than kissed vs by ioining himselfe in such wise and so near vnto vs that the man whom he hath taken vnto 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 vpon 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 vpon 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 euery mā is not one flesh with euery woman nor euery woman with euery 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 haue one mā made one flesh with one woman so to haue 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 vs 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 vnto vs 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 vnto 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 vs 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 vs to pray euery hour euery 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 vnto 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 vnto vs 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 vnto 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 vs 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 vs 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 onely 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 vs as elsewhere he also saith that Iesus Christ must grow in vs 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 vnto 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 onely 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
before god Hence it is the Pelagians are come setting on foot againe the sect of the Pharisies called of Saint Paul not without great cause enemies of the Crosse of Iesus Christ nothing being more contrarie vnto the grace of God then the opinion of beeing able to doe any thing which by the valewe thereof meriteth and deserueth any thing at Gods handes A thing so absurd as nothing more For besides that our conscience argueth and reproueth the holiest and best that is to say the least wickedst workes we doe of negligence ignorance and great defect witnes that great and holy personage Saint Paul who crieth with a lowde and shrill voice saying Alas the good which I would doe I doe not but that euill which I would not doe that doe I what madnesse is it to thinke were wee as holy as the Angels themselues that any thing can part from vs which of his own valewe can merite that God loue vs and doe somewhat for vs Nowe then this opinon of the heretickes called Pelagians denying original corruption in man since the fal of Adam beeing most egerly condemned Satan hath not left for al that or quitted his assault but is onlie turned a toe-side giuing vs to vnderstand that indeede our naturall light is darkened and our wil enclined to falshood and wickednesse and that therefore our soule hath need of grace first to aide our weakenes correct our defect consequently which may make a supply to our good workes that they be not too neerely examined sifted the Lorde contenting himselfe and taking in paiment of recompence and satisfaction that which we present him of our indeuours according as his grace hath preuented and accompanied vs. Behold a goodly faire cloke of cosinage For if this be true what shall become of Iesus Christ he shall giue vs onely the meane to become sauiours of our selues if not in whole yet in part his bloodshed mingled with our woorkes shal make them auailable vnto saluation being himselfe alone no more sufficient then our workes by theÌ„selues without him And which woorse is this point being once woon and gained by satan then began he to shewe his hornes openly For thereupon men began to forge meritorious works at their pleasure then they began to yeeld so much to the merits of them whom they pleased to thrust and crowd into paradise and afterward into their Letany that yet to this day the shoppe is ful fraught with it for any man that hath a peny and wil buy any merites Finally to leaue nothing to Iesus christ but a phantasme shadow of merit satisfaction purgatory was deuised set vp to warrant quit the dead froÌ„ their sins by certain merits deserts of the liuing And what caÌ„ be more stinking infectious theÌ„ this And yet behold the inceÌ„se meritorious odor of very smoke wherewith so many at this day do feed please theÌ„selues HereuÌ„to let vs oppose this pure natiue sincere truth Not vnto vs ô Lord not vnto vs but vnto thy name be the honour and glory Psal 115.1 Enter not into an account with thy seruants for before thee no man liuing shal be found righteous Psal 143.2 If Abraham were iustified by his works he hath whereof to boast but not before God Rom. 4.2 What haue we then to boast of Let the onelie crosse therefore of Iesus Christ be the whole and entire satisfaction for our sinnes his onely sufferances our merites his only death and victory our life 13. In the mean time our spike-nard I mean the vertue of the spirit of God working in vs freely as it is freely giuen continued vnto vs shal giue his sweete and fragrant smell indeed For they and no others are the children of God which are regenerat and borne a new by the spirit of God Rom. 8.14 we are freed from sinne by the sonne as well as iustified Ioh. 8.36 But there is a great difference betweene these two questions How and by whom we are made the children of God and whereby a man knoweth whether we are the children of God or no. The first of these two questions enquireth after the cause the second speaketh of the effectes