Sermons on Three Chapters of Song of Songs, Sermon 15
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 LoueLove, 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 vntounto 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 & louelove 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 vntounto 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 vntounto thoſe which are of rotten wood.
WE hauehave hitherto as it were accōpanied the Bridegrome & the ſpouſe vntounto 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 louelove which the bridegrome by inward effects teſtifieth vntounto his ſpouſe, yea to eueryevery 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 hauehave our part therein.
2 The Bridegroome therefore hauing called this ſpouſe, his louelove, or welbeloued, teſtifieth vntounto her twiſe together, that ſhee is faire, that ſhee is faire. Let vsus 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 cannot any way doubt but that the church is truely and indeed faire (ſeeing he affirmeth the ſame twiſe) and therefore liking & pleaſing vntounto 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 vntounto this ſpouſe the name of louelove, or welbeloued. But how can this be? For, he is light, and we are darckeneſſe, 2. Cor. 6.14. let vsus 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 vsus 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 vntounto 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 vntounto vsus of the father, our wiſedome, our righteouſneſſe, our ſanctification and redemption, howe ſhould not this Queene be bewtifull and faire, yea eueryevery 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 vntounto the requeſt which hee made vntounto God his father, Ioh. 17.21. we hauehave this spirituall new birth, by which wee are one spirite with him, Eph. 4.4. and not onelyonly waſhed from our ſinnes paſt, but alſo made new creatures, to bring foorth fruites of righteouſneſſe according vntounto 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 vsus aduiſe our ſelues to thinke throughly and in good earneſt of his grace, making it auaileable and profitable vntounto vsus in deteſting the filth and pollution of this worlde, to be altogether dedicated and conſecrated vntounto him, who calleth vsus out of ſuch filthy and foule darckneſſe, and guideth vsus 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 vsus 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 vsus much more eſteeme of the louelove of this great ſonne of God, who calleth vsus his welbeloued, and who hath loued vsus ſo farre as to beſtowe on vsus 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 vntounto vsus 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 louelove the eies are the ordinarie windowes by which this affection entereth vntounto the bottome of the hart whether it be chaſt, (example whereof is that which hapned vntounto Iacob touching Rachel) or whether it be vnchaſt, as it hapned vntounto 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 vsus 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 vsus vntounto the ſimplicity of the Doue, Matth. 10.16. which is oppoſed vntounto this doubling, diſſembling and corrupt nature of ours vntill the holy Ghoſt make vsus 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 vntounto chriſtian meekneſſe, which teacheth vsus 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 vntounto the example of the Bridegrome himſelfe, Mat 11.29. compared not without cauſe vntounto 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 vntounto purenes, modeſtie, meeknes, and louelove, vertues required in all Chriſtians, which thing is obſerued in theſe kinde of birdes, by thoſe who hauehave written of the nature of beaſts. And therefore let eueryevery 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 vsus who call our ſelues the reformed Church. Alas on what title, if a man looke vponupon the life of a great part among vsus, which doubtles the Lord wil do and not reſpect our falſe and vaine ſhew and appearance?
4 But let vsus conſequently hearken vntounto 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 hauehave spoken, Pſal. 116.10. This louelove therefore is mutual and reciprocal: and ſeeing that ſuch ſpeech cannot proceede but from faith, 1. Cor. 12.3. it cannot be but acceptable vntounto God, who taketh pleaſure to bee loued and honoured of his. But notwithſtanding there is great difference betweene the louelove of the Bridegrome towards his ſpouſe, and that of the ſpouſe towardes the Bridegroome. The one is of meere gratuity, hauing no other fountaine but the infinit goodnes and compaſſion of God, ſo farre to louelove this poore and miſerable creature, Ioh. 3.16. & Rom. 5.8. The other is vponupon an infinite obligation, not onelyonly 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 vsus of meer grace. For our wel-doing reacheth not vntounto 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 louelove that a faithfull ſoule beareth vntounto 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 hauehave care of them? Pſal. 8.5. and. 144.3. And againe, What ſhal I render vntounto 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 vntounto 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 vntounto 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 vsus 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 vntounto vsus ô lord, not vntounto vsus, but vntounto thy name giuegive 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 vsus therefore apply our ſelues vntounto the ſtudie of good workes, which are the beutie giuen vntounto the Church of God, and know we that God wil begin them in vsus, as it is he who doth them in vsus, beſtowing on vsus freely both the willing and the doing, Phil. 2.13. but by his onelyonly grace, freely beſtowed in him in whom alone he accepteth of vsus, Epheſ. 1.6. and not for any value or merit of them. For not onlie we hauehave nothing but of free gift, 1. Cor 4.7. but alſo when we hauehave done al, we ſhal be nothing but vnprofitable ſeruantes to that maſter who hath nothing to doe neither with vsus 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, Ʋerſ. 12. This may bee alſo very well referred vntounto 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 giuegive, 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 vntounto 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 vntounto the buildings and pallaces of kings couered flat with battlements and galeries on the top, tendeth vntounto the ſame end, namely, to ſhew vsus by the ſimilitude of theſe two ſortes of odoriferous & not putrifiyng trees, that the ioyning and coupling of this Bridegrome with this ſpouſe withdraweth vsus from the ſtench and corruption of the woorld, making of our ſoules & bodies ſo many Temples, diſtinctly conſidered, dedicated vntounto 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 & giuegive life vntounto 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 vponupon mens traditions with mouldy and rotten wood which hath ſome faire ſhew at the firſt bluſh, but being tried in the day of the Lorde it is incontinently conſumed like hay & ſtubble, 1. Cor. 3.13. before that conſuming fire which is ſpoken of, Pſal. 50.3. But to conclude, ſeeing the Cedar and the Cypers wood is ſuch, as no continuance of time cā aſſault with rottenneſſe or corruption, what meane they to doe, who hauehave taken vponupon them to pul downe theſe beames & galeries? What is this but to think to ruinate and ouerthrow that which is built vponupon the moſt higheſt, and whoſe kingdome is without end, as the Angell Gabriell witneſſeth vntounto the bleſſed virgin Mary, Luk. 1.33. Now ſeeing it is in this houſe of Cedar, & of Cypers that he raigneth, namely in the true Sion which ſhall neuer be ſhaken or remooued, the worde of the Lorde enduring for euer, 1. Pet. 1.25. God giuegive vsus grace to be wel ſeated for euer in this holy houſe, and pray we, it may pleaſe him to bewtifie vsus with his holy ſpirite more and more, that wee may bee vntounto him a ſweet ſmel in our true Bridegrome, & finally may raign with him for euer: which thing wee will craue at his handes, with a true confeſſion & deteſtation of our faults, deſiring him pardon and forgiueneſſe as followeth.
Almightie God, &c.
THE END OF THE SERMONS VPONUPON THE FIRST CHAPTER.