Sermons on Three Chapters of Song of Songs, Sermon 2
THE SECOND SERMON VPONUPON THE FIRST CHAPTER OF THE CANTICLE OF CANTICLES. Our helpe be in the name of God, &c. It is written as followeth in the firſt Chapter of the Canticle of Canticles, the ſecond verſe.
2 Let him kiſſe me with the kiſſes of his mouth.
1 A briefe recitall of the principall ſcope of this Canticle.
2 Foure things to be conſidered in this text: and why and in what ſort the bride ſpeaketh firſt.
3 That the louelove of this bridegrome towards his bride, and the louelove of the bride towards hir bridegrome is reciprocall & mutuall.
4 Why the bride ſtādeth ſo much vponupon kiſſing of the bridegrome, and the ancient maner and faſhion of kiſſing.
5 Why the bride addeth theſe words, of his mouth, & of the diuerſe faſhions by which the bridegroome hath contracted with his ſpouſe from the beginning.
6 Of the two degrees of this ſpirituall marriage.
7 Of the three degrees diſtinctly ſette downe by the Apoſtle, of this marriage.
8 How the ſpouſe kiſſeth in being kiſſed, and the difference between theſe two kiſſes.
9 Where the kiſſing of the ſpouſe muſt begin and end.
10 What the kiſſes of the ſpouſe muſt bee, and who they are which indeed kiſſe Chriſt, and are kiſſed of him.
WE hauehave before ſummarily declared the end & ſcope whereunto we muſt refer the contents of this Canticle, & what wee are to learn out of it, namely, that ſo we ought to be in this woorld, as if we were not at al in it: but be in mind & thought rauiſhed into heauē: Phil. 3.20. vſing in ſuch wiſe al thoſe things which preſent & offer themſelues here to our ſenſes, that we refer the vſage of them to the glory of God. 1. Cor. 10.31. And to this thriſe-happy coniunction, wherunto we daily aſpire, which is the perfect and entier enioying of our Lorde Ieſus Chriſt, which he hath requeſted of his father for vsus. Iohn 17.24. Whereof we hauehave now the holie spirite for a gage and pledge. 2. Cor. 5.5. waiting vntill God be all in all in his children. 1. Cor. 15.28. This is heere repreſented vntounto vsus in the perſon of the Church compoſed of al the faithfull, which although they be here belowe creeping as it were & groueling on the ground, are notwithſtanding already in a maner rauiſhed into heauen, and as a betrothed damſell, or rather a bride, deſireth the end and conſummation of the marriage: with which affection we ought eueryevery day to be ſtirred vp & moued, whereas aboue & before al other things, we daily craue and deſire of our father, That his name bee hallowed, That his kingdome come: ſeeing, that euen our own ſaluation is not the fartheſt end whereunto wee tend, but the glory of our God therein. Whereunto the Apoſtle doth alſo teach vsus to refer all things, as being the laſt end and ſcope of our election. And Salomon in the meane while forgetteth not the manifold turmoiles, which the Church and eueryevery member there of muſt ſuffer, while ſhe waiteth & looketh for the accompliſhment of her deſire: as neither the comforts & conſolations which Chriſt hir bridegrome giueth hir being in heauen, and reaching foorth his armes vntounto hir, vntounto the end and conſummation of the worlde, Mat. 28.20. & Ioh. 14.16. yea mouing & raiſing in vsus theſe vndeclareable ſighings & gronings, which are neuer neglected of God, Ro. 8.26.
