cannot any way doubt but that the church is truely and indeed faire seeing he affirmeth the same twise and therefore liking pleasing vnto God which we gather because that not only himselfe being bewty and bountie it selfe loueth also that which hath any trace and marke thereof as it is saide in the storie of the creation of the worlde and Prouerb 8.30 but also because hee expresly giueth vnto this spouse the name of loue or welbeloued But how can this be For he is light and we are darckenesse 2. Cor. 6.14 let vs take heede of this tentation Wee are indeed darckenesse by nature and therefore children of wrath Ephes 2.3 but yee were so faith the Apostle but now ye are washed 1. Cor. 6.11 But let vs vnderstād this soundly and soberly that wee please not or flatter our selues as also that we despaire not Seeing therefore the Bridegrome is the fairest among men perfumed aboue his companions Psal 45.7 crowned with honor and glorie Heb. 9. hauing a name aboue euerie name Phil. 2.19 yea being the welbeloued sonne in whom the father hath beene welpleased Matth. 3.17 for although in the time of Salomon this was not accomplished in this Bridegroome according vnto the flesh yet was it accounted to bee accomplished in respect of the vertue and efficacy of this mystery Heb. 11.1 how should not this spouse be faire and more then faire being spiritually vnited with him so farre as to become flesh of his flesh bone of his bones Eph. 5.30 This Bridegroome therefore beeing made vnto vs of the father our wisedome our righteousnesse our sanctification and redemption howe should not this Queene be bewtifull and faire yea euery faithful soule 1. Cor. 1.30 But besides that wee are in him and that he is the true and soueraigne bewtie of them who are by faith vnited with him according vnto the request which hee made vnto God his father Ioh. 17.21 we haue this spirituall new birth by which wee are one spirite with him Eph. 4.4 and not onely washed from our sinnes past but also made new creatures to bring foorth fruites of righteousnesse according vnto the measure of his grace The spouse therefore is altogether faire in him and by him is adorned and bewtified in herselfe from day to day And therefore let vs aduise our selues to thinke throughly and in good earnest of his grace making it auaileable and profitable vnto vs in detesting the filth and pollution of this worlde to be altogether dedicated and consecrated vnto him who calleth vs out of such filthy and foule darcknesse and guideth vs more and more into this most cleare and admirable light 1. Pet. 2.9 And if no man can like to be smutted and blatched in his face let vs learne much more to detest the spots and blots of the soule And if men do so greatly esteeme the fauor of kings and princes let vs much more esteeme of the loue of this great sonne of God who calleth vs his welbeloued and who hath loued vs so farre as to bestowe on vs the proper glory of his kingdome Math. 25.34 Luk. 22.29 Rom. 8.17 3 It followeth which the Bridegroome saith namely That the eies of his spouse are like Pigions eies It is not without exceeding great reason that the Bridegroome marking foorth vnto vs the beutie of his spouse speaketh specially of her eies For as the face and countenance of a man is the part whereby hee is best knowen and iudged of in such sort that a faire face couereth al the imperfections of the rest of the bodie and contrariwise nothing seemeth faire if the face be foule and ill fauoured so there is no part of the face more spartling and enticing then the eie and especially in matter of loue the eies are the ordinarie windowes by which this affection entereth vnto the bottome of the hart whether it be chast example whereof is that which hapned vnto Iacob touching Rachel or whether it be vnchast as it hapned vnto Dauid 2. Sam. 11.2 and as Iesus Christ thereof speaketh Mat. 5.28 but wee must vnderstand al this soundly We know that the Pigion among al other birds is gentle and feareful which appeareth specially in his eies in such sort that to shewe vs the gentlenesse and mildnesse of our Lord Iesus Christ the holie Ghost descended on him in the forme of a Doue Mat. 3.16 To shew therefore the correspondencie aunswerablenesse which is betweene this Bridegroome and his spouse as shee which is guided by the same spirite Rom. 8.14 hee sendeth vs vnto the simplicity of the Doue Matth. 