the order of the three bookes of Salomon 8 An enhortation for euery one to make his profit by the exposition of this Canticle THIS booke albeit it hath bin as well in the auncient church of the Israelites as also in the Christian church by one common consent not only reckned amongst the number of those which the holy Ghost hath spoken and vttered to the pen and which ought to be the rule and canon of our fayth but also held for one of the most excellent and spirituall of all the rest yet hath it not bin handled or red in the church as euery of the other but reserued to be proposed vnto them who were farther aduaunced and growne vp in the knowledge of God and were of a more stable and constant iudgement The causes whereof were first because the stile and phrase thereof is altogether allegoricall and enigmatical that is to say deliuereth to our vnderstāding thinges heauenly and spirituall by a similitude and figure of things naturall and corporall which euery man neyther of himselfe can nor by the help of an other is able so to conceiue and vnderstand as thereby throughly to be profited and instructed Secondly because this allegory is wholy grounded vpon the coniunction and coupling of man and wife in marriadge in the which being humanely and carnally considered we shall finde euen from the beginning thereof vnto the end many great wantes and imperfections on mens behalfes which defaultes as they haue bene euer rife since the entrance of sinne into the world so we know how they haue bin dayly encreased sithence men haue for so long a time giuen themselues ouer to all this vncleannes and wantonnes which is no other thing then a polluting and defiling of the honest and chast caresses dilections and embrasementes in marriadge The which notwithstanding it hath in it many defectes and blemishes which the Lord of his great goodnes must support and couer hindereth not but that according to the saying of the Apostle Heb. 15.4 Marriadge is honorable amongst all and the bed thereof vndefiled And thus you see how some considering the mischieuous maners of this world and be cause there are in this Canticle many kinds of speaches according to the simplicity of that time in which this booke was writtē which the world might easily abuse haue bene hardly induced to interprete it in the church fearing least it should bring more harme thereunto then profit and edification Others there haue bene which haue gone farther and haue beene so bold and hardy or rather so ouerweening and headdy as to go about to rase this booke out of the canonicall scriptures as being a writing altogeather profane and compiled by Solomon in the middest of his wanton and licencious dissolutiōs As touching the first sort of these men they are herein to bee greatly commended that they thinke it not good that euery one should rashly vnaduisedly be carried or led to the hādling of this booke according vnto the saying of the Apostle 1. Cor. 3.2 that we must begin with milke so proceed come to hard solid meate Which thing hath bin carefully diligently obserued both in this church and in others by the faythfull pastors and ministers But as for those which presume to condemne this booke they are no more to be harkened vnto or regarded then those who desperatly and arrogantly addresse and oppose themselues agaynst the spirit of God For besides that the old and newe church hath from all times iudged the contrary this booke being diligently expounded by the auncient Doctors both greeke and latin yea euen in monasteries amongst the monkes vsed and handled as a booke altogeather contemplatiue more then any besides albeit they then made solemne profession of being farre from all thought of women and marriage this very allegory of marriadge is very amplie to the same end and purpose prosecuted in other bookes which by a perpetual and common consent haue bin alwayes held for holy diuine as in the Psalme 45 which is as it were a summe and abridgement of this whole Canticle and in Esay 62.1.6 Ierem. 3. Ezech. 16. and 23. Oseas 1.2 Math. 25. Ioh. 3.29 Rom. 7.1.2 Cor. 11.2 and especially Ephe. 5. where the Apostle vseth the very same words which Adam vsed in the first institution of marriadge to wit that the church is made flesh of the flesh of Iesus Christ and bone of his bones which is saith he a great secret and mystery to be short the holy Ghost in the Apocal. 17. is the expounder and interpreter of the beginning of this booke Neyther is that to be regarded which some bring for an argument why this booke is not Canonicall because that no place of it is alleaged in the newe testament For first beside that which I haue sayd of the 45. Psalme that it is an abridgment of this booke the similitudes which are taken from marriage in Saynt Paul and in the last chapter of the Apocalyps are drawen from hence and by the same reason we may condemne other bookes of the old testament which are receiued without contradiction or gainsaying 2 We must therfore vse obserue a mean in the exposition of this booke handling it then and in such wise as it appertaineth in the church of God For God will not that any thing which he teacheth vs by his Prophets and Apostles should be hidden or kept secret in such sort as to content our selues to haue it enregistred onely in his word without farther regarding and considering what it is as the Paynimes were woont to deal in their false religions worships who feared their abuses should be discouered if their mysteries were knowen or as we yet to this day see it practised in the false church where the reading of the scriptures in the vulgar and common tong is forbidden whereas the Apostles and Prophets since the beginning haue spoken and written in a common and intelligible language to the end they might be vnderstoode of all men And yet is it very true that the holy Ghost hath not vsed throughout the same stile and manner of writing but hath spoken somtimes very plainly sometimes obscurely in such sort notwithstanding that as one of the auncient fathers hath heretofore well obserued obscurity and darknes is tempered and mixed with plainnes and clearnes to the end to sharpen and quicken our desire to search after that which we vnderstoode not at the first and to cause vs to esteeme more higher of the secrets of his wisdom after that he hath bestowed on vs the gift of knowledge and vnderstanding of them vpon our carefull diligence of reading and conferring together the places of scripture And this is that which we hope to doe by Gods good assistaunce obtayned by your prayers in the expounding of this booke seing it is now about fifty years that God hath set vp as it were anew his holy Iubile amongst vs causing the holy light of his gospell to shine