2 Now in this beginning we are to conſider foure points. The firſt, who he is that ſpeaketh: becauſe (as we ſaid the laſt day) there be in this Canticle many perſons brought in. Secondly to whom, or rather of whom it is heere ſpoken. For it is not ſaid here, Kiſſe mee, but Let him kiſſe mee. Thirdly we muſt conſider what the demand is of her which ſpeaketh: & fourthly, after what faſhion this demaund is made. It is then the Spouſe or Bride, which ſpeaketh to hir Bridegrome. For as touching the manner of ſpeaking, whereas the ſpouſe ſaith not, Kiſſe me, but Let him kiſſe me, this is according to the vſe and cuſtome of that tongue wherein Salomon wrote, & therefore letteth not, but that the ſpouſe addreſſeth hir ſpeach to hir beloued. But it may ſeeme ſtrange and litle ſeeming to this moſt chaſt and pure Virgine, that ſhee in this ſort beginneth firſt, ſith honeſty it ſelfe preſcribeth & commandeth in eueryevery wel-ordered marriage, that the firſt words proceede from the man, and not from the maiden or woman which hee woeth. I aunſwere that euen in deede ſo it is alſo in theſe ſpiritual fianſailes in reſpect of eueryevery faithfull ſoule. For albeit the ſpouſe ſpake firſt in this place, as couering & deſiring hir beloued, euen as the hinde brayeth after, and deſireth the refreſhing of the riuers of water. Pſal. 42.1. notwithſtanding we muſt take diligent heede how wee thinke, that this deſire of hers which opened the mouth, began from her. It is then the Bridegrome which hath ſpoken firſt vntounto her, & prepared her within to ſeeke and ſearch after him as it is ſaid, Pſal. 116.10. I hauehave beleeued, & therefore I hauehave spoken. And in an other place, With the heart a man beleeueth to righteouſnes, and afterward with the mouth he confeſſeth to ſaluation, Rom. 10.10. And indeed Ezechiel cap. 16. declaring the begining of this contract of mariage, ſheweth vsus wel, that it proceeded-not from the ſpouſe, whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie & polluted. Which S. Paul plainly & without figure expoūdeth vntounto vsus, Epheſ. 2.5. calling vsus poore and wretched carrions, dead in ſin. And this is it which the iuſteſt of vsus al muſt auouch & cōfeſſe, that it is the Lorde which hath loued vsus firſt, and therefore hath waſhed vsus. Apoc. 1.5. 1. Iohn. 4.10. and elected & choſen vsus, not in our ſelues (no more than hee hath made vsus by our ſelues) Pſal. 95. but in his welbeloued: not that we were already holy, but that we ſhould be made holie, Epheſ. 1.4. Wil we hauehave examples hereof? Abraham followed the Lord, but it was becauſe he was then called, when he was a poore & miſerable Idolater among others. Ioſ. 24.2. Iſaacke was the child of promiſe apprehended by his father Abraham by faith, & therefore was he engendred beyond & aboue the order of nature. Gen. 18.13 Rom. 4. for it is God which muſt giuegive children vntounto Abraham, that is to ſay, make himſelfe a Church, it is not in Abraham to giuegive a Church vntounto God. Iacob inherited the bleſſing, becauſe God loued him, and not Eſau: Gen. 25.23. and Mal. 1.2. Moſes is ſent to deliuer the people, but it is as it were mawger himſelfe. Exod. 3.11. The people is brought into the land of Chanaan, but it is being forced thither as it were by conſtraint. The prophets hauehave ſpoken, but it was becauſe the ſpirit of God was vponupon them: the Apoſtles folowed Ieſus Chriſt, yea, but being then called, when they thought on naught elſe but their nets & their fiſhing. Saint Paul was a choſen inſtrument of God, but by a ſpecial & ſingular grace, then whē he was a blaſphemer & perſecutor. 1. Tim. 1. Briefly, to go no further for exāples, of eueryevery one of vsus which are here aſſembled, as it were out of al quarters of the world, eueryevery man taking a view of himſelf, is there any one to be found, who can rightly and in conſcience ſay, that hee firſt knewe God, and hath firſt ſpoken vntounto him? Nay let vsus all on the contrary ſide proteſt and confeſſe before the face of the Lord, that which is ſpoken by Eſaie, namely, that hee hath made himſelfe to bee found of them which ſought him not. Eſay. 65.1. And who is he which hath giuen him firſt? Rom. 11.5. ſeeing we cannot of our ſelues, ſo much as think of the things of God. 2. Cor. 3.5. To return therefore to our matter, the ſpouſe ſpeaketh here, the Lord hauing firſt ſpoken vntounto hir in hir hart, according to that which is ſaid in the 51. Pſ. Open thou my lips, and they ſhal ſhew forth thy praiſe: to ſpeake in a woord, ſhe was drawen of God. Ioh. 6.44. to the end that euerie mouth ſhould be ſhut, to giuegive the glory only to God, as beeing the beginning, midle, and end of our ſaluation. For howe could the ſpouſe ſigh after hir beloued, if ſhee were not aſſured by faith of his louelove towardes hir? Rom. 10.14. Now faith is not of our ſelues: Epheſ. 2.8. but it muſt bee giuen vsus to beleeue. Phil. 1.29.
