Sermons on Three Chapters of Song of Songs, Sermon 31

Sermons on Three Chapters of Song of Songs · Sermon 31

p. 418THE XXXI. SERMON. Our help be in the name of God &c. It is written as followeth in the third Chapter of the Canticle of Canticles, the 11. verſe.

11 Daughters of Syon come forth & contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his eſpouſailes and the gladneſſe of his heart.

1 How this King is degraded of all his degrees in the Apoſtaticall Church of Rome at this daie.

2 Firſt of his dignitie Royall.

3 Secondly of his state Propheticall.

4 Thirdly of his Priesthood.

5 A falſe distinction betweene venial and mortall ſinnes.

6 An other falſe Doctrine touching the guilt of ſinne, & the puniſhment, & of the ſinnes committed before and after Baptiſme.

7 Howe our ſanctification is by their Doctrine falſified.

8 How the Interceſſion of one mediator alone is taken-awaie & aboliſhed.

9 A concluſion of all this matter.

10 Who the mother is who hath crowned this King.

11 What the time of his fianſailes is.

12 Wherefore this day is called the day of the gladneſſe of this King.

13 An exhortatiō to embrace the grace of this king, and to make it auaileable vntounto vsus.

p. 419WE hauehave yet one point more to handle vponupon that which I began to ſhewe on Thurſdaie laſt, to wit, how this king is ſpoiled at this daie of his glorie in that which is the principall part of his diademe royall, I meane touching that which concerneth the office of his mediatorſhippe, witneſſed by the Goſpel called the power of God vntounto ſaluation vntounto eueryevery one that beleeueth, Rom. 1.16. and by Eſaie the Arme of the Lord, Eſai. 53.1. A matter of ſo great conſequence, that there cannot fall out any different or controuerſie among men, which is more nearer to be looked vntounto. I ſaie then that this dignity or rather maieſtie of this king, mediatour betweene God and his Church, conſiſteth in three points, namely in his royal dominion, ſpirituall, and ſoueraine in his kingdome, yea ouer ſinne it ſelfe and ouer death: afterwards in the office and charge which he receaued, to be the true, and to ſpeake properly, the onelyonly Prophet and declarer of the counſel of God touching the ſaluation of mankind: and thirdly in his eternal prieſthood. Now not any one of theſe three pointes remaineth in his entire in the Church of Rome at this daie, which by conſequent is nothing leſſe then the true and only ſpouſe of this king. Which thing we wil endeuour to open & make plaine vntounto you, howbeit ſummarily, bicauſe the ſame hath bin already handled at large by vsus vponupon the firſt chapter of this Canticle.

2 But theſe words of the king crowned, leading vsus againe vntounto it, and for that this point can neuer be too oft declared and handled, we will enter again moſt willingly into it. In ſumme therefore I ſay that a man could not more openly hauehave encroched vponupon this royaltie and prerogatiue of his, then by ordering the eſtate of the houſe of this king beſides and contrarie vntounto his expreſſe will, in eclipſing of ſome of his lawes, and eſtabliſhing of others altogether anew: and as for ſuch as were ordinarie, retained for the ordering of the gouernement eſtabliſhed by the ſoueraign prince (to wit by the ſonne Heb. 1.2. p. 420and 3.6. and Apocal. 13.17.) in cutting & clipping them at his pleaſure, not ſuffering himſelfe to bee reprehended of any man, to diſpenſe, to binde, to loſe againſt all lawe of God & man. As for his prophetical ſoueraigne authoritie, by the ſpirit of whom all the auncient prophets ſpake, 1. Pet. 1.11. & who afterwarde himſelfe in perſon declared all the will of God his father, without keeping backe any thing thereof, Ioh. 15.15. and hath ſince his aſcending vp into heauen vntill hee returne not to teach, but to iudge, continued to declare the ſame vntounto the world by his faithful Apoſtles enlightened with a particular vertue and power of the holy ghoſt, Ioh. 16.3. Act. 20.27. Gal. 1.8. Eph. 4.11. 1. Pet. 1.12. How could a man degrade Ieſus Chriſt of this dignitie more openly then by falſifiyng of all that which hee preached both by adding to & clipping from, & by turning white into black, and light into darkenes, as is in Eſai. 5.20. Yea ſo far, as notoriouſly to forbid this declaratiō of his to bee read thorough al nations and peoples in a knowen and intelligible language, fearing, ſay they, leaſt men ſhould become heretiques, that is to ſay, fearing leaſt the light ſhould ingender darkenes, and the truth lying. And what is this elſe, then neither to enter into the kingdom of heauen, nor to ſuffer others to enter in, Math. 23.13. then to hide the light vnderunder a buſhel, Math. 5.11. There remaineth the third point of his office of Mediator, namely his eternal prieſthood, which conſiſteth in two chiefe pointes: in our redemption, and in his intercesſion: the which redemption hath two parts, the expiation of our ſinnes, and our ſanctification, which wee wil handle from point to point diſtinctly. Firſt therefore there is that which we call originall ſinne, which ought to be conſidered of in two diuers reſpects, namely touching the corruption of the whole man, which is as it were the eſſence of this ſinne, (whereof we ſhall afterwardes ſpeak in handling the point of ſanctification) and touching that which followeth it, namely that which maketh vsus guilty, and children of wrath worthy of the curſe of God from our conception, Pſal. 51.7. Rom. 5.14.18. Eph. 2.3. There are afterwards the fruites proceeding from p. 421this curſed roote, which bind vsus ſpecially vntounto eternal death: which roote of ſinne, albeit it be ſo deaded by the holy ſpirite in thoſe who are regenerate, whereof wee will afterwardes ſpeake, notwithſtanding it leaueth not to bud forth, though it be not with ſuch a final effect as before, being a perpetual war between this fleſh, that is to ſay the remnant of original ſin, & the ſpirit, that is to ſay the power of god, & his effect in vsus. Gal. 5.17. which combate is moſt liuely deſcribed & painted forth vntounto vsus by the Apoſtle, Ro. 7. propoſing himſelfe for an exāple.