and persecutions as we haue before at large handled 4 Albeit therefore there is but one Church notwithstanding this letteth not but that it may be considered in mo parts euen in this world whereof some being disfigured by persecution seeke after other which are in peace So we see by experience at this day that the Church of God being most cruelly persecuted and depriued of the publique and pure exercise of religion in some places of the world is releeued elsewhere and comforted inioyeth by an especial grace and fauour of God hir liberty who reserueth for his poore children some place of refuge and refreshing 5 But it seemeth that yet more properly to speake more neere to the point the church being as it were vniuersally persecuted and woonderfully disfigured demaundeth here of hir Bridegroome how and by what meanes hee is accustomed to maintain and nourish his Church with this pasture against all the afflictions stormes and tempestes of this worlde And therefore is as much as if she should say that though shee bee brought into poore estate yet hath she not for all that lost any whit of her courage or changed her affection at al as it is saide Psal 44.18 and Psal 89.39 but that amiddest them amongst whom she is in so troublesom a time she hath as it were lost the footing of the right way as beeing brought into a desert wildernesse which causeth her to desire her Bridegroome it may please him to direct her and to point her out which way shee shall take to finde and to come vnto her true repose and rest In a word to vnderstand this place aright let vs set before vs the state of the church of the Lord in which it was but threescore or fourscoure years ago whē if a man had demāded what maner of booke the Bible was or the new Testament he should hardly haue found one among a thousand of them which named themselues christians which knew what it was much lesse which vnderstood what was meant by the law the Gospel Neither doe wee doubt but that such as it pleased God to vouchsafe his grace to enquire after the right way amidst such desarts to find it to teach it vs to bring vs thither by their holy labor trauel did oftē make the same praier vnto God which this spouse beeing in the like estate maketh here without which praier themselues we should haue perished with others with the rest of the world And yet at this daie what doe all the true faithfull beleeuers in those places and kingdomes where they mourne and languish but praie vnto the Lord to teach them the right waie amidst those labyrinthes in which they are and to guide them to those places where God doth feed his sheep in al abundance and in exceeding great safety 6 Behold I say what the true children of God hauing great want of that which we haue in all aboundance desire of God euery day with vnspeakable sighinges and teares whilest wee despise the bounty and liberality of the Lord and turne vpon our heads into iust iudgement the grace and mercy of the gospel by our wicked and dissolute liuing And what shal we saie of them who enioying the places of such a rest seeke after Sodome and Gomorra departing as Lot did out of Abrahams house Gen. 13.10 by reason whereof he found himselfe soone after in il case Gen. 14.12 yea with his whole family Gen. 19. which was finally cursed of God and shut out and excluded from his people I knowe what the replies of such men are that the gospel is not enclosed shut vp within the walles of one city which is verie true But notwithstanding the spouse demaundeth in this place where the place is that hee feedeth and reposeth or resteth his sheep Neither serueth the reply of such men to any purpose namely that in what place soeuer they bee they wil serue God and if they cannot haue the publique exercise of the word of God they wil read the Scripture and wil pray in their houses I answere that Lot also when hee was in Sodom afflicted his soule which they for the most keep themselues wel from 2. Pet. 2.8 and yet we see that neither he nor his Daughters learned any thing there which was ought worth Gen. 19.8.16.31 7 The first point therefore of this demand is to know whether we must retire our selues not to perish with the woorlde but to be fed to eternal life This is meant by these words where thou feedest In which we are also to note that it is not said where men feede but where thou feedest whereby it is shewed vs that we must seek for this food elsewhere then in our selues to wit in him of whom onely it is said that he hath life in himselfe Ioh. 5.26 and who is the bread of life Ioh. 6.35 and that we seeke it no where else but there where he feedeth vs I meane as Saint Peter testifieth there where his word is announced and preached when he saith Ioh. 6.68 to whom shall wee goe Thou hast the words of eternal life after that he had heard a little before of him the words which I speake vnto you are spirit and life For which cause also 1. Ioh. 1.1 he is called the word of life This is then the onely great pastor and shepheard of our soules who feedeth his sheepe hauing spoken first of al vnto the fathers in diuerse sorts and at sundry times and last of all hauing declared vnto vs in person al the will of his father Ioh. 15.15 and consequentlie hauing giuen and giuing euery daie pastours and teachers Ephes 4.11 of whom it is said As my father hath sent me so send I you Ioh. 20.21 not to ad notwithstanding or to diminish any thing from the doctrine alreadie preached by the master but according to the tenour of their commission limited to that which they haue heard and receiued Matth. 28.20 and Act. 4.20 8 From thence also flow 2. other points of most necessary doctrin First that the Church is not there where men do feed that is to say doe teach their owne inuentions whether they forge a doctrine altogither new Esay 29.13 or whether they adde change or diminish anie thing from the word first preached and afterward registred by the Prophets and Apostles which the Lord calleth the leauen of the Pharisees Mat. 16.11 whereof the Apostle distinctly and expresly speaketh Col. 2 from the 16. vers vnto the end of the Chapter Secondly that as little ought euery assembly to bee called the church in the which there is no feeding but foding of the poore people with songs and right masquerades and mummeries and that in an vnknowen language among whom euen those which vsurp the names of pastors are dumb dogs deuouring the sheep as it were bread Psal 14.4 in steed of feeding them Ioh. 10.10 and not only ignoraunt and vtterly vnable and vnfit for their calling but