The onely meere grace and fauour of God therefore hath elected vs called vs to saluation and is the cause of our saluation from the beginning vnto the ending For that faith created in vs by grace apprehendeth and taketh holde of Iesus Christ and of life in him it is because it hath pleased God so to ordaine and appoint the causes by the which he executeth his eternal counsel touching our election and saluation But hereby a man knoweth the faithfull and by consequent the elect to bee glorified that beeing by the free grace of God chaunged into newnes of life they depart from iniquity to follow after righteousnes according as it pleaseth God to woork in them sooner or latter and in diuerse measure The faithful therefore are those who are known by their good workes and God crowneth them both in this world and in the other But how Of his meere gratuity and sole mercy and not that there is in them any value which meriteth or that they are accepted for satisfaction seeing the onely oblation of Iesus Christ once made is more then sufficient in this behalfe or for that they are correspondent and aunswering vnto the righteousnesse required by the Law and which onelie meriteth and deserueth according vnto the tenour of the couenant life euerlasting agreeable to this resolution Doe all these thinges and thou shalt liue and cursed is he which accomplâ—sheth not al these things In summe therefore it is in Iesus Christ alone who hath perfectly accomplished and fulfilled al righteousnesse that the promises of the Law are auaileable vnto vs. Farther albeit we bee neither stones nor blockes in wel doing notwithstanding seeing that to will wel or to doe wel are not any way of our owne nature but created in vs by grace onelie the good workes we doe are rather his then ours and therefore to speake properlie indeed he crowneth his works in vs his vnprofitable seruants rather then ours as if they proceeded from vs. In a woord that he accepteth of and crowneth the best woorkes of the holyest as rightlie good and smelleth vnto the odor of our spike-nard as sauoring him and smelling wel proceedeth not of any sufficient quality of them which they haue in themselues but of this that of his meere mercie hee considereth them not rigorously such as they are in themselues but regardeth and esteemeth them in him in whom it hath pleased him to elect vs in whom it pleaseth him so to looke on vs as to like both of vs and whatsoeuer is presented him by vs. For examining in rigor of the Law the greatest godlinesse and charitie which can bee found in anie of his Saintes it shall bee found that in all of this there is so much soile and filth intermingled with that
earth towards men Luk. 2.14 and his song or charge what is it Come vnto mee all yee that are heauy laden and oppressed and I will ease you Math. 11.28 And what is that of the Apostle Reioyce alwaies saith he and againe I say vnto you reioyce Philip. 4.4 And to the end we should not think that the crosse which is an inseparable companion of the gospell hindreth any whit at all this ioy In asmuch saith he by the mouth of Saint Peter as you are partakers of Christes sufferinges reioyce yee 1. Pet. 4.13 which lesson himselfe had learned of his maister Math. 5.12 12 Behold then the time whereof the Bridegroome heere speaketh beholde the songs of this turtle which calleth her mate vnto her which faileth not to answere her with the like as we see the examples thereof in the songes and Canticles of the Saintes whereunto the yong birdes also inuite vs knowing the time of their chast mating coupling for which cause we are to our great reproch that iustly sent back vnto them by the Prophet to learne our duty Ierem. 8.7 And let vs note that when wee speake of songs which ought to ring in the Church the question is not so much of the voice albeit the mouth must confesse that which the heart beleeueth Rom. 10.10 but the heart within and the mouth without must accord that we be not touched with that reproch This people honoreth mee with their lyps but their heart is far from me Esay 29.13 And in an other place what hast thou to do to recite my ordinaunces and to make mention of my Law within thy mouth Psal 50.16 And therefore the Prophet saith not onlie that we must praise God but that his praises are sitting vnto them who walke vprightly Psal 33.1 Secōdly the true faithful mā is composed altogether of mouthes and of tonges neither thinking nor saying nor doing anie thing nor in a word hauing ought in himselfe but that which declareth testifieth the glory of him whose newe creature hee is created for his glorie Ephe. 1.12 and 1. Cor. 10 13. otherwise wee know not what this spring-time meaneth For how euer it be the land of the Lord is of songs and thankesgiuings Psalm 118.15 13 And this is cause why the spouse addeth for other marks of the spring-time that the figg-tree hath yeelded foorth her yong figges that the vines are shooting out their young grapes to shew vs that in the Church of God grace is giuen vs not onelie to will which is as it were the flower but also to do which is the fruit to wit the effect of our will Philip. 