5 If therefore we demaund theſe goodly Doctors and teachers of theirs, how the fruits of this vice are pardoned vsus, they will aunſwere with vsus that it is by the death and paſſion of our Lord Ieſus Chriſt. But if wee deſire to hauehave a farther declaration of this anſwere, then Satan, who was before diſguiſed, beginneth to ſhewe his hornes. For it is hee in deede who hath learned them certaine diſtinctions, by which this goodly firſt aunſwere of theirs vaniſheth away as ſmoake, namely the diſtinction, firſt between mortall and vemall ſinnes, which deſerue (ſay they) nothing but temporall puniſhment, whereof a man is purged by ſome diſpleaſaunce and remorſe of them, with one Asperges of holy water, one biſhops bleſſing, and other ſuch inuentions. Whence it would followe in ſound logique, that ſuch ſinnes hauehave nothing at all to doe with the death and paſſion of the Lord, ſeeing the euil requireth no ſuch paine in him who committeth it. Thus you ſee howe theſe good Phiſitions in ſteed of vſing one purgatiue remedie onelyonly, and without which eueryevery ſinne becōmeth deadly, caſt the poore conſciences of men in a ſleepe (as the empeirall practicks vſe the medicines which they call narcoticall, that is to ſay ſuch as benowme and ded the diſeaſed) vntill at the length they become ſenſeles and paſt feeling in all ſinne and wickednes, Epheſ. 4.19. and ſwollen and puffed vp vntill they be ready to breake againe with the falſe opinion of their ſati…factions and merites. Now in place of this we are taught by the holy ſcriptures, that it is true in deede that all ſinnes are not equall in qualitie, Ioh. 19.11. But as touching the effect generally conſidered, p. 422eueryevery offence againſt God, yea both our peruerſe nature & eueryevery motion thereof, bee it neuer ſo ſmall, & depart it neuer ſo little aſide from the commaundementes of the law, which is ſpirituall (that is to ſay, reſpecteth principally that within, although no conſent, nor any effect of deed or of word do folow, Rom. 5.12.14. and 7.14,) is worthy of death, yea of euerlaſting death, Rom. 6.23. As this Prieſt is he alone, who by meanes of the paiment which hee hath made for the malediction and curſe which was due vntounto vsus, and hee alone without exception which taketh away the ſinnes of the worlde, Ioh. 1.29. is the propitiation for our ſinnes, Rom. 3.23. which he hath borne vponupon the tree in his owne perſon, 1. Pet. 2.24. namely for them, vntounto whom it is giuen to repent, 2. Tim. 2.26. and to beleeue, Ioh. 6.44.45. not that Repentaunce or Faith it ſelfe merite ſaluation any way, or hauehave any place of ſatiſfaction towardes God (ſeeing eternall life is of free gift, Rom. 6.23) but becauſe that god hath appointed and giuen true Repentance, as a good way to bee prepared to receiue pardon, Pſal. 51.12.19. and Faith, to apprehend him and to apply him vntounto vsus vntounto eternal life, Ioh. 3.16. In a worde therefore, all ſinne in his owne nature is mortall and deadly, and contrariwiſe all ſinne (except it bee the ſinne againſt the holy ghoſt which is vnpardonable) is pardoned the beleeuing by the onelyonly oblation of our eternall Prieſt once made, Hebrew. 10.10. and Rom. 5.1.