beastes which were sacrificed which could not bee of it selfe but stinking was made to be of a most sweet odor by the precious perfume which was made vpon the golden altar so the best motions and the most excellent actions which can part proceed froÌ„ vs how sanctified so euer we be by the holy ghost in this life being considered according vnto their valew there is found nothing in them which is ought worth or which deserueth any blessing whatsoeuer yet they leaue not to be liking acceptable vnto the Lorde are finally crowned by him with a crowne of Glorie in as much as it pleaseth God to consider of vs our actions vnto which hee hath fashioned prepared vs not in vs but in him in whom alone he accepteth of vs Eph. 1.9 who hath giuen himselfe for vs in oblation and sacrifice vnto God an odour of a sweete smell Eph. 5.2 9 The spouse hereupon insteed of standing on those praises which are attributed vnto her describeth vnto vs the estate effects of him in the gouernment of his first vnder the similitude of a bedde afterward of a coch turning her speech vnto the daughters of Ierusalem as it is set downe in the last verse of this chapter that is to say vnto the nation which God had chosen to haue a part in his couenant who had yet good neede to bee bâ—tter instructed in the knowledge of the trueth amiddest the corruptions from which the church is neuer so freed but there hath beene stil some defect or other on the behalfe of many as the histories writings of the Prophets doe testifie declare the same besides that how euer it be to be a true meÌ„ber of the church it sufficeth not when a maÌ„ is come vnto age to be born in the church but he must be instructed there learn giue himself wholy to the doctrin of truth which is there preached 10 The spouse therefore speaking vnto these proposeth vnto them first an allegorical description of the magnificent bed of this king which is as it were the Bride-bed prepared for this king and this queene which here speaketh By this bed therefore we wil vnderstand generally first of al the whole countrie of Chanaan where it then pleased God to make as it were his residence and abode hauing as it were abandoned and giuen ouer the rest of the woorlde for a time vnto perdition destruction Act. 14.16 and particularly we wil here vnderstand the temple the city of Ierusalem the synagogues cities townes of the whole territorie country yea euery one of the faithful in asmuch as the Lord dwelleth in them by his spirit on the other side by Salomon is meant not onely this name which is as much to say as peaceable but also the promise made vnto Dauid of this son an eternall successour couched in such terms that it comprehendeth all in one both the figure which is this sonne of Dauid as also the trueth and reality figured by him which is Iesus Christ 2. Sam. 7.13 1. Chron. 17.12 Salomon therefore in this place representeth vnto vs this Bridegroome the true and only peace-maker between god his beloued as he is expresly called the prince of peace Esa 9.6 his bed at this day is the whole vniuersal world wheresoeuer he is knowen acknowleged of the elect gathered out of the four corners of world as the same was declared vnto S. Pet. by that sheet which descended from heauen and was tied at the foure ends Act. 10.11 11 The spouse after this to shewe vs that it is there and no where else that we must seeke after and find the true repose rest as it is declared vnto vs Matth. 11.29 that there is nothing more safe assured then this rest addeth that this bed is enuironed compassed with 60. valiant men of Israel and who besides their prowes and courage haue also experience to hinder that nothing fal out by night which may hinder the fruite of this rest Now that which we try experience euerie day sheweth vs howe not only profitable but altogether necessary this doctrine is For what is one of the chiefe and principall causes of this that so few men giue themselues vnto this rest and that so few continue in it Is it not because that this bed seemeth to be but sorily garded and badly defended therefore they feare least they should be easily surpressed haue their throates cut But let vs know that these carnall caitiues doe as the foolish birdes doe who so soon as they see the cat insteed of keeping themselues on their pearch throw theÌ„selues into the talants of the enimy For hee that goeth foorth of the Church casteth himselfe vndoubtedly into the pawes of the rauening lion 1. Pet. 5.8 The fault therefore hereof proceedeth froÌ„ hence that men hauing no other eies then those of their head not those of faith beleeue only that which they see perswade themselues of that which cannot be seene but by the eies of the spirite which see that which is inuisible Heb. 11.27 and Ephes 2.18 except it be when God bestoweth some speciall priuilege vpon some as he did on Iacob Gen. 32.2 and on the seruant of the Prophet 2. King 6.17 But what saith the Lord Thomas because thou hast seene thou hast beleeued but blessed are they who haue not seene and yet haue beleeued Ioh. 20.29 In the meane while we do al confesse that God alone is almightie yea that none hath any power but of him as himselfe said vnto Pilate Ioh. 19.11 But why doe we not ad that it is in his Church that hee truely displaieth and sheweth forth indeede and most mightily this power of his Because there are very few which haue learned throughly to beleeue that God is almighty a friende and preseruer of such as bee his and that it cannot be that the Bridegrome suffer any one of them to perish whom the father hath giuen him Ioh. 8.9 12 Now touching this nuÌ„ber of 60. we are not scrupulously to stand vpon it albeit that they who haue written of numbers obserue in this nuÌ„ber a special perfection for which cause the Astrologers did especially chuse it for the easier readier calculating their degrees minutes seeing a man may find in it without any fraction or broken nuÌ„ber a moity or halfe which is thirty a third which is twenty a fourth which is fifteene a fifth which is twelue a sixth which is ten all which numbers are found quoted in that materiall Temple built by Salomon except the fifth which is the number of twelue Besides this if wee recken in particular al the Canonicall bookes aswell of the olde as of the newe testament excluding the two latter Epistles attributed vnto S. Iohn which are indeed as it were priuate letters we shal find they make iustly the number of 60. those are in truth as it were the true gard of