2.13 Eph. 2.2 14 And let vs note that he speaketh of two kinds of fruit the most delicate that bee to shew vs the difference which is betweene the appearaunces of vertues ordinarilie called Morall vertues such as they are which a man may meet withall in them who are not regenerat in whom god doth in some sort represse that naturall wickednes which is in all whose woorkes notwithstanding are without either tast or sauour according vnto that which is saide that whatsoeuer is without faith is sinne Rom. 14.23 and that without Iesus Christ there is nothing which can please God vnto saluation and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9 For which cause it is also saide that faith which is without workes is but a dead thing Iames. 2.26 15 Farther let vs note that he speaketh in this place of the Church not as of a ground planted altogither newe but as an ancient possessiō heritage which being for a time laid wast or fallow hath been husbanded anew and manured For as for the true Church of God shee shalbe alwaies found to be more old and auncient then the false seeing that truth is before lying and that which is sound and entire before that which is false and corrupted So was Adam created after the Image of God before he was deformed by sinne and after sinne was entred Adam and Eue beleeuing the promise of saluation for otherwise there should haue been no Church in the world the Church which is the citty of God had her beginning before the citty of Satan which began from Caine his But seeing that men haue time without mind accustomed to set foorth and commend themselues vnder the name of Antiquitie especially vnto them who are ignorant whose ignorance they abuse who liue by this abuse behold how it commeth to passe that they which will not suffer themselues to be better taught take often times that which is newe for olde and that which is olde for newe Such are they of whome Saint Peter speaketh who saide of that time when a man spake vnto them of the second comming of the sonne of God to iudge the world which wee yet wait for that al things were as they are now since the first fathers which thing is false saith hee For they should knowe that the world was not created in such sort in the beginning as now it is and that God hath already executed an horrible iudgement on the corruption thereof In this sort after the captiuitie they reproched Ieremie that he had marred all and that then and before he mealed with preaching vnto them they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her Ierem 44.17 nay which more is when they heard Iesus Christ himselfe to speake they saide What kinde of new doctrine is this Mar. 1.27 But Iesus Christ answered them Search the scriptures for they speak of mee Ioh. 5.39 Now this Queen of heauen was the sunne as the phrase of the Hebrue toung doth import and in my time what other difference hath there been but this that by the Queen of heauen is ment not the sunne but the Virgin Mary as if there were a Queene mother in heauen For it is certaine that there is a Queen the spouse of this Bridegroome which is already partly in heauen and partlie yet languishing here on earth to wit the Church being coheire with Iesus Christ as shee is also called by this name of Queene Psal 45.10 but this is not because shee should be adored Not the whole church I say so farre is that the blessed virgin euer required or yet requireth that which is properly belonging vnto her sonne or that she allowed of to admit that shee coulde vnderstand them these titles ful of most horrible and most execrable blasphemy to be called a Mediatrix mother of mercy our life our hope hauing power to commaund her son And yet to find fault with al this were a point of greater impiety in the opiniō of them who call themselues chiefe Christians then if a man had denied God an hundred thousand times For behold say they there was neuer yet any since Christes time that called not vpon this Queene of heauen al the Saintes yea who gaue not credit
the law into a christian church which succeeded it according vnto this maner of speaking the church of our time hath for her Mother the church which we cal Primitiue What is it then which this spouse considered as it were in the time of Dauid meant to say and to teach vs in this place Namely this that after those troubles disorders which happened so many times in the time of the Iudges of Saul shee hath as it were found her bridegroome is most happily retired with him vnto her mothers house that is to say hath now the full knowledge and enioying of her Bridegroome by conforming herselfe vnto the true auncient Church of the Patriarcks ruled ordered afterward by the Lawe and which engendered her vnto the Lord. For it is in the church of God that this Bridegroome doth raigne that we enioy his graces and blessings the greatest part of the worlde remaining vnder the tyranny of him who is called the Prince of darcknes cursednes 8 Let our aduersaries thē gainsaiers reproch vs no longer that we attribute nothing vnto the church For cōtrariwise we auow protest that the Apostolick church is our mother in the which the holy ghost hath in his time begottē vs nursed vs as he yet nourisheth vs. The controuersie then between them and vs lieth not in this point whether there be any saluation without the Church and whether the Church bee our mother in whose chamber we must liue and abide as her true children for hereof wee make no doubt But this is the whole controuersie namelie whether they be the true Church or rather the clean contrary a false strumpet which hath driuen the true mother