it had indeed notoriously come to passe had not God by his grace holy spirit gouerned Isaak in the end issue of this matter And among other causes we must principally attribute the great afflictions which after befell Iacob menaced by his brother to this slie touch of hers though God drew light out of darknes Wee haue hereof also a notable example in Martha the Sister of Marie who not knowing how to gouern and rule in good sort that good and holy desire she had of receiuing and well entertaining of Christ in her house chose not the better part but that for which shee was reprehended Luk. 10.42 Let vs therefore all of vs little and great be careful not only to demand of God his graces and blessinges but also that principall grace which gouerneth all the rest as we here see that the spouse speaketh not simply of one kisse but of kisses in the plural number and addeth moreouer of his Mouth to teach vs that to come vnto this so much desired coniunction wee must demaund of God grace vpon grace which graces doe truly part from his mouth being not onely produced but also entirely gouerned by his spirit without anie mixture of our leauen As for example conformably to that which I euen now alleadged of Martha you the woorshipful the magistrates are much busied encombred in the dispatch of ciuil causes and administring of Iustice vnto euery man which is an holy vocation and calling with which the Lord hath honoured you wherein I beseech him to graunt you his grace to beare your selues wel vprightly and diligently But if you so imploy your selues herein that the desire you haue to doe iustice in ciuill causes cause these roomes to be voide which ought to be filled with your persons to heare the woord of God which should rule and direct you in your charge this is called vnder the colour of doing well to forget the chiefe principal busines Again behold a preacher which wil be diligent and painful at his study to prouide wherewith to feede his sheepe This is a most holy necessary desire but if he giue himselfe in such sort to his booke that while he is at his study Satan catcheth one of his sheep this is not to do the duty of a pastor or sheepheard who shuld not only attend vnto reading according to the admonition of Saint Paul 2. Tim. 1.13 but also to watching ouer his flock both in general in particular according to the exāple of our Apostle Act. 20.26 Behold likewise an housholder houswife who is careful to trauel according to the cōmandement of god for the maintenāce of hir family look on an honest merchāt which endeuoreth to folow his calling in a good cōscience for the profit of the cōmon weal which is a thing very rare seldom in this world these are holy honest desires but if to attēd on these things a man be then at his shoppe when hee should be at a sermon to doe better this is nothing else but to do euil when we think to do our duty And therfore I say again that we must be watchfull stand vpon our gard to desire aboue al things the kisses of the mouth of the Lord that with a pure holy ordered affection after the example of this spouse vnto whō the lord of his grace conforme vs which thing we wil demaund of him saying Almighty God c. THE THIRD SERMON Our helpe be in the name of God c. 2 For thy dilections are better then wine 1 That the whole contentment of the spouse or Bride proceedeth from this that the Bridegroome hath loued her first 2 The woork of creation is the first testimony of Gods loue dilection towards man 3 The worke of redēption is a more admirable testimony of this dilection but is particularly belonging vnto the spouse 4 The testimony of this loue is declared vnto vs in the holie Scriptures 5 In what sense these dilections are preferred before wine and why the spouse vseth this word in the plural number 6 The mutual and enterchaungeable dilection or loue which is dewe vnto the Bridegroome is the sum of the Law And the principall abuses which are committed in dilection or loue and in hatred 7 That God alone ought properlie to be loued 8 That knowledge must go before loue and how man before his fal knew and loued God 9 Whether Adam and Eue had the knowledge of euil thereby to haue hated it before their fal 10 Men before they be regenerate cannot nor wil not learne to loue or hate aright 11 The onlie spirit of God which created vs teacheth the spouse this lesson but yet not without resistance 12 The marueilous combate of the Bridegroome for his Bride 13 The warre of the spirite against the flesh is not by and by ended 14 How wee ought to loue one another and the other creatures 15 The hatred of vs against the diuell ought to be irreconciliable 16 How we ought to hate the wicked 17 Abuse in hating the creaturs which are made for our vse 18 A conclusion of the treatise of orderlie dilection and hatred WEE haue hearde howe the spouse forgetting all other thinges whatsoeuer without exception protested that shee desired no other thing than the kisses of the mouth of her Bridegroome Nowe to the ende that euery one