3 But let vsus on the other ſide remember that which the ſpouſe teacheth vsus by theſe words, namely, that the free louelove of the Lord towardes vsus, engender in vsus that other louelove, with which we louelove God, and with which the faithfull louelove one another in the Lord, things ſo linked & knit togither, that they cannot bee ſeparated. For as this is a ſure teſtimony that wee are the ſonnes of God, if wee louelove him: 1. Ioh. 3.10. ſo againe the louelove which we beare vntounto God is ſhewed herein, that we louelove one another: 1. Ioh. 4.20. as the Lord himſelfe ſo carefully aduertiſeth and warneth vsus in that excellent laſt ſermon of his, which he made to his Diſciples going to his death: and which was afterward ſo many times reiterated by his welbeloued Diſciple in his firſt general Epiſt. And the lord himſelfe ſaith in S. Luke. 7.47. of that poore woman which was ſuch a ſinner, that ſhe loued much: whence he would hauehave them to gather, that many ſinnes were pardoned hir. We alſo therefore on whom the Lord hath beſtowed ſo many tokens of his fauour and grace in this our time, let vsus follow this aduertiſement, witneſſing by a true conuerſion vntounto God, and as well by louing of him, as mutual charity one to another, that we are in deed of the number of them whom he hath truly loued.
4 But now to come to the third point, let vsus conſider what this ſpouſe demandeth. He vntounto whom ſhe addreſſeth and directeth hir ſpeech, is exceeding rich, paſſing bountifull and liberal, hauing in his hand, al the goods and bleſſings both of this life which is preſent, and of that which is to come. Yet this ſpouſe deſireth and demandeth nothing elſe, but to be kiſſed and kiſſed againe with the mouth of hir beloued: neither muſt we woonder at this familiar demand of hirs. For the ſpouſe, which is the Church of God, hath not receiued the ſpirite of feare by the condemnation of the Law, Rom. 8.15. but the aſſurance of that holy hardines and boldnes which doth thruſt vsus forward euen to the throne of Grace, Heb. 4.16. not for any opiniō of our ſelues, but by an holy aſſurance groūded on him which is our peace, Epheſ. 2.14. as his ſpirit beareth vsus witnes in our hearts, Gal. 4.6. yea ſo far as to verifie that which is ſaid, that the kingdome is euen as it were ſnatched & caught away by violence, Mat. 11.12. the lord himſelfe yet ſuffering himſelfe to be as it were ouercome in plaine wraſtling, by his Iſrael, according as it is deſcribed, Gen. 32. Now touching this kiſſing which is here ſpoken of, wee hauehave to note that men by a certaine addreſſe and inſtinct of nature, to declare their mutual louelove & amity one towards an other, hauehave accuſtomably vſed certaine maners of outward actions, hauing ſome agreeablenes with the ſame thing which they would witnes to be within them, ſome after one faſhion, others after another. As for example, this cuſtome of putting off the cappe and vailing bonnet, this bending and bowing of the body, this kiſſing, in witnes of louelove and reuerence one towards another, by which outward geſture a man maketh himſelfe inferiour to another to doe him curteſy. The like is that of giuing the hand one to another, to witneſſe that a man is ready to make mutual deliuery of his hart and al that he hath. But among all other geſtures kiſſing hath I know not how the moſt euident & expreſſe repreſentatiō of that which is within. For whereas the life conſiſteth in reſpiration and breathing, and that our breathing is by the mouth, kiſſing is a ſigne, that a man is ready to communicate and as it were to infuſe his own proper ſoul into his friend. And this hath beene vſed to be doone aboue all others amongſt the people of the Eaſt, and eſpecially among the people of God, yea in the ancient Chriſtian Church both Eaſt and Weſt: witneſſe, that of Saint Paul, Rom. 16.16. and in many other his Epiſtles, as alſo in Saint Peter, 1. Pet. 5.14. which thing as touching the ceremony is yet obſerued among the Monkes, and in that which they cal the Pax in their great & ſolemne maſſes in the popiſh Church, where in the mean while notwithſtanding, the communion of the holy Supper, to the preparation whereof this kiſſing was vſed as a teſtimony of all true concord and mutual charity, is taken away and aboliſhed. But it is come to paſſe in this, as in many other auncient and laudable cuſtomes, which hauehave beene ſo villanouſly and filthily abuſed, that it is a very hard thing to vſe it holyly and ſincerely: for which cauſe alſo they may not be raſhly & lightly brought in vſe again. Howbeit notwithſtanding this holy ſpouſe in this place ſpeaketh of an holy and ſacred kinde of kiſſing and more chaſt a great deal without compariſon, than any kiſſe can be between any husband and wife, the chaſteſt that euer were, or poſſibly can be: vnderſtanding by this kiſſe a moſt certain and moſt euident teſtimony of hir hoped coniunction with hir beloued.