6 Their other diſtinction is double, namely betweene the guilt and the paine ſatisfactory, ſeparating the one from the other: and betweene the ſinnes going before Baptiſme and thoſe which are committed after, and al to bring the ſatisfaction of Ieſus Chriſt vntounto this point, to make that which proceedeth from vsus of ſome worthineſſe & merite, which they call condignely meritorious, an abuſe which can in no ſort agree with the prieſthoode of Ieſus Chriſt, the ſole and immediate cauſe of the Remiſſion of our ſinnes, and ſo by conſequent of our ſaluation in this reſpect, Pſal. 32.1. Theſe good Doctors & teachers therefore, as touching the ſinnes which goe before p. 423Baptiſme, grant indeede that they are entirely pardoned both in reſpect of the guilt, and in reſpect of the paine, and that by the meanes of ſome vertue of the ſacred water, with the action it ſelfe of Baptiſme, reſeruing notwithſtanding for the young Infantes which die before they come vntounto the age of diſcretion, a certaine place, which they call Limbus, where they are in ſome ſmal enioying of the ioyes of paradiſe, as are thoſe infantes which are dead when they are borne, or die before they be baptized. But as for the ſinnes which are committed after Baptiſme, the guilt and treſpaſſe onelyonly pardoned, there remaineth the ſatisfactorie paine to be paid as they ſaie: and in what mony? By Faſtings, Almes, Pater-noſters and Aues, Pilgrimages, Foundations, and other paines and penaunces impoſed in Auricular confeſſion. And hereunto you muſt adde Pardons, Indulgences, and the merites of Saintes. But yet is a man freed and quited of all when hee is dead? No. But hee muſt goe and pay the reſt in an other worlde, in the fire of Purgatorie. But they ſay that hee which is there can merite no longer, & therefore hee muſt come out of this fire by the praiers and good woorkes of the liuing, and eſpecially by a number of Maſſes, Obits, Requiems, Holy-water, & other like deuotions. But what, ſhal he come forth? Nay that they cannot tel, though they tax euerie mortal ſinne at a certaine number of daies and of years. But put caſe one for whom wee ſtill praie at all aduentures, be come foorth already long ſince? Mary this ſhal bee ſet of vponupon the tayle of another ſcore, to bee allowed other. And whereto then ſhall the ſatisfaction of Ieſus Chriſt ſerue? Forſooth to make al this auaileable, and to ſend you into the fire of Purgatory for a certaine time, whereas otherwiſe you ſhoulde hauehave gon into hel fire for euer. And yet, when it ſo pleaſeth the marchant royall of Pardons, hee doth more then Ieſus Chriſt himſelfe. For he abſolueth à culpa & pana, that is quitteth both the ſin and puniſhment thereof, and commaundeth the Angels to drawe what ſoules it pleaſeth him out of Purgatorie. And is there any thing hee can doe more contrarie vntounto the effect of that oblation which Ieſus Chriſt himſelfe hath made of himſelfe p. 424vponupon the croſſe? Yea the ſpirit of lying, by the iuſt iudgement of God hath paſſed yet farther vponupon thoſe which hauehave loued and doe ſtill louelove darckneſſe better then light, Ioh. 3.19. according vntounto the Prophecie of Eſay, Eſai. 29.10. and that of the Apoſtle, 2. Theſſ. 2.11. and 2. Tim. 3.13. For he hath ſo controuled and countermaunded the oblation once made for all by Ieſus Chriſt himſelfe, that he hath borne men in hand and perſwaded them, that they muſt eueryevery daie really and actually reiterate the ſame: and whereas the holy ſupper of the Lorde was properly and peculiarly ordained and eſtabliſhed, that we ſhould be made partakers more and more of that myſticall vnion of Ieſus Chriſt together with all his merites vntounto eternall ſaluation, 1. Cor. 10.16. and ſecondly to celebrate in ſolemne wiſe the memory of his holy and onelyonly ſacrifice once for all made with ſolemne thankeſgiuing, they hauehave conuerted the ſame into a daily ſacrifice actual and real of the verie and true body of Ieſus Chriſt vntounto God his father, by an High-prieſt annointed and ſhauen to this end and purpoſe, and that with a greater efficacy then the firſt, which Ieſus Chriſt that perfect and only Prieſt & ſacrificer of himſelfe, made vponupon the croſſe: ſeeing that according vntounto their owne ſaying, this of his reſerueth ſtil the ſatisfactorie paine, but this which is made by their prieſts maketh an entire ſatisfaction, yea ſaie they both for the quick & the dead. And this is it which they cal their Maſſe, the which is ſo rooted in the hearts of the abuſed and abuſers, that there was neuer a more execrable blaſphemy in the woorlde, nor more directlie contrarie vntounto the prieſthood and ſacrifice of the Lord, nor more ſtubburnely and cruelly maintained and defended.