10.16 which is opposed vnto this doubling dissembling and corrupt nature of ours vntill the holy Ghost make vs true Israelites Ioh. 1.47 as also the description of a true faithful man importeth Psa 15. To this vertue also is manifestly opposed the pride which appeareth in the eies of them who are hauty and high-minded as it is said by Dauid Psal 101.5 and 131.1 yea directly opposed vnto christian meeknesse which teacheth vs to containe our selues within the limites of our vocation 1. Cor. 7.20 that we desire to know no more then we ought to know Rom. 12.3 to bee lowly and meeke in heart according vnto the example of the Bridegrome himselfe Mat 11.29 compared not without cause vnto a Lamb Esay 53.7 We know also that an vnclean heart is shewen betraied by flyring and wanton eies wherof mention is made 1. Ioh. 2.16 and 2. Pet. 2.14 enuie also appeareth in a thwart looke Mat. 20.15 vices vtterlie repugnant vnto purenes modestie meeknes and loue vertues required in all Christians which thing is obserued in these kinde of birdes by those who haue written of the nature of beasts And therefore let euery one here accuse himselfe considering how farre such are from hauing Pigions eies who are giuen to craft and cosinage to pride and contempt of God and men adulterers dissolute in behauiour apparel and countenaunce both men and weomen enuious quarelsome deuouring one another in pleas actions And where is this filthines found Euē in the midst of vs who call our selues the reformed Church Alas on what title if a man looke vpon the life of a great part among vs which doubtles the Lord wil do and not respect our false and vaine shew and appearance 4 But let vs consequently hearken vnto the aunswere of the spouse My welbeloued saith she Behold it seemeth here is a great familiarity vsed towardes so great a Lord of heauen and of earth It is true But the mouth must speak of the abundance of the heart I beleeued saith Dauid and therefore I haue spoken Psal 116.10 This loue therefore is mutual and reciprocal and seeing that such speech cannot proceede but from faith 1. Cor. 12.3 it cannot be but acceptable vnto God who taketh pleasure to bee loued and honoured of his But notwithstanding there is great difference betweene the loue of the Bridegrome towards his spouse and that of the spouse towardes the
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
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
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
MASTER BEZAES SERMONS VPON THE THREE FIRST CHAPTERS OF THE CANTICLE OF CANTICLES WHEREIN ARE HANDLED THE CHIEFEST POINTS OF RELIGION CONTROVERSED AND DEBATED BETWEENE VS AND THE ADVERSARIE AT THIS DAY ESPECIALLY TOVCHING THE TRVE IESVS CHRIST AND THE TRVE CHVRCH AND THE CERTAINE INFALLIBLE MARKS BOTH OF THE ONE AND OF THE OTHER TRANSLATED OVT OF FRENCH INTO ENGLISH BY IOHN HARMAR HER HIGHNES PROFESSOR IN THE GREEKE TOVNG IN THE VNIVERSITIE OF OXFORD AND FELOWE OF THE NEWE COLLEGE THERE AT OXFORD PRINTED BY IOSEPH BARNES AND ARE TO BE SOVLD IN PAVLS CHVRCHYARD AT THE TYGERS HEAD 1587. TO THE RIGHT EXCELLENT AND HOnorable Lord the Lord Robert Dudley Earle of Lecester Baron of Denbigh knight of the most noble order of the garter Master of the Queenes Maiesties horse and one of her graces most Honorable priuy Counsell Iohn Harmar wisheth all godly felicitie continuaunce of health encrease of Honor graces eternall I WAS REQVESTED RIGHT HOnorable by manie of my friends to emploie the time of this last vacation of mine from my publique readinges in the Vniuersitie in the translating of Master Bezaes Sermons vpon the Canticle of Canticles which I had a little before receaued from the Francfurt Mart in French into our vulgare and Mother tongue The desire I had of aduancing and promoting the glorie of God which is then especially encreased and farthered when his word the mirrour of his wil is no longer a sealed booke vnto the simple and ignorant but a volume laid open in clear and capital letters that he that runneth may read it enforced mee principally to vndertake vpon my present leasure this more painful then happilie thankful work of translating Wherein for the vtility and profite of manie as wel the learned as the vnlettered who haue not the vnderstanding of the French tongue I did the more willingly emploie both my leasure and my paine because I would haue somewhat to present your Lordshippe withal for a token and monument of my thankful duety and dutifull thankfulnesse vpon so manie so memorable so vtterly vndeserued benefits of your Honor not so much collated as congested heaped from time to time vpon me For extend I the cogitation of my mind to the farthest part of my infancy and childhoode and drawe it foorth as in a continuall and euen threed vnto this present time what part of my age hath not beene honored with the patronage of your Lordships fauor and goodwil towardes me The ground and foundation of my first studies laid in Winchester by your honours onely meanes in obtaining her highnesse letters for my preferment vnto that schoole the rearing of the farther frame of them in this Colledge wherein placed by your Lordships fauor I yet continu my time spent to my great desire contentment in the parts beyond the Seas by your Honours intercession my roome and degree I doe nowe enioie in the Vniuersitie beeing one of her Maiesties publique professors purchased by your Lordships fauourable mediation doe euerie of them in particular deserue a volume of acknowledgements in al thankfulnes and humble deuotion towards your honour And therefore that I might not seeme vnmindful of your Lordships gratious respect and fauour towards me or drowne so manie benefites receaued in the flud of forgetfulnes and vtter obliuion I was bould to aduenture the deliuerie of these