5 But wherefore will ſhe be kiſſed with the mouth of hir huſband, ſeeing properly to ſpeake, there is no kiſſing but with the mouth? Let vsus note here firſt of all, that hereby is ſhewen vsus the ordinary meane by which God ioineth himſelfe vntounto his Church, and his Church vntounto him: which is by the preaching of his word accōpanied with the vertue & working of his holy ſpirit: which woord of his, is here vnderſtoode by the woorde Mouth, which is the inſtrument thereof: inſomuch that this word is called the power of God to ſaluation to eueryevery one that beleeueth: Rom. 1.16. and the incorruptible ſeede of the Church. 1, Pet. 1.23. which is properly attributed vntounto the holy ghoſt, Ioh. 3.18. but this is not all. For if we conſider very nearly of the whole matter, we ſhal finde that whereas the ſpouſe neuer wanted this word, without the which the church could be no church, it is euident that in this place ſhe demādeth ſome farther matter than this. Therefore ſhe ſeemeth here thus to ſay, you hauehave ſaluted me hitherunto, and as it were kiſſed me with letters & meſſages, but now I deſire and craue the preſence of your ſelfe in proper perſon, otherwiſe I cannot bee ſatisfied or contented. Although then the Lorde and Sauiour of the woorld hath from the beginning contracted himſelfe with his Church in the perſons of Adam and Eue, of and from whom he would hauehave it to be drawen and deſcended, and albeit he hath afterward renewed his fianſailes by other his promiſes reiterated, with Abraham, Iſaack, and Iacob, as with the fathers of the beleeuing, yet was this but a ſtipulation and contract of marriage, by words of the future: and although afterward the fiancer Chriſt himſelfe, did as it were repreſent himſelfe in the ceremonial Lawe, by which he approched more nearer vntounto his fianced, his Church, & did as it were eſpouſe and marrie hir by words more plain and expreſſe, yet was it done (as ſaith the author of the Epiſtle to the Hebrues) but after an imperfect maner, Heb. 1.1. & by ſhadowes, the body and truth of which is Ieſus Chriſt himſelfe: Coloſ. 2.17. And this was ſufficient to ſaluation for the auncient fathers, by meanes of their faith, inſomuch that the place of the bleſſed, is called the boſome of Abraham: Luke 16.22. who ſaw the day of the Lord & reioyced thereat: Ioh. 5.56. yet neuertheleſſe this did not altogither ſatisfy & content them, knowing that their hope reſpected that which was to be accompliſhed and fulfilled in his time, namely, then when the heire ſhoulde come himſelfe in perſon into his vineyearde, Mat. 21.38. And therefore our Lord Ieſus Chriſt ſaid, Luk. 10 24. Many kings and prophets hauehave deſired to ſee that which you hauehave ſeene, and hauehave not ſeene it, and to heare that which you heare, & hauehave not heard it. The which thing is alſo witneſſed by Saint Peter, 1. Pet. 1.11. This is it then which the ſpouſe in this place meaneth, as if ſhe ſhould ſay: O Lord my Sauiour & my beloued, I hauehave receiued commendations inough, meſſages inough, teſtimonies inough, that thou wilt come in perſon, and accompliſh thy marriage: but when, when wil this bleſſed hour and time come, in the which thou wilt ioyne thy ſelfe really vntounto me, with the chaſt & holy kiſſes of thy own mouth? For in very truth it may and ought to be well ſaid, that the ſonne of God hath kiſſed vsus, yea more than kiſſed vsus, by ioining himſelfe in ſuch wiſe and ſo near vntounto vsus, that the man whom he hath taken vntounto himſelfe, is not only the image of God his Creator, as was the firſt Adam, but is true God & true man in one onlie perſon: and that in ſuch ſort, that this ioining and vniting himſelfe with our nature neither is nor ſhall bee euer ſeuered or broken: by this means his mouth hath euer, & doth yet remain, as it were glued vponupon ours, by this holy kiſſe of his.