out of dores into the deserts and bereaued her of her children which shee demaundeth of her againe and which this true spouses Bridegroome maketh her to restore and deliuer euery day 9 But yet there ariseth one naie two difficulties more vpon this matter For first if this Bridegrome be found no where but in his Church and this Church is our mother how can it be that this spouse found him without For how may it bee saide that she brought him in into this house if he were ther already and that she found him there The answere is that it is true indeed that this Bridegroome dwelleth that is to say declareth his vertue and healthful power in this house But it followeth not thereupon that he goeth not foorth as I may say vntil hee find his children euen in the bosom of this back-sliding whore as in our time he hath fetched them and yet fetcheth them euery day out of these sinckes of monasteries to bring them into his house So hee went out of Ierusalem and sent into the East and West to cal vs to make vs to draw near vnto him vs I saie which were poore Gentiles and nothing lesse then his people to bring vs into his admirable light Ephes 12.12 And thus you see how this spouse found her Bridegroome abroad from whom she was as we haue most amply declared before straied aside and wandered 10 The other difficulty ariseth vpon this manner of speach that the spouse caused her Bridgroom to enter into her mothers house seeing on the contrarie side it is the Bridegrome who seeketh after vs and findeth vs and bringeth vs in into his house This is most true and we must doe God this honor to confesse that it is he who according vnto his infinite goodnesse as he hath destinated vs vnto saluation in his sonne before the foundation of the woorlde so doth he in his time preuent vs seeking after vs al when we are straied finding vs when wee are fled from him and bringing vs into his house which is also the dwelling place and habitation of our good and holy Mother But this is after such a manner notwithstanding that wee are not all this while like blockes and tronckes which a man findeth carrieth whither he wil without anie feeling or motion in themselues God then seeketh after vs forming in vs the desire to seeke after him he findeth vs giuing vs the meanes the power to find him we take hold of him and embrace him meeting with him bicause he createth in vs the faith which taketh hold of him he bringeth vs into the house of our mother bestowing on vs the grace of desiring to ioine our selues vnto the company of the true church neuer to stir or depart from it These two things then agree very wel together prouided that we adde this that as God produceth in vs natural effectes by natural causes which he hath created in vs so if the question bee of these graces which are meerely supernaturall seeing fleshe and bloode reueale not these thinges vnto vs Matth. 16.17 naie our naturall wisedome is enmitte vnto God Rom. 8 wee must voutch and confesse that the puritie of vnderstanding and vprightnesse of will are the meere free giftes and graces of him who enlighteneth the eyes of our vnderstanding Ephesi 1.8 and createth in vs both to will and to doe Philip. 2.13 So that if this proposition and sentence bee true when wee speake of the creation of the woorlde that it made not it selfe and that a dead bodie raiseth not himselfe so is it as true the question being of the light of the soule be it in the vnderstanding or vprightnes of wil that we are truely the woorkmanship of God by his meere and only grace Ephes 2.1.5.10 11 There remaineth yet one point more to be handled touching this place namely concerning that which is here saide both of the house as also of the chamber of this mother a thing which ought to bee well and throughly weighed of them who despise the holy publicke assemblie established from al time by the Lorde in his Church and without the which as I maie so saie the Church which is as much to say as an assembly called together out of the woorld is no Church as a flocke hath no apparant forme of a flock if the sheep remaine scattered one from another I speak here of the contemners of congregations and assemblies as we haue among vs Sundaie and Thursday Christians naie some from Communion to Communion others which make no reckoning at al of them wicked wretches and vtterly inexcuseable before God and before men There are others and too too manie some of them making no conscience to betake themselues into the midst of Idolaters following herein Lots fault others who neuer come forth being reprehēded accused for not giuing testimonie of their Christianity insteed of confessing their weaknes and infirmity or their distrust and couetousnes beare themselues in hand they doe wel enough in reading at home in their house praying a part by thēselues But the Apostle exhorteth them in another lāguage forsake not saith he our assembly as the manner of some is Heb. 10.25 And indeed if this pretence might take place must we not