of vs may knowe that shee speaketh not as a fond passionate bodie but as one which is indeed sage and sober and which knoweth to make good difference between that which she ought to desire and that she ought to shun she addeth a peremptory reason of her so ardent desire to wit the dilections of her Bridegroome Which thing because it may be taken in two sortes either of the loue of the Bridegroome towardes the Bride or of the Bride towards the Bridegrome we must first of al vnderstand that this heere is meant of the dilection wherewith the Bridegroome doth loue the Bride For otherwise the Bride should brag and boast of her selfe which the Saints of God are neuer wont to doe This therefore is the sense and meaning of this place that it is not but vpon great ground and reason that the spouse forgetting all other thinges yea euen her owne selfe desireth nothing else than to be loued of Iesus Christ her Bridegrome to enioy her wel-beloued seeing there is nothing to be compared vnto the dilection and loue of God towards vs whence it followeth reciprocally that is back againe that there is nothing which we ought to loue besides him But first wee must begin with him which hath loued vs first because that without this wee could neuer knowe him aright vnto saluation nor loue him 2 But who is able to sound this bottomles depth whereinto we now enter I mean the special dilection of God towards his church Truly our God is infinit incomprenable in al his works euen in the smallest of them
shewe vs what and how ardent the true affection of the faithful soule is towards God began her speech with the testimony of her extreme desire shee hath to bee ioyned most neerely with Iesus Christ her Bridegroome to wit to be vnited altogether vnto him yea to be as it were with him to serue to honor him with al her hart al her might And this is also the true the right and the last end and scope of not only all our actions but also of our whole vnderstanding and will to the end that we may say with the Apostle that Iesus Christ liueth in vs and we in him Gal. 2.20 So then as among all the rest of the affections loue is the most ardent so are the effects thereof most vehement according to the saying of Christ Where the treasure is there is the hart also Luk. 12.34 but al lieth in this poynt that a man loue that which he ought to loue and so as he ought to loue And this is it wherein men do ordinarily deceiue them selues louing that which they should hate hating that which they should loue or if happily they loue that which they should loue or hate that which they shoulde hate yet not louing nor hating in such sort and so far as they ought but euer either more or lesse then they ought or for some other end then they ought 7 To correct therefore al these defaults the spouse teacheth vs here first by her own example that it is God alone to speak properly whom wee ought to loue without giuing anie part of our hart to any other thing whatsoeuer Which thing reason it selfe may in general teach vs how corrupt and peruerse so euer it be For there are two things which naturally drawe men to loue to wit beuty and vertue which if a man will not bee deceiued must neuer bee separated witnes the common prouerb That a fayre feature with foule conditions is nothing worth beuty by it selfe being nothing else but a vaine bayte and allurement which draweth to an euil end Now wee must of necessity confesse that God alone is properly beutifull and good yea beuty and vertue or goodnes it selfe in infinite perfection seeing whatsoeuer is good and beutifull among the creatures is but a small glimmering beame of that which is wholy entire and essential in the Creator 8 But because that God is incomprehensible not onely to our outward senses so that we caÌ„ neither see nor hear nor tast nor smell nor touch him but also to our vnderstanding it seemeth that it may be thence concluded that therefore we cannot any way neither know nor loue him seing we must know him before we loue him nor by consequent serue him aright whence it would follow that our faith and hope are thinges vaine and friuolous which would bee the ouerthrowing of all religion You see then why this matter is to be vnderstood yet more clearely The Scripture therefore teacheth vs that the Creator hauing created al things for his gloâ—y Prouerb 16.4 that is to say to be thereby glorified which could not be if he made not himselfe to bee in some sort knowen by them hath not made notwithstanding al creatures capable of this knowledge but only Angels and men As for the Angels we wil not speak of them in this place But touching men Moses sheweth vs by this word of image and likenes of God according to the which he saith that God created man that the Lord creating the soule of the first man engraued togither in his vnderstanding a marueilous light and knowledge naturally infused to know his Creator and that in a very high degree of knowledge and likewise a most excellent vprightnes and integrity in will to haue no