5 But yet this is not inough to vnderſtand this holie kiſſe which the ſpouſe doth ſo wiſh for and deſire. For albeit the ſon of God, which is this Bridegroome, hath taken vponupon himſelfe this nature common to al mankinde, yet hath he not kiſſed al men. No: but his church only, his only ſpouſe. And therfore as eueryevery mā is not one fleſh with eueryevery woman, nor eueryevery woman with eueryevery man: but beſides the humane nature which is in general commō to them both, there muſt be alſo a ſpeciall coniunction between them of bodies, to hauehave one mā made one fleſh with one woman: ſo to hauehave Ieſus Chriſt become the Bridegrome of his Church, and ſo to make her fleſh of his fleſh, and bone of his bones, as it is ſpoken, Eph. 5.30. there muſt be between him and his Church a matrimonial coniunction, whereof the ſpouſe ſpeaketh in this place.
6 Now touching this ſpirituall contract, the Scripture againe teacheth vsus two degrees thereof. The firſt in this preſent life, which is made by the promiſe of the Bridegroome, and receaued by faith of the ſpouſe: the inſtrument whereof is the Goſpell, which is preached vntounto vsus, the ſeales are Baptiſme, and principally the Supper of the Lorde. The ſecond degree whereunto we aſpire and contend, is this real & entire actual vnion, whereunto we ſhal come in the later day, when that which we are already by hope neither vain nor vncertaine ſhalbe then perfitly effectuated: then, I ſay, When wee ſhall ſee him, as he is. 1. Ioh. 3.2. when God ſhalbe al in al, 1. Co. 15.28. when we ſhall know no longer in part, 1 Cor. 13.12. but ſhalbe eternally with him. 1. Theſſ. 4.17.
Furthermore when the ſpouſe ſpeaketh here not ſimply of one kiſſe but of the kiſſes of his mouth, ſhe declareth that ſhee deſireth not this comming only of his in fleſh into the earth: albeit ſhee knewe that the bridegroome ſhould then come in perſon, but wiſheth and deſireth kiſſe vppon kiſſe, knowing that this corporall preſence of his here belowe, ſhould endure but a ſmall time, and that the place of the true conſummation of this marriage is not in earth, but in heauen, in which this king ſhould crowne his ſpouſe, making hir partaker of his glory, according to that petition and requeſt of his made vntounto the father: Ioh. 17.24. that whither he went, thither we might alſo come. She knew, I ſay, that this her beloued ſhould come downe to the earth, not to ſtay here himſelfe, but to draw vsus after him into heauen: Ioh. 12.32. being gone himſelfe before to prepare a place for this wedding: Ioh. 14.12. And therefore not content with one kiſſe, ſhe aſpireth and haſteth to this later day, ſtaying no whit in the mid-way: as the Lord himſelfe alſo teacheth vsus to pray eueryevery hour, & eueryevery moment, that his kingdom come, calling alſo this day the day of our deliuerance, at the approching & drawing neare whereof, we are warned to lift vp our heades: Luk. 21.28. This is that deſire which made the Apoſtle to cry out, miſerable man that I am, who ſhal deliuer me from this body of death? Rom. 7.24. & in another place, I deſire to be diſſolued and to be with Chriſt: Phil. 1.23. confeſſing that hee had not yet obtained the price, but that he ſtil rūneth after it, Phil. 3.13. yea which more is, the ſame Apoſtle is elſewhere accuſtomed to ſet downe three degrees, before he come to the higheſt of his deſire, put off and delaied to this latter day, vntounto the which, ſaith he, the crown of righteouſnes is kept and reſerued for me: 2. Tim. 4.8. The firſt degree is when the Bridegrome chriſt ioyneth himſelfe vntounto vsus in this life by his holy ſpirit: Ioh. 14.23. the ſecond is at our departing out of this world, waiting for the later day. For albeit at their departing out of this world the ſpirits of the faithful are gathered vntounto God, & as it were kiſſed in perſon by the ſonne of God their beloued, according to the ſaying of Ieſus to that poore theefe on the croſſe, Luk. 23.43. and the praier of Saint Stephen, Act. 7.59. yet notwithſtanding one part of vsus, to witte, the body lying in the duſt & ignominy of death, theſe ful kiſſes are reſpected & delayed vntil this later day, when we ſhall meet him, & he meet vsus with this bleſſed ſpeach, Come ye bleſſed of my father, inherit the kingdome prepared for you from the beginning of the world. For then ſhal it be, when the bridegroome comming, the virgins ſhal go to meete him, Mat. 25.6.