it as hee hath done Wherein let Mounsier Genebrard himselfe be iudge whether Master Beza vnderstand this Canticle or no and leaue to accuse with such shamelesse impudencie his ignorance and impietie Nowe for the profite and benefite of the Church of God in common how could it be more plainly and familiarly more largely and plentifully more distinctly and particularly handled then by this way which he tooke for the behoofe of his particular flocke and charge the people of Geneua to expound the whole Canticle by particular sermons and so to drawe from thence for instruction and doctrine rebuking and reproouing warning and exhortation comforting and consolation what ground and preceptes soeuer might be offered VVhich howe aptly and fitly it is done by Master Beza in these sermons there is no man so ignoraunt which in reading shall not perceiue especially obseruing those speciall notes which containe the summe of all that which in the sermons following he hath particularly deduced and handled euery section aunswering by the like figure vnto that which is premitted in those summary contentes which may serue both in steede of marginal notes and an exact table vnto the whole worke And in these who so list may summarily and shortly see in what sort the Authors whole discourses are framed and directed according vnto the naturall importance of the text it selfe against the aduersarie And this is it whereat principally Master Beza hath in these sermons of his aimed namely to the conuincing of the aduersary in the chiefest most fundamentall pointes controuersed betweene the Papistes vs and especially touching the principall points concerning the true Iesus Christ for there are false Christes gone out into the world and many say here is Christ and there is Christ but beleeue them not and the true Church for there is a false Catholique Church too resembling the true onely in name and the certaine and infallible markes both of the one and the other which are the questions especially debated betweene our aduersaries and vs at this day As in deede this is the principall ende and scope which Salomon himselfe respected in this song of his namely to paint forth vnto vs in most liuely coloures aswell the true and essentiall qualities of this Bridegrome as also the natiue and liuely portraite of this spouse which is his Church And therefore fiue of the sermons of this volume which goe no farther then the thirde Chapter of the Canticles for the rest Master Beza hath promised if God wil hereafter and my selfe by the assistance of the same God will according to my leasure performe the translation of them when I shall receiue them concerning the description of Salomons Coche and the crowning of him with a crowne by his mother in the day of his fiaunsailes are wholy touching the vsurped tiranny of the Church of Rome ouer all Christendome and the falsification which the heade thereof who nameth himselfe the Lieutenaunt generall in earth vnto this king which is here crowned vseth in all the ordinaunces and lawes of God And first in the law morall throughout euery commandement first second third fourth fift sixt seuenth eight ninth and tenth and then in the law ceremoniall thirdly in confounding the law with the Gospell and causing men to seeke after their saluation in that which inditeth and condemneth them shewing and proouing after this howe Christ is degraded from all his estates offices by this Apostaticall See And first of his dignity royall then his state propheticall thirdly his Priesthood The same both touching these and other points debated betweene the Papistes and vs is likewise performed throughout his whole sermons that the diligent reading of them may furnish euery one of the simpler and ignoraunt sort with store of weapons defensiue offensiue against the aduersarie Some fewe thinges beeing personal matters I must confesse vnto your Lordship I haue omitted in the printed translation which are pointed vnto by a little star that who so list to see them maie by that meanes consult the autor himselfe I thought it for my owne part not conuenient as many good men also with me to hinder the Church of so great a commoditie as I doubt not this woorke will bring it by occasioning anie offence through some few wordes which might happily breede some grieuance And herein as I doubt not but the autor himselfe for his loue towards me wil pardon me so I hope al the godly wil hold me excused It remaineth I beseech your Lordship in all dutie and humility fauourablie to accept of this simple present of mine no requital or recompence of your Honors bountie and liberality alwaies exhibited vnto me but a testimonie and signification of my grateful and thankful mind most affectionatelie deuoted vnto al seruiceable duty towardes your honour THE Lord of Lords and God almighty guide you euer and direct you in al your honourable actions with his holie spirite and continue you long in al honour vnto his honour for the welfare of his Church the benefite of our common Weale the patronage of our Vniuersitie the ioy of all such as pray for your Lordships health and prosperity Amen ¶ THE ARGVMENT OF THE XLV Psalme seruing for an Argument and preface or abridgement of this booke of the Canticle of Canticles or song of songes of Salomon THis Psalme as the whole booke of the Canticle of Canticles is to bee taken and altogether to be vnderstood in a spirituall sense and therefore there is no appearance or shewe of reason to take it as some haue done for a marriadge song of Salomon and Pharoes daughter For besides that the title which is in Hebrewe ouer many of the Psalmes woulde haue made some mention touching this point wee see howe this marriadge is condemned and that worthily by the holy ghost 1. Kings 11. so farre it is from all reason to take that alliaunce marriage of his to haue bin a figure of so holy sacred a one as that is which is proposed vnto vs in this Psal We haue therefore in this psalme an excellent and most diuine treatie touching the most strait and spirituall bonde and alliaunce which is betweene Iesus Christ and his Church euery point thereof being prosecuted and continued vnder such formes and phrases of speach as are customarily vsed in the treaty of the conditions of a naturall marriadge betweene such persons as are of an high degree and qualitie as the Prophets also haue in many places retained the very same termes of Bridegrome and spouse and of marriadge speaking of Iesus Christ and of his Church as the Apostle hath likewise vsed the same namely Rom. 7.2 2. Cor. 11. and Ephs 5. We are therefore to note in the first place that as in the matter of mariadge the fiansailes or betrothings are first solemnized then afterward the marriadge so Christ also as the bridegrome of the Church ought to bee in some sort considered after two diuerse manners first according
