, and also that we are willing to accept of Him upon His own terms, yea, upon any terms.
And when once it comes to this, the spiritual marriage goes on apace, and there is but one thing lacking to make it complete. And what is that? An actual union. This is absolutely necessary in every lawful marriage among men. There must be a joining of hands before witnesses, ere they can be deemed lawfully joined together. Some men indeed of corrupt minds, are apt to look upon this as a needless ceremony, and think it sufficient to be married, as they term it, in the sight of God. But whence men get such divinity, I know not. I am positive, not from the Bible; for we there read that even at the first marriage in paradise, there was something of outward solemnity; God Himself (if I may speak) being there the priest. For we are told, Gen. 2:22 that, after God had made the woman, "He brought her unto the man."
The terms made us of in Scripture, to represent the mystical union between Christ and His church, such as, our being "joined to the Lord," and "married to Jesus Christ," are all metaphorical expressions, taken from some analogous practices amongst men. And as persons when married, though before twain, are now one flesh; so those that are joined to the Lord, and can truly say, "our Maker is our husband," are in the apostle's language, one spirit. This was typified in the original marriage of our first parents. When God brought Eve to Adam, he received her with joy at his hands, and said,"this is bone of my bone, and flesh of my flesh." They had there, primarily, but one name. For thus speaks the sacred Historian, Gen. 5: 1-2, "In the day that God created man, He blessed them, and called their name Adam." And why? Because they were one flesh, and were to have but one heart. The self same terms are made use of in Scripture, to express the believer's union with Jesus Christ. We are called Christians, after Christ's name,because made partakers of Christ's nature. Out of His fullness, believers receive grace for grace.
And therefore, the marriage state, especially by the apostle Paul, is frequently made use of, to figure out to us the real, vital union, between Jesus Christ and regenerate souls. This is termed by the apostle, Eph. 5:32, "A great mystery." But great as it is, we must all experience it, before we can say assuredly, that "our Maker is our husband." For what says our Lord, in that prayer He put up to His Father before His bitter passion? "Father, I will that those whom Thou hast given Me, shall be where I am, that they may be one with Thee; even as Thou, O Father, and I are one, I in them, and they in Me, that we all may be made perfect in one." O infinite condescension! On ineffable union! Hence it is,that believers are said to be members of His body, of His flesh, and of His bones. Hence it is, that the apostle speaking of himself, says, "I live, yet not I, but Christ liveth in me."What an expression is that? How much does it comprehend? And, that we might not think this was something peculiar to himself, he puts this close question to the Corinthians;"Know ye not, that Christ is in you, unless you be reprobates?" Agreeable to what he says in his epistle to the Colossians; "Christ in you, the hope of glory."