Farther, though we reſpected onelyonly this preſent ſtate here below, yet muſt we obſerue, that the ſpouſe, when ſhe demandeth and craueth not one kiſſe but many kiſſes of her beloued, ſhee deſireth a cōtinuance & encreaſe of faith, hope & charity, & al other graces neceſſary to ſaluatiō. And for this cauſe is the life of a chriſtian compared to a race, in which we muſt run ſtil on forward to the end of the liſt where the crown is: as the Apoſtle in many places warneth vsus, as elſewhere he alſo ſaith, that Ieſus Chriſt muſt grow in vsus, and we in him: Phil. 3.12. Eph. 4.13.
8 To go on, although the ſpouſe ſpeake not here of kiſſing, but of being kiſſed; notwithſtanding, whereas the one cannot be done without the other, we muſt know that it is our duety alſo to kiſſe the Bridegroome: but wee muſt kiſſe in being our ſelues kiſſed, otherwiſe our kiſſes would be foul and vncleane, if they either ſhould begin, or ende in our ſelues, as are all the worſhippings & ſeruices of God, which come out of the forge of mens braynes, Eſay 29.13. yea all thoſe morall and philoſophicall vertues which proceede from elſe-where, than from the ſpirit of regeneratiō. Rom. 4.2. Phil. 3.8. ſeeing, which more is, euen the kiſſes of the Bride, kiſſed by hir Bridegrome, though they be reciprocal, are notwithſtanding very vnequal in quality vntounto thoſe of hir Bridegrome. For the kiſſes of the ſpouſe are of no valewe in themſelues, and that it pleaſeth the Bridegrome to approue and like of them, proceedeth of his onelyonly fauour and grace.
9 Now in kiſſing this bridegrome, to doe him that fealty & homage (which the greateſt monarcks of the worlde, as it is in the Pſal. 2.12. owe him) we may not be ſo preſumptuous & malapert as to hoiſe our head vp at the firſt to kiſſe his mouth, but wee muſt beginne at his feete, after the example of that poore ſinnefull woman, who waſhed them with her teares, & wiped them with the haire of hir head, & annointed thē with hir ſweete oyntment, Luk. 7.38. being hir ſelfe firſt inwardly annoynted by him. We muſt therefore begin our kiſſing with a true acknowledgement of our ſinnes, after the example of the poore Publicane (daring not to approch at the firſt, but ſtanding a farre off) Luk. 18.13. and thence bringing that contrite hart which is neuer deſpiſed of God, but is a ſacrifice vntounto him of a ſweet ſmell. Pſalme 51.17. we muſt ſo come vntounto his feete, and finally demaunde in faith with this ſpouſe, that he will receiue vsus to the kiſſing of his holy mouth, from which we ſhall heare this moſt precious ſpeach, Thy ſinnes are forgiuen thee, to be brought in the end to the true conſummation of this holy coniunction.