affection whatsoeuer which were not correspondent to the nature and will of God perfectly iust and perfectly good The which thing is expounded by the Apostle by the words of truth in vnderstanding and of righteousnesse in will when hee declareth what was this image and resemblance of god Ephes 4.24 al this that God might be known and glorified by him Beside these two graces the Creator had also engraued in all his creatures innumerable testimonies both of his infinit wisedome and liberality and of al other his perfections in yealding the gouernment of them next vnder himself vnto man as hauing made them for his vse as is declared among other places in the eight Psalme to the ende that this knowledge of God and vprightnes of affection might by the obiect of the creatures bee maintained and confirmed in man hauing alwaies before his eies so many mirrours or looking-glasses to behold the perfections in God as were creatures in the world and so many testimonies of the goodness of God towardes him as were creatures made for the vse of man and subiected to his gouernment And of this it followeth that man is not only bound to giue God thanks for that which he hath receiued from him in himselfe but also for all the giftes which God hath bestowed vpon all other creatures for man which are as it were preachers of the glory of God vnto men Psal 19. and if they had vnderstanding and mouthes woulde cry with a loud voice both aboue and below saying Yee men for whom we are made thank God for vs glorifie him in vs Whereas since the fal of man by the sinne of whom they haue beene brought to this miserable estate whereunto they haue been subiect Gen. 3.17 they cry and demaund vengeaunce of god Rom. 8.22 The creatures therefore being faire good euerie one in his degree as Moses also distinctly specifieth the same in the history of the creation and as I haue said beautie and goodnes beeing the obiects of dilection it followeth that man naturally before his fall which was also requisite for the right gouernment of al those thinges which were committed vnto him seeing none taketh pleasure to maintaine and gouerne that which he hateth bare an affection vnto al the creatures but yet so that in the beuty and goodnesse of them he did contemplate the author and giuer and therefore by consequent loued not to speake properly the creatures but the Creator in contemplating and beholding the creatures 9 Now seeing that loue and hatred are so directly contrary and that the one putteth forth the other it must needes bee that man before his fall hated that which was foule and ill seeing hee loued that which was fayre and good But howe can this be true whereas before the fall of man all was faire and good in the worlde as the Lord had made it Gen. 1.31 I answere that truly seeing there was nothing foule or euill in the worlde man before his fall hated nothing but loued his Creator in all things But seeing he was endewed with vnderstanding to knowe wherein he ought to loue his Creator hee had also in himselfe the meane to know that he ought to hate the contrary if he should
meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they cānot nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of thē in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see thē what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to cōquer win this Bride to kisse hir as hir selfe desired with his own mouth being in cōbate with him which held her frō him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it thē which speaketh thus Iesus christ God mā but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth
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
and to hate that which he hateth is not a woorke of an hour not of a day not of a month not of a year but a continuall combat so long as life lasteth betweene the spirit of the regenerate man and the fleshe of him which remaineth still in his old skin And therefore this which the spouse here speaketh and shall tell vs heareafter of the affection which she beareth vnto her Bridegroome in whom shee seeketh her whole rest and contentment is not fainedly spoken or in hypocrisie for the Church is not the schoole of fainednesse hypocrisie but of truth and syncerity But this ought to bee vnderstood as of her in whom sinne raighneth no more Rom. 6.14 and yet leaueth not to be in her notwithstanding Rom. 7.17.18 to fight as much as it is able against the spirite Gal. 5.17 the Apostle himself one of the most perfectest mēbers of this faithful chast spouse may be more than a sufficient witnes hereof vnto vs crying out that hee doth yet the euil which hee would not doe and doth not that good which he would doe and againe crying forth miserable man that I am who shal deliuer me from this mortall body Rom. 7.19.24 Let vs therefore confesse that through the grace of God this spouse which is the company of the true faithful is reformed both in her vnderstanding to discerne betweene that which is good and that which is euill and