were in a looking-glasse beholde our selues desiring the Lord to grant vs his grace so to profit in this Canticle that we passe and surpasse herein Salomon himselfe keeping carefully in our harts that which Salomon let slide out of his except wee will say that in his olde age which thing may in part be gathered out of the booke of the Preacher hee had the gift of repentance although the Scripture make no expresse mention thereof and that at the least his Idolatries endured manie yeares after him 7 How euer it be not to stay long on this point cōsidering the order of the three bookes of Salomon we may say that in his Prouerbs hee teacheth men the true guiding direction of this life in such sort and after so familiar a maner as if a master were speaking to his scholers in the schoole Afterwarde in his Ecclesiastes or the booke of the Preacher hee leadeth vs as it were from the plain and champion country vp to an high hill causing vs thence as from a more high and eminent place to beholde the diuers turnings and windings by the which men wander and goe astray some after one fashion others after an other declaring and shewing himselfe amidst these waies laberinths which is the true way that we be not surprised and ouertaken with the vanitie of this worlde but vse and order our life in such sort that it bee vnto vs the way which leadeth vnto the true euer-during happines and felicity Now lastly in this Song or Canticle those whome hee hath in such double wise instructed he lifteth here aboue the cloudes being as it were rauished with the consideration contemplation of those heauenly blessings as if they were already dwelling in and inhabiting the heauens or at the least did alreadie knocke at the gates thereof The which order of his booke is by one of the auncient fathers resembled by way of allegory to the Temple of the Lorde built by the same Salomon in the which was first the vtter common court for the people vnto which the booke of the Prouerbs may be compared after that was the inner place prouided for the Priestes and lastly the Sanctuarie called the holy of Holies Euen so we may say that the Church is as it were lead to enter into the Holy place by the booke of Ecclesiastes called the Preacher from thence by this Canticle or Song brought euen to the entery in of the Sanctuary or Holy of Holies after hir bridegrome Iesus Christ who is first entered in thither to dedicate vs the way Heb. 9. there to prouide vs a place of abode Ioh. 14. whereinto according to that praier and request which he hath made to God the Father for this his bride she also might be receiued in hir time Ioh. 17. 8 It remaineth now that we come to the text of this Canticle or Song which we will not at this time beginne Let vs in the mean time so heedefully consider of these things which haue beene said that we make our profit by them beseeching him which hath shewed vs so great fauor as to haue brought vs into his Church out of the filthy pollutions of this world so many Idolatries and superstitions that he will giue vs his spirite the better to consider of and to vnderstand his holie Doctrine taught in his Church that wee may profite thereby more and more in the knowledge and true feare of him considering the bottomles depthes of his great mercies in this that in steede of reiecting and casting vs off according to our merits it hath pleased him to cleanse vs from so many filthes and corruptions to dedicate and consecrate vs wholly vnto himselfe as a chast pure virgin Wherefore let vs not grieue or make sad the spirit of Sanctification but contrary-wise suffer him to woorke mightily and power-fully in vs waiting for his second comming which shall be the accomplishment of that which we must presently hope for According to his holy Doctrine we will craue of him grace and mercy as followeth Almighty God and heauenly Father c. THE SECOND SERMON VPON THE FIRST CHAPTER OF THE CANTICLE OF CANTICLES Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the second verse 2 Let him kisse me with the kisses of his mouth 1 A briefe recitall of the principall scope of this Canticle 2 Foure things to be considered in this text and why and in what sort the bride speaketh first 3 That the loue of this bridegrome towards his bride and the loue of the bride towards hir bridegrome is reciprocall mutuall 4 Why the bride stādeth so much vpon kissing of the bridegrome and the ancient maner and fashion of kissing 5 Why the bride addeth these words of his mouth of the diuerse fashions by which the bridegroome hath contracted with his spouse from the beginning 6 Of the two degrees of this spirituall marriage 7 Of the three degrees distinctly sette downe by the Apostle of this marriage 8 How the spouse kisseth in being kissed and the difference between these two kisses 9 Where the kissing of the spouse must begin and end 10 What the kisses of the spouse must bee and who they are which indeed kisse Christ and are kissed of him WE haue before summarily declared the end scope whereunto we must refer the contents of this Canticle what wee are to learn out of it namely that so we ought to be in this woorld as if we were not at al in it but be in mind thought rauished into heauē Phil. 3.20 vsing in such wise al those things which present offer themselues here to our senses that we refer the vsage of them to the glory of God 1. Cor. 10.31 And to this thrise-happy coniunction wherunto we daily aspire which is the perfect and entier enioying of our Lorde Iesus Christ which he hath requested of his father for vs. Iohn 17.24 Whereof we haue now the holie spirite for a gage and pledge 2. Cor. 5.5 waiting vntill God be all in all in his children 1. Cor. 15.28 This is heere represented vnto vs in the person of the Church composed of al the faithfull which although they be here belowe creeping as it were groueling on the ground are notwithstanding already in a maner rauished into heauen and as a betrothed damsell or rather a bride desireth the end and consummation of the marriage with which affection we ought euery day to be stirred vp moued whereas aboue before al other things we daily craue and desire of our father That his name bee hallowed That his kingdome come seeing that euen our own saluation is not the farthest end whereunto wee tend but the glory of our God therein Whereunto the Apostle doth also teach vs to refer all things as being the last end and scope of our election And Salomon in the meane while forgetteth not