my simple labours in this so smal a woorke of translation vnto your Honors patronage What common profit emolument the worke it selfe maie bring vnto the Church of God among vs maie be easily esteemed of them who shall aright consider both the argument it selfe deduced in this present treatise as likewise the autor whose deduction and exposition it is and lastlie both the manner hee hath vsed in the handling thereof and the principall end whereunto he hath directed it The Argument therefore or subiect thereof I meane the Canticle it selfe entituled by an eminency of speach the Song of Songes that is the onely Song as it were in the holy Scripture and of the most heauenliest excellentest ditty concluded in termes and phrases of speach altogether enigmaticall and allegoricall and containing the great mysterie as the Apostle calleth it of our saluation the mystical coniunction of Christ with the faithfull his members and the whole order of the spirituall fraunsailes and marriadge match it pleaseth Christ to contract with his Church beeing alwaies reputed so darke and obscure so hard and difficult that many aswell of the auncient as of the later Church haue thought this arme of the maine Ocean of holy scriptures the waters of life fitter for the Elephant to swimme then for the Lambe to wade in that is according to the phrase of the Apostle rather strong meate for such as are growen vnto a perfect man in Iesus Christ then milke for such as are still babes and infants in vnderstanding it can not be denied but that the sound interpretation thereof according vnto the sense meaning of the holy Ghost the vniformitie and consent of other scriptures the proportion and analogie of christian faith must needes bee profitable and auaileable to the edification of the Church of God the congregation of saintes For what admirable comfort consolation vtterly incomprehensible the reading of this part of Scripture may bring euery Christian what peace and tranquillity it may breede in the afflicted minde and conscience what incomparable ioy it may worke in the harts of the beleeuing it is easie to consider by the spouse her selfe in this place representing not onely the whole but euery part member of the Church of God My beloued saith she is mine and I am his Loe the ground of our holy assuraunce of the fauour and loue of God towardes vs. The which words making and plighting in most formal sort a reciprocall donation of the Bride to her Bridegroome of Christ to his Church serueth as it were for the burden of this holy sacred nuptial song Now this ground being of it selfe so comfortable and so plaine deduced thoroughout by the way of mutuall speach in many darke and allegoricall termes and similitudes implyeth a singular degree of consolation in the rest being soundly and perfectly vnderstoode And albeit many haue trauailed in the exposition of this most comfortable part of holy scripture among whom some of our own countrymen haue well deserued of the Church of God for their painfull labours in this behalfe notwithstanding if I be not deceaued with the loue and affection I beare the authour in whose translation I haue laboured a man to bee embraced and loued of all who loue the Lord embrace his truth but in particular to bee honoured and reuerenced of my selfe who found him no lesse then a father vnto me in curtesie good will when I liued as a stranger in Geneua and enioyed the benefite of hearing of him in lectures and sermons there is none that hath so plainely so perfitely so distinctly sette downe and expounded
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH 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 fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
comely countenance as it is also specified Psal 144.12 where the daughters are compared to high straight pillers of great Pallaces the holy ghost meaning to represent vnto vs by these corporall thinges the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours hath chosen this similitude in opposing it vnto the former desolation in the which the spouse went as it were hanging downe her head For as touching the mentioning of Pharao in this place there is no farder reason or allegory to be sought therof but this that among al the horses of those times they of Aegypt were accounted the brauest and the best as in manie places of the Scripture it is witnessed vnto vs and especially in the historie of Salomon 1. King 10.28 as at this daie men account of the horses of Spaine and of Turkie 7 But aboue all other things this is especially to be noted that the Bridegrome calling his spouse with his owne mouth his loue testifieth vnto vs that which the vnderstanding of man is not able to conceaue I meane the vnspeakable loue and dilection which hee beareth vnto his Church to the end wee should learn the most necessarie point of our saluation namelie that whatsoeuer she hath proceedeth from the mere liberalitie and bounty of her Bridegroome and that there is nothing in the whole world either so faire or so good to speake properlie as are those iewels wherewith hee