in her affections to loue folow after that which is good to hate and fly that which is euil but yet notwithstanding shee must stil growe both in this knowledge from faith to faith Coloss 1.10 2. Pet. 3.18 and in the practise not onely of louing and of hating rightlie and soundlie but also so far and in such measure as she ought the which thing is especially hard to obserue 14 Yet is it an easie matter to know it to wit that seeing a man must loue God with al his hart he may not diuide part this dilection to other things and touching the loue due vnto a mans neighbour being loued next after God and for the obedience we owe vnto God this dilection is nothing else but a streame flowing from the fountaine of that loue due entirely vnto God alone and not to speak properly another dilection for which our heart is parted and diuided into two For God which is iealous of his spouse and of his glory wil haue either all or none That which I speake of our neighbour yea of all men ought to be practised towards all the creatures made for our vse vnto the which we must take heede we transferre not our loue as the couetous doe which make an idol of their substance Ephes 5.5 The riotous and gluttons which haue no other God but their belly Philip. 3.19 and in generall all those which make their soule their body to serue any other creature according vnto their passions and lusts in steede of vsing them with giuing of thanks praising and blessing the Lord in them 1. Tim. 4.4 and keeping our selues from all disorder and vnmeasurablenes be it in quantity or in quality or principally in the end scope of the right vsage of them which is the glory of god 1. Cor. 10.31 as wee are warned by diuerse aduertisements sowed here and there touching this point throughout the Scriptures Thus you see what this dilection is of the true spouse addressing and turning her hart thither where her treasure is according to that measure of grace which is bestowed vpon her 15 But what shal we say of the hatred which is ioyntly opposed to loue dilection It is easy to vnderstand that we must asmuch hate that which is euil as loue that which is good But whereas euil is not a creature of God but a vitious quality fallen on that which was created good we must put a great difference betweene the Creature and the vice as much I say as may and can bee put This I adde because of one creature the which is so corrupted and so far cursed of God because it hath beene the original and spring of al vice and of al euil as wel in it selfe as in man and consequently of sinne and of death that it is and shal euer be worthy of all hatred and execration I meane the Diuel and his Angels And behold my brethren behold him which being perpetual enemy of this Bridegrome who hath brused his head Gen. 13.15 and troden it vnder his owne feete and vnder the feete of his spouse Rom. 16.20 and seeking nothing else but as a greedy Lion to deuour vs 1. Pet. 5.8 this old red Dragon I say pursuing this spouse with al manner of rage Apoc. 12.3 this is he whom we must hate with an irreconciliable hatred this is hee against whom wee must armour our selues with al the pieces of our armour Ephes 6.13 and 1. Thess 5.8 in a word this is he whom wee must perpetually detest and abhor 16 As for the other creatures there is choyce to be made For first because man alone amongest all the creatures is infected with the poyson and venom of this serpent yea and that wholy and entirely both within and without we must consider of him also distinctly and behold how wee must gouerne our selues herein It is true that mankind is altogither corrupted and consequently euerie man beeing such euen from his conception Psal 51.7 is culpable of the wrath of God Eph. 2.3 It is also true that the Law of frindship requireth that a man be a frind of his frinds frinds and an enemy of his frindes enemies But because that God of his infinit goodnesse would not adiudge euerie man particularly vnto euerlasting destruction as he hath done Satan the Angels his cōplices but contrariwise would draw his spouse his Church out of this corrupt masse in such maner as I haue before spoken thereupon we cannot therefore consequently we ought not but by very vncertain presumptiōs discern those which he hath destinated or not destinated vnto this fauour therefore leauing vnto God his secret iudgemēts we must indeed be frinds vnto the frinds consequently enimies vnto the enimies of our beloued but indefinitely that is to say without giuing of sentence of this man or that man to set sort him among the nomber of the reprobat On the contrary side knowing by experience of our selues that of being his enimies by nature Ephes 2.3 he hath made vs his friends Rom. 5.8 Ephes 2.11 we must irreconciliably hate the euil that is to say the corruption al the fruits thereof first in our selues then in euery one besides yet not hate the persons but contrarywise seek by al meanes to make them partakers of the same grace which is shewed on vs by our cōtinual praiers vnto god beseeching him That his kingdom come which cōsisteth in the accomplishment of the number of his elect in the last day 1. Cor. 15.24 and by all