the true Church Behold on one side the Iewes on another side the Turkes who vaunt themselues that they haue the true religion As for the Turkes their Alcoran beeing newly forged it cannot be the track of this flock The Iewes now and since the destruction of their Temple policy haue some fayrer shewe but it is on a false title they vaunt themselues to haue on their side the God which Moses and the Prophets taught seing they acknowlege not but blaspheme him whom the Law and the Prophets lead vs vnto 12 Wee see on the other side howe they of the Romish Church do at this daie vaunt themselues make great crakes of their antiquity and succession of Bishoppes and of the Scriptures themselues the booke of the one and the other couenant Vnto whom we aunswere that the foundation of their hierarchie being in part forged vpon an humane inuention which finally degenerated into an open tyranny and their doctrine beeing directly and diametrally repugnant vnto the Scriptures of the Prophets and Apostles this cannot be the way trodden out by the auncient Church Apostolique what continuance of years soeuer and names of successours they alleadge Asmuch is to bee said concerning the Anabaptists and Libertines placing in steede of the Scripture their reuelations and dreames as also all both old and new or renued hereticks haue this in common that they hold not themselues within the limites and bounds of the doctrine of the Apostles and Prophets perfectly comprised in the holy and canonicall Scriptures which ought to serue for the text and commentary of his wil. 13 And this is the cause why the Bridegrome addeth that the spouse to finde the tracke of the true sheep after which she is sent must seeke after the cabbins or tents of the sheepheards meaning by these woordes the true Pastours of the Church whom we must discerne from the false by their woordes and writings and by their cabbins and tentes that is to say the retyring and resting place of this true flocke For indeede there is but one catholickeflocke that is vniuersally considered bee it great or litle But there are so many cabbins for the retyring vnto and pasturing of it as there are places in the which the voice of these true sheepheards Prophets and Apostles do resound and shall resound vnto the end of the woorlde by the mouthes of their faithfull successors to gather together and to conduct vnto the onely Pastour and sheepheard which is this Bridegrome the whole number and multitude of the sheepe 14 And it may also be that Salomon had a particular respect to Abraham Isaacke and Iacob who were indeed sheepheards as the most part of the ancient Patriarckes yea Moses himselfe among the Madianites and Dauid Psal 77.20 78.72 to the doctrine and family of whom the spouse in this place is sent backe being a thing without all doubt that they were indeed true Pastours sheepheards their doctrine the true doctrine their house excepting such as behaued themselues vnworthily and which were rather in the house then of the house as Ismael and Esaw the true Church of God And we may not forget that here is expresse mentiō made of cabbins of sheepheards according vnto the purport of the history it selfe namely that these Patriarckes did indeed dwell in tents as wayfarers in this worlde Heb. 11.9 We are therefore giuen to vnderstand by this word that we may not seeke after the Church in the outward shining of Towers Steepls nor other pomps and braueries of the worlde the Church of God being rather composed of the smal contemptible things of the world Luk. 14.21 and 1. Cor 1.26 as the head also thereof would bee borne in a stable and liue poorely and slenderly If on the contrarie side any man obiect the rich ornamentes of the tabernacle the magnificence of the temple of Salomon and the riches both of it as also of the people during his kingdome in whose raigne it is said that men made no more reckoning of siluer then of stones in Ierusalem 2. Chron. 9.27 I answere as touching the ornaments of the Leuiticall Priesthoode and the riches of the Temple that al this was a figure of the spiritual riches of the true Temple of God namely of our lord Iesus Christ vnder the paedagogie and A. B. C. of the Lawe which is now ceased togither with al that which depended thereon and as for the other riches I denie not but that the Lord honoured his people when it so pleased him with the blessinges and commodities of this life Godlines hauing the promises both of the present life and of the life to come 1. Tim. 4.8 I deny not also but that God hath called vnto his Church both rich and poore such and so many as it pleaseth him as the example of Abraham who was rich in whose Bosome poore Lazarus was may declare and witnes Luk. 16.23 but I saie that in al times the hall where the banquet is kept whereof mention is made in Luk. 14.13 hath alwaies beene filled rather with impotent folcke lame and blind taken out of the midst of the street then with the rich and pompous which are in kings houses Mat. 11.8 I saie farther that albeit neither riches nor pouerty are proper and essential marks of the Church yet so is it notwithstanding that smalnes basenesse of condition according vnto the woorld yea the crosse it selfe not the crosse of golde or siluer transformed into a most detestable Idol but the crosse which burdeneth the shoulders which is an enemie vnto the flesh is the ordinarie companion thereof But I saie also that the riche which were in the church were not of the church in the quality of men rich with worldly corruptible riches but in the quality of poore in asmuch as they vsed their goods so as if they vsed them not at al according vnto the saying of the Apostle 1. Cor. 7.31 and 1. Tim. 6.17 and became leane and thinne to passe thorough the eie of the needle Mat. 19.24 laying up their treasure in heauen Mat. 6.20 according vnto the example of Dauid that good and truly rich king Psal 16.5 Finally I saie that the buildinges and vessels of the Church ought to be agreeable with the doctrine taught in the true Christian Church which condemneth all superfluity and worldlie pompes and applieth the goods of the Church to the liuing stones thereof as the practise was in the Apostles times Act. 4.35 and in those times when the Pastors were of golde and the Churches and the vessels thereof were of wood 15 This then hath been and yet is an enormous fault committed by the auncient fathers since the time of Constantine to suffer and much greater to exhort Kinges and Princes to found and build Churches with such excessiue cost seruing for no other thing but to condemne both the doners and demaunders poynting out as it were with the finger the ambition of the one and the