7 There followeth the ſecond point of our Redemption, namely that which is called ſanctification, becauſe that by it being drawen out of our natural pollution we begin to be cleanſed and framed vntounto iuſtice and vprightneſſe. It is alſo called Regeneration or Newe-birth, Ioh. 3.3. becauſe that by it wee become newe men as touching the qualities of the ſcule, our vnderſtanding being enlightned to know and embrace the truth p. 425of God, Ephe. 1.18. and 4.24. and Coloſſ. 3.10. As therefore man made not himſelfe, but the only power and bounty of god created the world, Pſal. 100.3. ſo muſt wee confeſſe that this verie grace and power alone maketh vsus new creatures in reſpect of the qualities which are within vsus, in him who is made vntounto vsus alſo Sanctification, 1. Cor. 1.30. For the effecting wherof, firſt al the pollution and filthineſſe of the nature of man in the firſt Adam, was aboliſhed in the fleſh of this High-prieſt our ſecond Adam, conceiued in the womb of the virgine by the holy Ghoſt: to the end that wee beeing 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 vsus vntounto himſelfe by his holy ſpirite formeth in vsus both to will and to doe, Philip. 2.13. being made and created anew in him vntounto 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 vntounto vsus, that the mortifying of this ſame corruption in vsus, and the ſpiritual vertue & power fighting in vsus are at a combate within vsus 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 vsus, 1. Cor. 15.58. 2. Tim. 4.8. This is then the ſumme of the Article of our Sanctification whereof we hauehave the ſeale in holy Baptiſme, in which the water repreſenteth vntounto vsus 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 vsus that new man, to increaſe in vsus from day to day, Rom. 3.4. Gal. 3.27. Coloſſ. 2.12. 1. Cor. 3.21. Cleane contrary vntounto all this, our aduerſaries teach vsus, firſt of all the merits of preparation, & ſaie grace muſt preuent the remnant of our nature not altogether ſlaued vntounto ſin: but only feebled, and yet ſtill in ſome ſort free, ſo that there is a concurrence of this nature & of grace, and p. 426thence they drawe an heape of thoſe goodly merites whereof they hauehave a ſtore-houſe full, to ſell to eueryevery 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 onelyonly 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 vntounto the water, to the ſound of wordes, and finally to their own inuentions that which cannot be giuen vntounto 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 vponupon him in ſpirit and in trueth, which theſe goodly doctors doe ſo expound, as if Ieſus Chriſt were vponupon his knees, before his father, receiuing our requeſts and ſupplications according vntounto the manner & faſhion of the princes of this world, who hauehave their Referendaries or maſters of Requeſt, contrarying herein themſelues, who in their Letany ſay not vntounto Ieſus Chriſt, Pray for vsus, as they craue of their ſaintes departed this mortality, but hauehave mercy vponupon vsus. And that vponupon great right. For Ieſus chriſt hauing in the execution of his prieſthoode here belowe, prayed ſo earneſtly and feruently for vsus, and for the whole Church vntounto the end of the world, as wee ſee him to hauehave 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 p. 427vsus) hath no neede any more to make new praiers for vsus, ſeeing he hath now all power of the father to gouerne vsus & to grant vsus all things we require: but it is ſaid that he maketh ſtil Interceſſion for vsus, 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 vsus. 