duty of charity euen towards straungers themselues to force them to enter in vnto the banquet Luk. 13.14 towards the domesticall which shut out themselues to the end to make them ashamed to stay without 2. Thes 3.14 yea towards the persecutors thēselues Mat. 5.14 being apparant by the first sermon of Saint Peter Act. 2.37 that the Lorde praied not in vaine indefinitely for them which crucified him Luk. 23.34 and by the conuersion of Saint Paul that Saint Stephen praied not in vaine for them which stoned him Act. 7.60 And thus wee must vnderstand the saying of Dauid to wit indefinitely that he hateth yea entierly hateth those which hated God Psal 139.21 and the imprecatiōs which he vseth in many places of his Psalms excepting such as be propheticall of which sort there are also some in Saint Paul Gal. 5.12 2. Tim. 4.14 which we must take good heed we draw not into consequence according to that aduertisement which Iesus christ gaue his disciples in this behalfe when they would rashly imitate the zeal of Elias Luk. 9.55 And yet we are likewise commaunded to flie yea to detest the companies of the dissolute wicked 1. Cor. 5.9 although Iesus Christ himselfe tooke his repast with sinners and Publicanes whereof he yeeldeth a reason Mat. 9.13 17 As for other creatures which are made for our vse there is no question of hating or flying of them in themselues being good creatures of god In the which point some fantastical mē do fail of whō the Apostle speaketh 1. Tim. 4.3 some others which would bring vp again the legal distinction differēce of meates Coloss 2.21 yet to this day certaine superstitious hipocrites of whom it is spoken Math. 23.24 make a conscience of smelling vnto a nosegay whereas this spouse saide not that wine is naught but that the dilections of her Bridegroome are a great deale better We must therefore loue them lesse then to set our whole hart vpon them as hath bin handled by vs alitle before For rather wee must fly all things which estrange turne vs from the loue of God without excepting father or mother wife or childrē which is meant by this word of hating where mention is made of hating that is to say we must set all things without exception after the glory of God our vocation Deu. 33.9 Luk. 14.26 In a word it is this spouse who in this respect is crucified to the world and the world crucified vnto her Gal. 6.14 vsing the world as if she vsed it not according vnto the saying of the Apostle 1. Cor. 7.31 and being so in the world that she is not of the woorlde Ioh. 17.11.16 18 Yee see then my brethren what the loue and dilection of the Bridegroome is towards his Bride whence proceedeth our saluatiō you see on the other side how we ought reciprocally to loue him which hath loued vs so much wherein consisteth the testimony of our election saluation 1. Ioh. 4.12 Lastly you see how we ought in this world to order rule our loue and hatred which is the sum of a Christian mans life God of his mercy giue vs grace throughly to knowe to followe this way which we will demaund of him together with all other things necessary for vs beseeching him as followeth Almightie God our heauenly father c. THE FOVRTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the third verse 3 Because of the odor of thy excellent perfumes thy name is poured forth as a perfume and therefore the virgins loue thee 1 The consideration of the excellency of the Bridegrome is that which engendreth in the Bride a desire of knowing him as the sauor of that which is odoriferous maketh a man to couet after it 2 What the sacramentall perfume which represented Christ was whereunto the spouse hath respect in this place and wherefore he speaketh in the plural number 3 These odours sauour not but to the spouse and are considered in Iesus Christ according to both natures notwithstanding in diuerse respectes 4 The first relation and correspondence betweene that sacramental perfume and the perfections of Iesus Christ 5 The second correspondence 6 The third correspondence 7 That it behoued that this perfume shuld be poured forth first towards god to appease him towards vs by his sweet smel 8 Secondlie vppon euerie member in the Church represented by this spouse to bee perfumed with the wisedome obedience righteousnesse and puritie of this Bridegroome by imputation 9 Another effect of this perfume in our sanctification how our good works are a sweete smell vnto the Lord not for their value but because they are perfumed therewith 10 An exhortation to take heede of all stinking filthines opposite to this so sweet smelling perfume 11 In what sense it is requisite that euerie Christian bee a Virgine and the abuse committed of old in this point 12 The conclusion and summarie con 〈…〉 of this third verse THE ende and scope whereunto wee ought to refer this whole Canticle is in sum to shewe vs that euery faithfull soule