10 Laſtly, to come vntounto the fourth poynt, wee muſt obſerue and note after what maner of faſhion theſe kiſſes are deſired, namely with a moſt full and liuely affection of a moſt aſſured faith, and with ſo ardent a zeale and deſire, as none can be greater. And this ſheweth the fruit which the ſpirit of God bringeth forth in vsus, by this repentance of which I ſpake, I meane a true aſſurance of conſcience throughly pacified and quieted, then, when by the grace & fauor of god apprehended by a true and liuely faith, we are reſolued of the louelove of God, by the teſtimony and witnes of his ſpirit of adoption, teaching vsus what God hath determined of vsus, 1. Cor. 2.16. the which gift of God is ſuch, that it is neuer altered or changed. Rom. 11.22. ſo that we can neuer be ſeparated or remooued from this louelove, Rom. 8.35. And thence is framed in vsus that ardent deſire, which making vsus to forget all other thinges, without looking backe any whit at all behind vsus, furniſheth vsus with forces to ſtriue & goe on with all our power in this race, according to the example of the Apoſtle, without ſtaying any thing at all in the way, vntill we come to the end of the liſt, where the Bridegroome waiteth for vsus, ſaying with Dauid, Pſal. 16.5. Thou art my lot and mine inheritance: and not this world, whereunto we muſt bee crucified, Gal. 4.14. & againe, Pſal. 17.15. When thy glorie ſhal appeare, then ſhall I be ſatisfied. Who is then this Bride which is kiſſed of the Bridegrome, & that kiſſeth him againe reciprocally? Certainly not they who looke behind them, & who ſeeke themſelues & the world. For the heauēs are not in the earth; & none hath part with this Bridegroome, ſaue he which ſeeketh after him indeed, & aboue al things renounceth himſelfe. For when the ſpouſe ſaith, Let him kiſſe me, ſhee declareth that ſhee expecteth al things of him, & that ſhe vtterly forgetteth hir ſelfe, to ſeek after him & to find him. Nether are thoſe they whoſe god is their belly, & who deſire nothing els but to be kiſſing the cup: neither the couetous, which deſire onelyonly to be kiſſing of their gold, & their ſiluer. For we cannot ſerue God & Māmon, Iob. 31.24. Mat. 6.24. To be ſhort, whoſoeuer he be that wil hauehave part in this coniūctiō which is here vnderſtood by theſe kiſſes, in which our aſſured & euerlaſting felicity conſiſteth, he muſt cleaue vntounto the lord to be one ſpirit with him, 1. Cor. 6.17. renoū cing the Prince of this world, & himſelfe, & eueryevery other thing whatſoeuer, which may turn him neuer ſo little from this holy affection. Which thing being true, & ſeeing how it is practiſed among vsus (among whō there are yet to be found ſo many miſchieuous vices & diſſolutiōs, notwithſtanding the ordinary & continual warnings here vſed, accompanied with ſo many of Gods iudgementes before our eies) I know not what to ſay or thinke, but that, if wee chaunge not and returne, and that betimes, there will fal on vsus, without the ſingular mercy of God, that diuorce whereof there is mention in Ezech. 23. if our eſtate and condition become not yet farre worſe, according to that which the Lorde threatneth to Chorazin, Bethſaida, and Capernaum, Mat. 11.21. Nether may we here alleage that we hauehave renounced our idolatry to kiſſe the Bridegroome, for the moſt dangerous kind of Idolatry, which is inuiſible, raigneth yet in the midſt of vsus. Nowe it is nothing to hauehave renounced Sathan & ſuperſtition, if we put not on Ieſus Chriſt. We are alas a great part of vsus of the number of them, of whom the lord ſpeaketh by Eſay, 29.13. This people honoureth me with their lippes, but their hart is far from me. And this is called the kiſſe of Ioab when he killed Abner, 2. Sam. 3.27. and the kiſſe of Iudas, not the kiſſes which are here deſired, and mutually giuen of the ſpouſe: agreeable with that of Dauid, Pſal. 42.1. that his ſoul, like vntounto the poore hinde which panteth after the waters, longeth after the liuing God. For, to attaine vntounto this coniunction, we are not to keepe our ſelues from al ſuch thoughts, words, and deedes, by the which the holy ſpirite, which teacheth vsus to ſigh after this Bridegroome, is manifeſtly made ſad and grieued, and in the end chaſed and driuen out of the midſt of vsus, whereby it commeth to paſſe, that the later eſtate is made worſe than the firſt, Matth. 