in that excellent Psal 119. and Psal 1.2 And herein committed Saint Peter a very great fault by and by after he had made that excellent confession of faith by reason whereof he was called Cephas that is a stone or rock when hee would needes bee medling in counsailing his maister for which cause hee was called Satan and had it said vnto him Goe behind me thou vnderstandest not the thinges of God but the things which are of men Afterwarde Iesus Christ addeth If anie man wil come after me let him renounce himselfe take vp his crosse and follow me And therefore to conclude if we wil be Christians we may not go before Iesus Christ but we must follow 9 The spouse addeth The king hauing brought vs into his priuy chambers we wil be cheerful merrie Declaring by these words that she is indeed the true Church cheering her selfe so greatly with that which notwithstanding yet shee sawe not but in part 1. Cor. 13.12 but holding herselfe so assured of the rest for which she hath so sure pleadges 2. Cor. 1.22 that it seemeth her she is as it were already placed in heauenly places Eph. 2.6 according to the example of the Prophet crying out Psal 84. O eternal God of hostes how are thy tabernacles to be desired as he also wisheth and longeth after them most feruently Ps 42. and reioyceth himselfe herein Psal 133. speaking of the shadowes the bodie and substaunce of which are in Iesus Christ The secret chambers therefore of him who is here called the king and is so indeede according to the ordinaunce of the father which no man can breake or infringe Psal 2.6 are first of all the reuelations of the secrets of God touching our saluation in Iesus Christ by the mouth of his Prophets which wee may call the porch or fore-chamber vnto the pallace of heauen into the which the Saintes and holy men beeing brought before the manifesting of the Lorde in fleshe haue seene and as it were saluted the promises a farre off Hebr. 11.13 looking in into the holie court thorough the vaile for the which vision and sight it is said by the Lord that Abraham reioysed Ioh. 8.56 So doth the spouse also in this place declaring notwithstanding that shee looketh for some better thing namely that which is called The great secret of piety and Godlines that her beloued would make himselfe to bee seene in flesh would be iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the worlde and receiued into glory 1 Tim. 3.16 This was then the time when this spouse was brought in into the Cabinets and secret chambers of her beloued meaning thereby the more neere and plain opening of all the will of his heauenly father Ioh. 15.15 and himselfe being really exhibited In whom are ratified all the promises of saluation 2. Cor. 1.20 For which reason Esay calleth the Gospel the arme of God Esay 53.1 and Saint Paul saith that it is the power of God to saluation to all that beleeue Rom. 1.16 And therefore it is not without cause that Simeon holding our Sauiour in his armes receaued a most singular and vnspeakable contentment Luk. 2.29 and that our Lord said vnto the Apostles that they had a great aduantage aboue the auncient iust men and Prophets Math. 13.17 But yet notwithstanding wee see yet but as it were through a cloude and know not but in part 1 Cor. 13.12 not appearing as yet what we are which is differred vnto his later comming 1. Ioh. 3.2 We are therefore entred into the secret chambers but beholding as it were from behind the dore the glory of the Lord as it were in a glasse 2. Cor. 3.28 looking till hee bring vs into the innermost of these secret chambers which he is gone to prepare for vs Ioh. 14.3 to see him as hee is in his true kingdome and to bee eternally with him 1. Thess 3.17 to see that which eye neuer sawe to heare that which eare neuer hard and to know that which neuer ascended into the hart of man 1. Cor. 29. And thus you see what the cabinets secret chambers are and the true place called the holie of holies not earthly but heauenly vnto which euery faithful soule aspireth as vnto the place of their true euerlasting rest and their vnspeakable ioy euen to the Lord as here it is saide not only because that all this glory proceedeth of his onely grace but also because he is the last end therof the faithful desiring to be saued for no other cause but to glorifie him not staying so much on that which shall betide themselues to sing that goodly song vnto God with ful and perfect ioy Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy goodnes and faithfulnes sake Psal 155. 10 It is not then without iust and great cause the which notwithstanding no man vnderstandeth but he which is born of the spirite and which hath his senses fashioned thereunto and purified to discerne rightly betwixt that which is good and that which is il Heb. 5.14 that this blessed company promiseth that she wil forget the wine that is to say al the most alluring delicacies of this life to take her whole pleasure in the meditation of the dilections of this her beloued vsing againe a woorde of the plurall number to signifie more expreslie the plenty and aboundance of that which God hath reserued in store for his as also before she made mention not of one cabinet and secret chamber but of secret chambers according to that which the beloued afterward said that there are many lodginges and chambers of abode for the elect in his fathers house Ioh. 14.2 and we maie not doubt but that by this word of Delicacies wee are to vnderstand not onelie that which is besides the necessitie which is required to the entertainment of this life according to the saying of the Apostle that hauing foode raiment we be therewith content seeing we brought nothing into this world nor shal carrie anie thing out of it 1. Tim. 6.7 but also that wee must goe so farre if we be true Christians that nothing be it of the highest middle or lowest quality no not our owne selues which we should not cast far from vs and to which we should not say I know thee not Deut. 33.9 so farre as it should turne vs neuer so little from that dutie which we owe vnto God And this is that which Iesus Christ signifieth by those formes of speaking of hating of father and mother for the loue of him Luk. 14.26 of cutting off the hand and the foote and putting out the eies Matth. 18.8 and not seeking to saueour life Mat. 16.25 For we may not vnderstand these speeches according to the letter after the manner of certain fantastical men so to become a murderer of a mans selfe nor after the maner of hipocriticall monks as if it were a woorke of perfection