yea al the true Church is in such sort in this world that her whole heart is rauished into heauen tending onlie to the ful and perfect coniunction and enioying of him in whom lieth al hir treasure which is our Lord Iesus christ her beloued And therfore this holy spouse hauing opened declared hir so ardent affection addeth now that it is not without iust cause that she maketh no reckoning of whatsoeuer withholdeth men heere below in comparison of him whom she desireth and longeth after because saith she there is nothing of so good and sweete a smell as hee whose perfume shee and hir companions smelled 2 Whereupon we are before all other thinges to note that she vseth this woord of perfumes hauing regard properly and specially to the perfumes ordained and appointed in the Law For albeit the vse of these precious perfumes were frō al times vsuall and accustomable among the people of the East which is to be seen aswel by sacred as profane histories notwithstanding the spouse had not properly respect vnto this but to that sacred perfume which was in such sort composed of earthlie sweets that notwithstanding the receit composition thereof came not from man but was expresly prescribed of God Exod. 30.23 with an expresse forbiddall of applying it to anie vse else saue to the holy sacred seruice of God Exod. 30.32 This perfume therefore was a sacrament and distinguished from other perfumes as the water of Baptisme is distinguished from common water and the Bread and Wine of the holy Supper of the Lord from common bread and wine I meane in respect of the vse the signes alwaies remaining in respect of their natural substance and matter entirely as before This sacrament I say as al other sacraments was composed of a signe and of a
Bridegroome The one is of meere gratuity hauing no other fountaine but the infinit goodnes and compassion of God so farre to loue this poore and miserable creature Ioh. 3.16 Rom. 5.8 The other is vpon an infinite obligation not onely of the creature towards the creator but which is more of her which was so dearly raunsomed from sinne death and hell towardes her most bountiful and liberall Sauiour The one goeth before presentes it selfe first the other followeth The first proceeding from himselfe engendreth the other in vs of meer grace For our wel-doing reacheth not vnto god Psal 16.2 to whom nothing can be added from whom nothing can be taken But al the good and profit which can proceede from the loue that a faithfull soule beareth vnto his Sauiour returneth to it selfe because it pleaseth God to honour them who honour him Gen. 22.26 1. Sam. 2.30 Psal 91.14 And who wil not cry out with the Prophet saying What is man that thou vouchsafest to know him the sons of men that thou wilt haue care of them Psal 8.5 and. 144.3 And againe What shal I render vnto the lord Al his benefits surmount mine vnderstanding I will take the cup of acknowledgement of saluations and I wil praise his name Psal 116.12 5 The spouse addeth Beholde thou art goodly and pleasant A most true speech For what is there in respect of this great sauiour so goodly or so pleasant Of whom the Prophet speaking who notwithstanding saw him not but a farre off Heb. 11.13 and through the shadowes of the Law I shal saith he be satisfied whē thy glory shal appear Psal 17.15 But besides this we must note that she which speaketh heere is shee onelie who knowing what this beuty is albeit her selfe were truly faire heard her beautie commended by her Bridegroome staieth not her selfe notwithstanding thereon but seemes she would saie that as for her selfe all her beauty is nothing vnto her but that it is her Bridegroome who is indeede goodly and worthy to be looked on as also hereon it is that she altogether resteth her selfe The poor Paynims and not our wise Salomon onelie Prou. 27.2 could tel wel enough how to blame dislike of them who gaze on their owne feathers praise thēselues And how may wee cal the assembly of them the spouse of the Lord that is to saie the true Church who alleadge their vertues and merites though they had an hundred times more then they attribute vnto themselues This saie they thinking thus to excuse the matter proceedeth not only from our selues but from grace also with the which if we were not preuented and accompanied wee coulde merit nothing at all As much said the proud Pharisee Luk. 8.11 as if that grace were therefore giuen vs to saue our selues by the value of works mingled with the merit of Iesus Christ To let passe the other error of theirs altogether inexcuseable that they recken their most manifest and notorious superstitions for merites also On the contrariside what is the language of the true church of the Lord Not vnto vs ô lord not vnto vs but vnto thy name giue the glorie for thy truth and bounties sake Psal 115.1 What am I said Dauid that great seruant of god what is my fathers house that thou bringest me so far 2. Sam. 7.18 And what saith the Apostle of Abraham the father of the beleeuing Truly saith he if Abraham