12.45. as alas wee ſee too many examples thereof at this day before our eies: but wee muſt ſtand alſo diligently vponupon our gard, to take heed that theſe kiſſes do follow one vponupon another in a cōtinual tenour & train, after that god of his grace hath begun once to be working in vsus: for our enemy is crafty and ſubtil, and can, to ſurpriſe and ſnare vsus, ſerue his turne euen with thoſe graces and bleſſinges which God beſtoweth on vsus, to make them ſo many inſtruments to our ruine and deſtruction. For who is he, which hauing ſayd or done any thing but ſome thing well, is not incontinently tempted with an opinion of himſelfe? Ye ſee then how ſoone al is marred, if we ſtand not carefully vponupon our gard. Abraham and Sara had a ſingular deſire of ſeeing the race and ſeede which was promiſed them, neither were they without a true and liuely faith, without which they had not ſo carefully looked for it. But behold Sathan in his ſcout watch, who beſtirreth himſelfe ſo wel, that amidſt this faith, he ſoweth ſo great impatiēce, that there is nothing wanting on the part of Abraham & Sara, that they be not depriued of their longing, thorough their owne great fault and folly. For what doth Sara? Shee perſwadeth her husband to take Agar the bond maid, to hauehave of her this iſſue and ſeede, of whom Iſmael is borne, the perſecutor of Iſaack the child of promiſe and only heire thereof. Look we likewiſe on Rebecca, who beleeued that which was tolde her of her two children, being yet in her womb, Gen. 25.23. notwithſtanding being narrowly watched & ſnared by Sathan, when ſhe ſaw Iſaacks intent and purpoſe was to bleſſe Eſau: it wanted not through her impatience, that al was not ouerthrown & turned vpſide down, as it had indeed notoriouſly come to paſſe, had not God by his grace & holy ſpirit gouerned Iſaak in the end & iſſue of this matter. And among other cauſes we muſt principally attribute the great afflictions, which after befell Iacob menaced by his brother, to this ſlie touch of hers, though God drew light out of darknes. Wee hauehave hereof alſo a notable example in Martha the Siſter of Marie, who not knowing how to gouern and rule in good ſort that good and holy deſire ſhe had of receiuing and well entertaining of Chriſt in her houſe, choſe not the better part, but that, for which ſhee was reprehended Luk. 10.42. Let vsus therefore all of vsus little and great be careful, not only to demand of God his graces and bleſsinges, but alſo that principall grace which gouerneth all the reſt: as we here ſee that the ſpouſe ſpeaketh not ſimply of one kiſſe, but of kiſſes in the plural number, and addeth moreouer of his Mouth: to teach vsus that to come vntounto this ſo much deſired coniunction wee muſt demaund of God grace vponupon grace, which graces doe truly part from his mouth, being not onelyonly produced, but alſo entirely gouerned by his ſpirit, without anie mixture of our leauen. As for example, conformably to that which I euen now alleadged of Martha, you the woorſhipful the magiſtrates are much buſied & encombred in the diſpatch of ciuil cauſes and adminiſtring of Iuſtice vntounto eueryevery man (which is an holy vocation and calling, with which the Lord hath honoured you, wherein I beſeech him to graunt you his grace to beare your ſelues wel, & vprightly, and diligently.) But if you ſo imploy your ſelues herein, that the deſire you hauehave to doe iuſtice in ciuill cauſes, cauſe theſe roomes to be voide which ought to be filled with your perſons, to heare the woord of God, which ſhould rule and direct you in your charge: this is called vnderunder the colour of doing well, to forget the chiefe & principal buſines. Again, behold a preacher which wil be diligent and painful at his ſtudy, to prouide wherewith to feede his ſheepe. This is a moſt holy & neceſſary deſire: but if he giuegive himſelfe in ſuch ſort to his booke, that while he is at his ſtudy, Satan catcheth one of his ſheep, this is not to do the duty of a paſtor or ſheepheard, who ſhuld not only attend vntounto reading, according to the admonition of Saint Paul: 2. Tim. 1.13. but alſo to watching ouer his flock, both in general & in particular, according to the exāple of our Apoſtle, Act. 20.26. Behold likewiſe an houſholder & houſwife, who is careful to trauel according to the cōmandement of god for the maintenāce of hir family: look on an honeſt merchāt, which endeuoreth to folow his calling in a good cōſcience, for the profit of the cōmon weal (which is a thing very rare & ſeldom in this world) theſe are holy & honeſt deſires: but if to attēd on theſe things, a man be then at his ſhoppe, when hee ſhould be at a ſermon, to doe better: this is nothing elſe but to do euil, when we think to do our duty. And therfore I ſay again, that we muſt be watchfull & ſtand vponupon our gard, to deſire aboue al things, the kiſſes of the mouth of the Lord: & that with a pure, holy, & ordered affection, after the example of this ſpouſe, vntounto whō the lord of his grace conforme vsus: which thing we wil demaund of him ſaying,
Almighty God &c.