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 vntounto ſo great a Lord of Lordes, and King of Kinges: and therefore ſay they, wee muſt firſt ſpeake vntounto others to hauehave acceſſe vntounto him, as a man that will hauehave acceſſe vntounto 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 eueryevery man according vntounto his priuate deuotion hath power to chuſe himſelfe a particular patrone, beſide the generall, amongeſt which they attribute the ſoueraigne place vntounto 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 vponupon any word of God, not vponupon any example of the Prophets, or Apoſtles, or any other of their time: not vponupon reaſon, ſeeing this cannot be done but we muſt attribute vntounto theſe Interceſſors, that which is entirely proper and belonging vntounto the diuinitie and Godhead alone, without which Ieſus Chriſt himſelfe ſhould be il & in vaine called vponupon as we hauehave 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 p. 428this curſed ouerthrowe of the true inuocation of God in Chriſtendome but the diſtruſtfulnes of the fauour and good will of our Mediator towardes vsus? And yet what ſhall wee find either in heauen or in earth which hath giuen vsus or coulde euer giuegive vsus ſuch aſſured teſtimonies of his louelove and dilection? For wee cannot ſo much as praie as we ought, without he doe firſt preuent vsus by his holy ſpirit, Rom. 8.25. ſo far is it that there can be anie more prompt and readie then he to help vsus. Now no praier proceeding from diſtruſt, or from our only imagination, bee it forged anew or retained by an euil cuſtome, can bee acceptable vntounto God, Iam. 1.6. and Ioh. 4.22. and therefore aboue all thinges is this holie aſſuraunce vponupon the onelyonly truth, louelove and power of the only mediator recōmended vntounto vsus, Heb. 10.19. 1. Ioh. 2.1. bereauing vsus by conſequent of all preſumption of ourſelues. Why but, ſay they, we pray one for an other, and do alſo craue the praiers one of an other without any derogation at al vntounto the autoritie or office of Ieſus Chriſt who is our ſole mediator: true, wee vſe the mutuall praiers of one an other as being enuironed al of vsus with the like neceſſities, to the mutual participatiō of which, charitie doth bind vsus, & which we may and ought to cauſe to bee vnderſtoode of one an other, according to the worde of God and the examples of the holy Prophets and Apoſtles. And what is this to the inuocation and praying vntounto of Saintes, the ſpirites of whom are in heauen in their reſt not able to bee conceiued of vsus, & their bodies are in the duſt waiting together with vsus for the latter day? Therfore whē ſuch as are yet liuing demaūd & craue the mutual praiers of their brethren, this is not to make them Interceſſors, or to adioine them for companions vntounto Ieſus Chriſt, or as ſubordinate mediatours between Ieſus Chriſt and vsus, to ranke them and cauſe them to marche in proceſſion as they doe in their Letanies. But this is to ioine our ſelues and them together, to addreſſe and direct our ſelues to one and the ſelfe ſame God and father in the name of this ſole and onelyonly mediator aſwell of Interceſſion as alſo of Redemption, which are two pointes altogether vnſeparable, as ſaint Iohn witneſſeth calling Ieſus p. 429Chriſt our Aduocate in the ſame ſenſe that he called him our propitiation meaning to exclude all other Aduocates and all other propitiators towardes God. 1. Iohn. 2.1.2. beeing none beſides him in whom our prayers, or other workes whatſoeuer are acceptable. Hereupon they replie againe that ſo they alſo adde, Per Chriſtum Dominum noſtrum, that is to ſay, through Ieſus Chriſt our Lord. Yea but this is after they hauehave ioined with him ſubordinate companions, both in the merites of theſe and thoſe, as alſo in pardons and whatſoeuer elſe commeth into their thought (which is nothing elſe but to derogate aſmuch from the mediation of Redemption) and beſides in the Interceſſion of others towardes him: yea with their motherly authority, falſly attributed vntounto her, who neuer thought vponupon any ſuch vſurpation. In a worde therefore this is nothing elſe but to doe as they did who in Pilates houſe called Ieſus Chriſt by the name of Prophet and king: but it was when they buffeted and ſcourged him, Ioh. 19.1.2.