shew at the first blush but being tried in the day of the Lorde it is incontinently consumed like hay stubble 1. Cor. 3.13 before that consuming fire which is spoken of Psal 50.3 But to conclude seeing the Cedar and the Cypers wood is such as no continuance of time cā assault with rottennesse or corruption what meane they to doe who haue taken vpon them to pul downe these beames galeries What is this but to think to ruinate and ouerthrow that which is built vpon the most highest and whose kingdome is without end as the Angell Gabriell witnesseth vnto the blessed virgin Mary Luk. 1.33 Now seeing it is in this house of Cedar of Cypers that he raigneth namely in the true Sion which shall neuer be shaken or remooued the worde of the Lorde enduring for euer 1. Pet. 1.25 God giue vs grace to be wel seated for euer in this holy house and pray we it may please him to bewtifie vs with his holy spirite more and more that wee may bee vnto him a sweet smel in our true Bridegrome finally may raign with him for euer which thing wee will craue at his handes with a true confession detestation of our faults desiring him pardon and forgiuenesse as followeth Almightie God c. THE END OF THE SERMONS VPON THE FIRST CHAPTER SERMONS ON THE SECOND CHAPTER OF THE CANTICLE OF CANTICLES THE SIXTEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles vers 1. and 2. 1 I am the rose of Saron and the lilly of the valleis 2 As the Lilly among the thornes such is my loue among the daughters 1 The most happie estate and condition of the spouse consisteth herein that she knoweth what the excellencie of her Bridegrome is who mutuallie declareth vnto her the good that hee will doe and hath done her 2 In what sort it is lawfull to be a witnes to ones selfe in his own praise that our saluation beginneth from that which God hath reuealed vs to know him by 3 The first testimonie which God hath giuen vs of himselfe by natural things 4 The second manifestatiō of gods good wil towards men by the preaching of the gospel promised and figured vnto the fathers and finally reallie exhibited 5 Wherefore the Bridegroome made choise of the similitude of flowers 6 The allegory of the whitenesse of the Lilly and the coulor of the rose is most fitting and agreeable to represent vnto vs the qualities of this Bridegroome 7 Wherefore the spouse is compared vnto a Lillie aswel as the Bridegroome 8 The church here below is alwaies enuironed and intermingled with thornes 9 That they deceiue themselues and others who think to agree light and darknes togither And how wee must behaue our selues among these thornes THE wise man hauing shewed vs by his owne experience in the book going before this that there is nothing of this world in this woorld whereon we ought to rest our selues therein to seek a contentmēt assured felicitie but that wee must mount a degree higher namely vnto the creator of the world which is one onely God hath proposed vs the practise hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom I mean the church spiritually linked knit with our Lord Iesus Christ her head in whom she seeketh and findeth whatsoeuer she can desire though she yet in effect enioieth but a smal portion of those benefites and blessings which are obtained her by this bond the ful consummatiō wherfore shee expecteth and looketh after with a marueilous ardent longing and affection And hitherto is it that this also tendeth which we are now to expound as also all the rest of this Canticle or Song in which vnder the figure of a marriage feast and banquet and of mutual kind entertainement of the Bridegroome and the spouse each towards other vsing in their discoursinges diuerse singular similitudes is represented vnto vs both the perfect excellency of this Bridegroome as also the most happie estate and condition of this spouse to forme and breed in vs a desire of preferring Iesus christ his kingdō before al things being throughly incorporated into this church which is the company of the faithful figured out represēted by this Queen The Bridegroom therfore speaking here first of himselfe compareth himselfe vnto two most goodly and most odoriferous and sweet smelling flowers aboue al other which are the Rose the Lilly applying afterward vnto his spouse the same similitude of the Rose Which the spouse hearing compareth him first vnto A goodly apple-tree ful of most pleasaunt and exceeding sweete fruit 2 Now for the first we maie not thinke it straunge that the Bridegroome commendeth himselfe contrary vnto the lesson which Salomon himselfe hath giuen and set downe Prou. 72.2 As indeede wee see how the Apostle beeing constrained to speake more magnificently of himselfe to establish his authority Apostolical is fain to vse a preface in that behalfe complaineth that he is forced to do as foolish men are wont to do who preach their owne praises But it is another thing in God then in men For men are naturally ambitious and can hardlie praise commend themselues but they are straightway tickled with some opinion of themselues attributing the whole or at least some part of the whole vnto themselues as if it waxed in their owne garden whereas they haue nothing but of free gift 1. Cor. 4.7 besides that they know not how to keepe therin either rule or measure And this is the cause why such as are wise are so far from praising and commending of themselues that they cannot heare themselues praised in their owne presence but they must blush and if it be so that they must needs speake of those graces which rhey haue receiued of God they doe it alwaies in such sort that they euer attribute the whole vnto the giuer as Saint Paul is wont to doe in most expresse termes 1. Cor. 15.10 keeping therein a good measure 1. Cor. 4.4 As likewise if they must commend another they faile not to adde that the praise thereof pertaineth vnto God a witnesse whereof may be the ordinarie beginning the same Apostle vseth in his Epistles Rom. 1.8 1. Cor. 1.4 Eph. 1.3 Phil. 1.3 Col. 1.3 1. Thes 1.2 and 2. Thes 1.3 But when the lord commendeth himselfe besides that hee cannot saie so much of himselfe but that there is still a great deale more remaining which maketh his testimony of himselfe most certaine sure Ioh. 8.14 he cānot also doe it vpon ambition For all honour and glorie is due to him alone and nothing can bee added vnto or taken from him Neither doth he this but to moue vs thereby and to draw vs out of the world 3 But this he doth in two sorts opening his holy mouth to teach vs. First to