adorneth his Church waiting for the daie of the full and perfect consummation of this marriage a doctrine so ill knowen as nothing worse whereby it is impossible that the iudgement of God should be far off frō vs. For the greatest vnthankfulnes that can be found amongest men is this to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue hath found I know not what in vs which hath moued him to chuse vs or happily hauing found vs so so hath preuented vs by his grace to the end that how euer it be some thing might bee found in vs which meriteth and deserueth his grace and fauor To this we must oppose this word so often reiterated repeated in this booke to wit My welbeloued or as wee saie in our common speach My loue which was after declared in his time by the Bridegroome himselfe comming in person to stipulate and couenant this marriage in more nearer maner I cal you not saith he my seruantes but I cal you my frindes namely the frinds of this Bridegroome as is spoken Ioh. 3.29 and 15.15 And wherefore frinds beloued Because saith he I haue loued you first 1. Ioh. 4.10 what shal we saie O Lord who are thus thy beloued They are thy naturall enemies yea enemies by race and kinde and from father vnto sonne And wherefore then hast thou loued them To cause mercie to abound aboue the excessiuenes of sinne Rom. 5.20 finding the cause thereof no where else but in thy meere and onely goodnes and bountie And how far hast thou loued them Euen so far as to lay downe thy life for them 1. Ioh. 3.16 Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length the bredth the depth thereof Eph. 3.18 and 19. Let this word therefore my brethren of welbeloued be indeed so precious vnto vs that the loue of this woorld which is enmity with God Iam. 4.4 bewitch vs not that the loue of deciueable and perishing riches possesse not our harts that the false opinion and self-selfe-loue of our selues make vs not to lose this goodly treasure that we depriue not our selues of our blessing for a soupe as did Esau Heb. 12.16 but that this precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God 1. Cor. 2.10 namely the thinges which are giuen vs of God to the end that our whole life be a reciprocall interchaungeable loue towardes him who hath loued vs so much 8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members without anie either obstruction or other defect which hindereth the faculties and powers thereof from passing and spredding themselues throughout the whole body then truly the effectes thereof shew themselues most euidentlie from the verie heade vnto the feete Euen so fareth it with this spouse quickned nourished and sustained by the spirit of her Bridegrome therefore sheweth she herselfe most excellent and gallant through out lifting vp her head vnto the heauens treading vnder her feete Satan the world and sinne yea defiing death it selfe and hell Ose 13.14 1. Cor. 15.55 And therefore is she compared elsewhere vnto goodly great tall trees planted along the waters from whom no stormie time or season taketh awaie either greennes or fruit Psal 1.3 and 92.12 and 13. True it is notwithstanding that this vineyard is sometimes broused and marred by the vineyarders fault and negligence as is at large declared Psal 80. nay beaten with hayle and tempest from aboue as if the bridegroome had laide it as low as hee had raised it high and al by the spouses owne fault But therefore hee beateth her downe to raise and lift her vp againe and to shew her how dearly he loueth her and is iealous in chastising of her Esai 49.21 making alwaies a great difference betweene the destruction of Sodome and the visitation of Sion Esai 1.9 And though hee correct vs some-times in his great wrath yet doth he limit his displeasure Psal 125.3 In a word the spouse is sometimes diuorced for a time as she was scarse seuenty yeares ago but is afterward receiued againe Ierem. 3.1 We are pressed on eueryside but not crazed broke in need but not distressed persecuted but not forsaken beaten downe but wee perish not 2. Cor. 4.8 9 But when was this spouse in this port and state Certainly shee was neuer more triumphant and glittering then in the time of the Apostles the doctrine of saluation beeing neuer better taught neuer better harkened vnto neuer better practised But wil some man say the Church was neuer more miserable then it was then as the Apostle writeth 1. Cor. 4.10 the whole history of the Apostles in the Acts declareth True this is the same which I meant to say namely that the crosse is the charriot of triumph in which the Church the spouse triumpheth and reioiceth in the Lorde Gal. 6.14 2. Cor. 4.10 And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force but during the great fires For then death it selfe was bidden defiance men went an hundred miles to haue a little crumme of this heauenly bread the world and life it selfe were
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH 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 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
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