were iustified by woorkes he hath whereof to boast but not before God Rom 4.2 And the children of God what aunswere doe they returne the Lord giuing them testimony of their good life in the later day lord whē saw we thee hungry thirsty c Mat. 25.37 Let vs therefore apply our selues vnto the studie of good workes which are the beutie giuen vnto the Church of God and know we that God wil begin them in vs as it is he who doth them in vs bestowing on vs freely both the willing and the doing Phil. 2.13 but by his onely grace freely bestowed in him in whom alone he accepteth of vs Ephes 1.6 and not for any value or merit of them For not onlie we haue nothing but of free gift 1. Cor 4.7 but also when we haue done al we shal be nothing but vnprofitable seruantes to that master who hath nothing to doe neither with vs nor with our woorks Luk. 17.10 as also the Apostle speaking of those who are most righteous saith that euerlasting life is the gift of God by Iesus Christ Rom. 7.23 6 Finally the spouse saith Our bed is green the beams of our houses are of Cedar our galleries of Cypers As touching the bed this may be meāt not of a couch to sleep on but of the maner they vsed of old in taking their repast not sitting but halfe lying on cushins as the proper signification of the word importeth which the spouse aboue vsed Vers 12. This may bee also very well referred vnto that which is said of the greenes namely as if it were made of greene grasse Notwithstanding there is nothing letteth why it may not be taken also for a couch or bed whereon men repose rest themselues Nowe in what sort soeuer it bee taken the spouse doth rightly say that this bed is greene to shew how pleasant that peace is which the world cannot giue Ioh. 14.27 neither yet take awaie Ioh. 16.22 which repose is not found but in Iesus Christ alone Mat. 11.29 seeing there is no condemnation in them which are in him Rom. 8.1 And this is the reason wherefore this spouse yea euerie of the faithfull is compared vnto a goodly tree alwaies greene and bearing fruite Psal 1.3 92.15 And Saint Peter saith that our crowne is incorruptible That which is added of beames of Cedar galeries of Cpyers or other such wood hauing respect vnto the buildings and pallaces of kings couered flat with battlements and galeries on the top tendeth vnto the same end namely to shew vs by the similitude of these two sortes of odoriferous not putrifiyng trees that the ioyning and coupling of this Bridegrome with this spouse withdraweth vs from the stench and corruption of the woorld making of our soules bodies so many Temples distinctly considered dedicated vnto God 2. Cor. 6.16 and Ioh. 14.23 as being ioined together they are called liuing stones for the building of this one and spirituall Temple namely of the church truely Catholique vniuersal 1. Pet. 2.5 7 Neither must we forget that she maketh distinct mention first of the beames and then of the galeries naming the principal proppes and staies of this building I meane the Prophets and Apostles who yet to this day quicken giue life vnto the Church of God by their holy writings preached and expounded therein Eph. 2.20 Such therefore is this house of the Lord and the habitation of the true Church not this lakes built vpon mens traditions with mouldy and rotten wood which hath some faire
tast and feeling of such a liberality of our God seeing the most part contemne it others eate of this food but for a fashion and very few there be who digest it to bee susteined by it a miserable and lamentable case and for which we shal pay one day sweetely if wee thinke not betimes better vpon it 8 But I pray you wherein do those pestilent harbours of Idoles which they cal the bookes of the ignorant resemble the hall of this banquet Where insteede of administring this precious liquor mens eares are filled with howlings and their harts impoisoned with errors where vnder shadowe of deuotion bearing men in hand that they are fedde by an attourney they deuour widdowes houses yea Kings Crownes and scepters where in lieu of the true Iesus Christ they feede the woorlde with a Iesus Christ of past for a full measure of all manner of sacrilege they haue vtterly rakt away one of the two sacramentes of the holy supper But if these be to be condemned as sure they are what shall become of theÌ„ who come vnto this banquet otherwise well prouided and administred to their iudgement and condemnation 9 Moreouer wee may not lightly passe ouer that which the spouse addeth namely that the banner or standarde or ensigne of her bridegroome which is vpon her that is to say vnder which she marcheth is called dilection or good-will For as in an armie the ensigne is it which distinguisheth euery band and company vnder which euerie souldiar is to march so the loue and good-wil which Iesus Christ beareth vs is that which assembleth vs together to compose this bodie which is called the Church which linketh and keepeth vs one to an other which helpeth and aideth vs in all the assaults and