be called Queene of heauen without parting this kingdome Our Lady without matching a companion with the onely Lord Our life our hope our sweetenes without placing her manifestly in the throne of the godhead But ô most horrible blasphemie that euer was spewed forth can a man request her without degrading of Iesus Christ that in respect of the person of the father shee pray but in respect of Iesus Christ his sonne that she commaund him of her motherly power and authoritie And yet notwithstanding this is not onely saide but song and howled forth in their temples and who so findeth fault with this he is an hereticke I conclude therefore that ther are in this church so many false gods as there be creatures called vpō serued with a religious adoratiō that is to say concerning directly the conscience and the diuine seruice dewe to one onely God the father sonne and holy ghost and as many as there be temples and altars consecrated and dedicated vnto creatures and how then can that Church bee the true and onely vniuersall Church 2 This first commandement which is the ground foundation of al the rest being ouerthrowen what may a man conclude of the rest As for the second containing two principall points namely an expresse forbidding to make any likenes of any creature high middle or low in the cause of religion or to do any reuerēce to thē I will not say of this cōmandemēt as of the other For they haue gone a great deale farther in this then in the first which albeit in effect they haue violated and broken yet haue they left him written as hee was by the hande of God But as for this second seeing that if he remained there painted Images and Statues must fall to ground they haue so intangled it with the first that they haue finally eclipsed it altogether a most intolerable presumption and inexcusably execrable seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man declareth that not one sole little letter of the law may not be blotted out Math. 5.18 So then already this fault I meane this eclipsing of this commandement by those of whom we speake is without all excuse But how on the other side may the transgression thereof bee excused when in their churches chappels streetes great places in citties and in fields there are found so many nests of statues and all sortes of Images We know well their goodly replies which yet are such as vanish away like smoke at the least word of this commādement The true sense thereof besides that it is most cleare in it self whēce may it be better gathered then by that which hath beene generally obserued in the christian Church for moe then three hundred yeares together Images say they are the bookes of the common people And what can such dumb doctors teach set vp and established against the expresse commaundement of God who hath not onely forbidden to adore and worship them but to make them I meane to haue them vsed in the matter of religion And experience hath finally shewed why the Lord distinguished this commaundement into two principall heades to wit first forbidding to make them and after that to worshippe them And indeede since the first entering of Images into the Church men haue for a long time confessed that there was no honour due vnto them but when Idolatrie was once entered then they said that this honour was not done vnto the statua or Image but vnto him which was represented by the Image A most false excuse For if it were so why shoulde a man vse more deuotion to one Image of the same saint then vnto an other And if this were the meaning of these worshippers of Images as they say it is what other thing is this thē to answer that a man playeth not the Idolater with the Image but with him whom the Image doth represent I speak in respect of the Images of he shee saints as they call thē For who will dare to say but he shalbe conuicted by the whole scriptures that if the virgine Mary or the Apostles by consequent other true Saintes were aliue at this daie on earth that they coulde suffer that mē should kneele vnto thē That they should offer vp candels vnto thē that they should present incense before thē that they should preach of their merits Their whole doctrine and their whole life being clear contrary vnto it I let passe to speak of their setting out of these goodly statues pictures of their our Ladies as they call them clad in their sommer and winter garmentes of their virgins attired like shameles strompets of horses asses dogs and swine which charge their altars among their saintes of their tapers and lampes burning before their blind statues and other such meere and inexcuseable Idolatries all which notwithstanding is couered with the goodlie name of deuotion Alas ô Lord how long 3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde not onely as present and knowing the thinges which are most secret hid but also as iudge and reuenger of al falshood the great only liuing God being as it were set placed in his throne to be made iudge of the truth vnknowne vnto men can it bee denied but there are so many felonies so many idolatries so many degradations of the true and onely diuinity as there be othes made by the creatures high middle low or by other fancies which men do forge deuise For to sweare is not only to take vnto vs a witnes in generall as a man maie doe vnto the verie insensible creatures Deut. 3.1 Esaie 1.2 but it is to take him whome wee sweare by to bee a witnes of our conscience which thing appertaineth vnto god alone 4 As for the fourth commandement euerie christian ought to know that so farre as it was ceremoniall it hath an end not that in lieu of the seauenth daie called the Sabbat we shoulde Iudaize the Sundaie for this were not to impose an end vnto the figures by the reall comming of the truth Coloss 2.16 but onely to chaunge the daie but to the ende that according vnto the ordinance of the Apostle which maie be gathered euidently 1. Cor. 16.2 and Apoc. 1. as the memorie of the creation of the world in six daies was celebrated in the sanctification of the seuenth daie that notwithstāding in the deliuerance of AEgypt the order of the monthes and the beginning of the year were chaunged so by the newe creation of the second world which the Prophets cal a new heauen and a new earth Esai 61.17 and 66.22 appearing by the resurrection of the Lord the true light of this new world ought to be renewed and celebrated the daie which wee call the Sundaie that is to saie the daie of the Lord after a speciall fashion and such a one