9 Thus you ſee my bretheren, what the Ieſus Chriſt of this falſe Church is, from which the mercy of God hath withdrawen vsus, to know and to ſerue the true & onelyonly Ieſus Chriſt, true God and true man, hauing a name aboue eueryevery creature high, middle or low, in his celeſtiall and eternall Empire, who hath declared vntounto vsus all the counſell of God touching our ſaluation by the contents of the writinges of his faithfull Prophets & Apoſtles, being the only eternal prieſt & by vertue of this Prieſthood our ſole & onelyonly mediator aſwell of Redemption as alſo of Interceſſion betweene the father and vsus vntounto eternal life, in the which faith the Lord giuegive vsus grace to liue and die to enioy one day on high eternally with him the glorie which he hath purchaſed by the price of himſelfe.

10 It remaineth now we conſider of what maner of Crowne this ſpouſe here ſpeaketh, and who this Mother is who hath crowned him therewith. Nowe then by the Crowne, that Maieſtie and power more then Royal is meant, with which our head is crowned, as it is ſaid Pſal. 8.6. and is expounded Heb. 2.9. and Math. 28.18. But who may this mother be, who p. 230hath crowned him therewith, ſeeing it is of the father onelyonly that he craueth it, both in reſpect that his diuine maieſtie was as it were abaſed in the infirmitie of the fleſhe for a time, Ioh. 17.5. as in reſpect of the ſuperioritie ouer all the world promiſed vntounto him in regard of his humanitie, Pſal. 2.8. & Pſal. 110.1. expounded by the Apoſtle, 1. Cor. 15.24. Epheſ. 4.11. and Philipp. 2.9. This place therefore hath diuerſe interpretations. To let paſſe therefore the interpretation of certaine contemplatiue, or rather of dreaming and doting Doctors, who hauehave appropriated not onelyonly this place, but almoſt all that is ſaid of the Church in this Canticle vntounto the perſon of the virgin Mary, who was truly bleſſed among all faithfull women, but not therfore as theſe foliſh ſuperſtitious hauehave imagined, as if Ieſus chriſt did hold of his mother the crown of his Empire: whereas it is his meer gracious bounty which made her his mother, inaſmuch as he took our fleſh in her virginall wombe, & who hath crowned her with ſuch meaſure of glory as pleaſed him. Others hauehave vnderſtood by this word of mother the humanity of Ieſus Chriſt, which contrariwiſe is crowned in him & by him, who hath honored it ſo farre with his perſonall vnion. It ſeemeth vntounto mee that by this worde of Mother a man may more rightly vnderſtand in this place the Citie of Ieruſaſalem, as being the capitall City of the kingdome, and ſo conſequentlie the mother of al ſuch as are borne there, and namely in reſpect of Salomon who was there b…rne, and was there crowned, and ſo alſo in regard of him of whom he was the figure. For albeit Ieſus Chriſt was not borne in Hieruſalem according vntounto the fleſhe, notwithſtanding he there tooke his crowne, Pſal. 2.6. and that by the teſtimony of Pilate who knew not what he did, Ioh. 19.19.22. as it was alſo ſaid by Eſa. 2.3. and Mich. 4.2. that he ſhould come foorth of Hieruſalem, that is to ſay that hee ſhould there be borne, in reſpect of the quality of his celeſtiall kingdome, which conſiſteth in the ſetting vp and gouernment of his Church, as it came to paſſe by expreſſe commaundement, Act. 1.4.12. This expoſition, beſides the foundation which it hath, ſerueth vntounto great edification, p. 431this coronation and this Crowne beeing diuerſely conſidered: in aſmuch as Hieruſalem a figure of the Church in her eſtate here below is ſometimes reſtricted vntounto the elect, and ſometimes alſo comprehendeth all thoſe who ſay they are of this cōpany, of which notwithſtanding ſome of them are not knowen, as S. Paul before his couerſion was among the Phariſees, others are like darnell among the good corne vntill ſuch time as God threſhe it out. This is then the cauſe wherefore the true ſpouſe deſiring, according as this ſpirituall marriage implieth it, that al the worlde if it might be were ioined with her in one body vnderunder this head and Bridegroome, inuiteth the other Daughters of Hieruſalem, to come in good earneſt and not for faſhion ſake or outward appearaunce and profeſſion onelyonly, to contemplate the true king of peace in this royal maieſty of his, wherewith their common mother, to wit Hieruſalem, had crowned him, I meane ſo farre as that earthly Salomon was the figure of this true king and Bridegrome, & not that the maieſty of this Salomon proceedeth frō his ſpouſe, but from the eternal father, as alſo by a correſpondence the coronation of the terreſtriall Salomon celebrated by thoſe of Ieruſalem, proceeded not of them of the City but from the ordinance and commandement of Dauid, which the city accepted of. But it may be together with this, that the holy ghoſt ſpeaking by the mouth of the ſpouſe to the diſloyal of Ieruſalem in particular, would in this place vpbraid them the ſame with which S. Peter did, Act. 2.23.24. & 3.13.14. & Saint Stephen, Act. 7.52. conformably vntounto that which was foretolde, Zach. 12.10. and Mat. 26.64. as if ſhee ſaid. Beholde indeede the true king of peace accepted and crowned with all maieſtie of Ieruſalem. Come and ſee him you who deſire your owne welfare and ſaluation: as for you the contemners and perſecuters of him, looke vponupon him hardly vntounto your confuſion. You hauehave bought him of a traitor, and condemned him by falſe ſuborned witneſſes. It was through your cryinges that Pilate ſcourged him, that hee crowned him with thornes, that he crucified him. You hauehave denied him to bee your king, and p. 432hauehave ſought to put forth the title of his royalty, yea you mocked him on his croſſe, you ſhut vp and ſealed his ſepulcher to hinder his victorie, and yet lo he is a king maugre your deſpite, hauing vanquiſhed all his enemies vponupon the Croſſe, euen vntounto Satan, ſinne and death. Behold how he ſitteth aboue euerie creature at the right hand of the father, and thence it is he ſhal come to condemne all his enemies, and to abſolue thoſe who are his for euer. There it is you ſhal ſee him vntounto your condemnation. Yea the ſufferinges which you cauſed him to endure were the waie by which hee is entred into his glorie, Luc. 24.46. Behold I ſaie in what ſort this ſpouſe might by a Prophetical ſpirit reproch the Daughters of Ieruſalem. But beſides al this to expreſſe yet more clearely this name of Mother, I ſaie, that this which is heere ſaide of this coronation of Salomon by his Mother may be alſo referred vntounto that which is in his hiſtory, namelie vntounto that, that the crowning of him came to paſſe by his Mother, in aſmuch as ſhe by the ſuggeſtion of Nathan put Dauid in minde in good time of his promiſe which hee had made of leauing the crowne vntounto Salomon and not vntounto Adonias. Which being referred vntounto the true Salomon, we muſt attribute the crowning of him vntounto the heauenly father which is ſome-what referred vntounto the Mother in reſpect of him which was the figure of him: ſeeing in ſimilitudes it is not neceſſarie that all the partes thereof agree throughout.