combates which wee are to sustaine For what induced and perswaded this great God to make the worlde for man Nothing but his good pleasure to make a creature in which he would declare by effect his singular loue and affection that is to saie because he would make one creature whom he would indeed entirely loue so far as to make it gouernour ruler of al the creatures else below as if he had reserued for himself the place aboue to commit vnto him that below Psal 115.16 And now certainlie this is exceeding much nay so great as no man is able to comprehend the infinitnes of such bountie towardes the creature which was not yet in beeing but what is this in comparison of that which is shewed in the woork of the redemption of this vnthankful and traiterous creature And that before the foundation of the world he prouided for this that man being thus iustlie condemned vnto death should not onelie not perish but be exalted by meanes of his exceeding loue into a degree aboue the Angels themselues Ephes 1.2 In such sort as that a man maie and ought to saie not praising the euill but praising him who draweth light out of darknesse O haâ—pie fal which hath brought vs higher o most happie darknesse without which this truly great light had neuer appeared vnto vs. For maÌ„ had he not falled had continued a creature fashioned for his excellent qualities to be as it were a visible pourtrait of the inuisible creator but the fall of his which made him like vnto the brute beasts serued for an occasion vnto the creator not to be ashamed of him but to ioyn vnite maÌ„ so neer vnto himselfe that hee and the eternall Sonne of God are but one person Man-God and God-man And what moued God to doe this admirable worke Certainly nothing but his infinit goodnes loue as the Prophet writeth Psal 8.5 and 144.3 And who can say the contrarie This counsaile of his beeing once determined what induced this great God to execute and perfourme it by so rare so straunge so admirable a meanes that the Angels themselues according as it was figured in those two Cherubins hauing their face turned ouer the couering of the Arke of the couenant doe yet desire to comprehend it more more Exod. 25.10 and 1. Pet. 1.12 Certainelie this cannot haue proceeded but from the same fountaine of his vnspeakable dilection and loue through which hee had accepted of vs in his son Ephes 1.6 Ioh. 3.16 And what moued this Bridegrome the eternall of God to chuse vnto himselfe this polluted mayden to make her his spouse To beare with her for so manie her adulteries Ier. 3.1 What more To make himselfe subiect vnto the curse of the father Gal. 3.13 to giue his life for her Ephes 5.25 to carry her sinnes euen vpon the tree of his crosse 1. Pet. 2.24 Phi. 2.8 Certainlie this loue and goodwill of his the depth whereof no man is able to sound or measure the height bredth or length thereof Eph. 3.18 And what is the ground and foundation of our faith but this assurance that we are loued with an vnuariable and vnchaungeable Dilection Rom. 8.38 And how could wee hope in him and how cal vpon him without the testimonie of the holie Ghost which teacheth vs and sealeth it vs in our hearts that he loueth vs Rom. 8.15 Ga. 4.6 1. Cor. 2.12 Iam. 1.6 This is it therefore in a word which the spouse would saie in this place that nothing else inuiteth her to retire her selfe vnto God and to haue her refuge vnto him nothing assureth and ascertaineth her nothing else distinguisheth and maketh her different from the world but the loue which her Bridegrome beareth her whereunto as vnto her ensigne she keepeth her selfe to bee couered therwith and as it it were wrapped in it Neither may we think it straunge that the name of Dilection or Loue is giuen vnto this standard seeing that yet more significantlie the name of Loue or Dilection is attributed vnto God himselfe because that he is the fountaine thereof from whence it floweth vpon vs beeing his nature to loue man yea such as he hath chosen whom hee iustifieth and sanctifieth and wil finally glorifie And this Loue engendreth back againe another loue in vs being giuen vs to loue him who hath loued vs so much as is to be seene by this whole Canticle And this is the cause why the spouse addeth that shee soundeth with mutual Dilection which shee beareth vnto her welbeloued The exposition whereof we wil defer vnto another time 10 Let vs now take all heedefull care to make our profit of this so excellent and precious a doctrine suffering God to lead vs into this great and goodlie hall of the banquet whereunto we are inuited euerie daie let vs forget whatsoeuer is without to keepe vs vnto this precious banquet let vs forget I saie the loue of this world and of our selues as if there were therin any commodity or happines whereas all this is nothing else but vanitie of vanities let vs cheare our selues in this feast with this true wine quickning our spirites and eating of this sweete fruit of eternal life and let our whole
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19