11 It remaineth yet we expound what this daie of the eſpouſailes is, and of the great ioie of this king. Whereupon we muſt cal to remembraunce that which I hauehave alreadie more then once reiterated vponupon this Canticle, namelie that in this ſpirituall marriage, which is heere mentioned, there are ſo manie degrees to be conſidered as there be approchings of the Meſſias neare his Church by the manifeſtation of his will. Vntil the time of the Lawe therefore there was the treatie as it were of theſe fianſailes, and the time after the Law (which was as it were the chalking forth of this Bridegroome) ſhal be accounted as it were the ſolemnizing of the fianſailes, eſpecially in the building of the Temple, & in that ſo magnificent eſtabliſhing p. 433of the Leuitical prieſthoode. Afterward at the comming of the Lorde in fleſh this marriage was really contracted by wordes of the preſent, according vntounto that which the Apoſtle expreſſely teacheth vsus, Epheſ. 5.25.29. the contract of the new couenant beeing ratified and confirmed by the newe ſeale of the holie Supper, as appeareth by the tenour of the inſtitution of it, and by the ſcope and end whereunto it tendeth, namelie, to the communion of bodie and goods with this Bridegrome 1. Cor. 1.30. and 10.16. in ſuch ſort notwithſtanding, that the ful and perfectly real conſummation of this marriage, appertaining vntounto the enioying of eternal life, 1. Cor. 15.28.54. is differred vntounto the daie of his glorious appearaunce, 1. Theſſ. 4.16.17. and elſewhere in manie places. As this is alſo the ende and hope of this ſpouſe waiting for now with no leſſe deuotion this ſecond comming, whereof ſhe hath the pledges, then ſhe did ſometimes vponupon other pledges expect his firſt. VntoUnto what time therefore ſhal we referre theſe eſpouſailes and this ioy and gladneſſe? Salomon the ſonne of Dauid beeing ſet before vsus in this place as a figure of the true Salomon, and his coronation in Ieruſalem here below beeing repreſented vntounto vsus as no vaine figure of the real taking of poſſeſſion of the true Salomon in the heauenly Ieruſalem: it ſeemeth that it is not to bee doubted, but that according vntounto the ordinarie ſtile of the Prophets, the time of the ſolēniſing of the fianſailes, vnderunder the which this Canticle was written, is properly mentioned in this place: but yet ſo, that it is ioyned with that which is figured, that is, with the ſolemniſing of the eſpouſailes, as if it were one and the ſame time. And indeede this hath bin alwaies the right maner of ſpeaking of the figures & ſhadowes of the Lawe ceremoniall, that the people was alwaies ledde vntounto the ſubſtance & bodie of them, which is our Lorde Ieſus Chriſt, Col. 2.17. & throughout the whole Ep. to the Hebrues, in ſuch ſort, that for want of obſeruing of this methode thoſe abuſes hauehave bin engendred which are reproued, Pſal. 50. & ſo oft by al the Prophets, & finally the phariſaiſme reprehended by our Lord Ieſus Chriſt, & afterwards by the Apoſtls. And yet p. 434at this day the ſelfeſame fault is ſtill committed by them, in the Sacramentes ordained by Ieſus Chriſt, & in others forged by men. Briefly Salomō hath in this place declared by this diuine medly of himſelfe crowned in his fianſailes in his Ieruſalem, with the eſpouſailes of the true Salomon in his celeſtial Ieruſalem which was to be gathered out of al nations of the world, that he had not forgotten, that the promiſe made concerning him to Dauid his father, had in ſuch ſort lincked him with the other ſonne of Dauid, of which himſelfe was only the figure & ſhadow, that it might ſeem at firſt ſight that the Lord ſpake of one onelyonly perſon and of one onelyonly eternall kingdome, 2. Sam. 7.14. & 1. Chron. 17.13.

12 Nowe that it is not without great cauſe that the ſpouſe calleth this day the day of the gladnes of the heart of this bridegrome, appeareth by the more thē maruelous effects. For if this bridegrome had not taken an vnſpeakeable pleaſure, to make his very enimies his ſpouſe, how would he hauehave giuen his life for the winning of her, Ioh. 15.13. and Rom. 5.8. How would hee hauehave obiected him ſelfe vntounto the horrible wrath of God for vsus? Gal. 3.13. How going vntounto death woulde hee hauehave prayed ſo feruently for vsus, Ioh. 17.20. How woulde hee hauehave proteſted, that he deſired nothing more then this oblation of himſelfe to carry our ſinnes vponupon the tree, which is the principall article of the contract of this marriadge? Luke 12.50. How would he hauehave proteſted of that ſingular deſire he had to celebrate that laſt ſupper with his diſciples, Luk. 22.15. How in the anguiſhes of death which were more horrible a great deale in his ſoule then in his body, as that frightfull cry of his which obſcured the ſunne, ſhooke the earth, & claue the ſtones, namely that, My God, my God why haſt thou forſaken me, declareth, would he hauehave praied for thē who crucified him? Lu. 23.30. on whom alſo afterwardes he ſhewed merciemercy, Act. 3.17. which he yet continueth to doe at this day towardes vsus ſo vnworthy of ſo great and incomprehenſible fauour.

13 Go too then (my brethren) vntounto whom in our time this king is as it were again appeared, to cauſe vsus to ſee the brightnes p. 435of his crowne buried as it were before in ſuch thicke darknes of ignorance and ſuperſtition, which were couered with the name of Chriſtianitie and true deuotion, let vsus pray him, with al our hart, that this infinite louelove & charitie of his which ſheweth vsus from on high the flowers of his crowne, to cauſe the glory of that kingdome which was prepared for vsus before the foundation of the world, Math. 25.34. to be poured down vponupon vsus: Let theſe thinges (I ſay) pearce our hartes to cauſe vsus to goe forth of our ſelues, to the ende that wee may throughly contemplate this king there where he cauſeth himſelfe to bee ſeene of vsus, let vsus know him, louelove him, followe him through all the path-waies it ſhall pleaſe him to conduct vsus, vntill wee arriue vntounto the full conſummation of this moſt holy coniunction in the which he ſhalbee all in all in his: Amen. And becauſe that hauing hitherto done the cleane contrary, we hauehave ſo oft and ſo greatly offended him, let vsus craue grace & mercy at his hands as foloweth.

Almighty God, &c.

THE END OF THE SERMONS VPONUPON THE THIRD CHAPTER OF THE CANTICLE OF CANTICLES.

End of the text · Theodore Beza, Sermons on Three Chapters of Song of Songs (1587)