apt conuenient seeing there is no kind of possession more profitable and fruitfull or which requireth more care and diligence to bee husbanded and trimmed And because that as there is but one god so there is but one faith one Church as also at that time there was but one onely land consecrated and halowed vnto God one onely people comprised in the couenant one onely place established and consecrated in Ierusalem for the outwarde ordinarie seruice of the Lord therefore the spouse speaketh here but of one vineyard in the singular number to the which the straunge vineyards are contrary opposed in the plural number because false worshippes and religions and false Churches are without number 6 Shee complaineth therefore that the sonnes of her mother suffered her not to bee maintained in the possession of her owne vineyard where shee might haue beene well brought vp and preserued vnder couert in her bewty And if a man demaund the question wherefore shee called not rather them of whom shee complaineth sonnes of her father or her bretheren then sonnes of her mother I answere that this was therefore because she meant by this meanes so to spare her mother and her halfe brethren by a modesty verie sitting and beseeming the person vnder which the true Church is here represented vnto vs that notwithstanding shee would not keepe it silent that her mother had forgotten herselfe I mean this very same Church considered as it were in an other person the mother of her which here complaineth to wit in asmuch as she ordered and ruled herselfe well at the beginning but after that shee had brought forth this we here speake of vnto the Lorde shee was turned aside afterwardes after straunge gods in all manner of outragious dissolution as the Prophets so oft and in so manie places vpbraide her She confesseth therfore that those of whō shee complaineth that is to say the wicked gouernours and false pastours are indeede issued and descended from her mother but not in true and lawfull wedlocke as is at large handled by Ezechiel in his 16. Chapter aboue alleadged and vnder the names of two sisters representing the two kingdomes of Israell and of Iuda Chapter 23. and by the other Prophetes This is then as much as if shee called them in plaine termes bastardes as in the Psalme 144.11 but that as I saide before this manner of speaking is more milde and modest which Dauid also in the person of Christ vseth Psalme 69.8 7 And we must note well these woordes That the sonnes of her mother were angrie against this spouse The cause hereof is elswhere declared to be because he which doth euil hateth the light for that his workes are by it reprooued Ioh. 3.19 and because also the Church is not of the worlde the amitie wherof is enmitie with God Iames 4.4 Behold then how the world vseth it selfe which beeing in the middest of the church of God hateth it without cause who is angry also but after an other fashion For the Church is not angry with the persons but with the sinnes of them who seeke their owne destruction whom she also seeketh to drawe thence by all meanes requiting them with good for their euill Besides it is well to bee noted that these bastard brethren vse not onlie mischieuous counsaile against their sister but when it so pleaseth God dispossesse her for a time and enioy the vineyarde themselues vntill the Lord restore againe the heritage to the right owner and possessor Psal 80. and Math. 20. 8 This place therefore containeth a most excellent doctrine and such as is of all other most necessarie for vs in these daies to bee a warning vnto them who in our time think it so strange a point of doctrine which we teach and which is most cleare and euident namely that the desolation of the christian church is proceeded from those wicked vinekeepers who haue laide it so wast that scarcely there remained any appearance of the vineyarde within these seuenty years This seemeth I say so strange a matter vnto them that this is at this day the point whereon many doe especially stand and will not themselues acknowledge or abide that others should confesse the poore church was euer so blacke burnt which recouereth notwithstanding by litle and litle her bewtifull hew and desireth to be repossessed in her vineyard which is not at this day one onely region and countrie or one only city but the whole vniuersall worlde which ought to acknowledge his Lorde and redeemer the sonne of God of all which countrie shee hath been by litle litle dispossessed by those two Sees opposed to that of Iesus Christ the one in the East the other in the West Wee see howe the same happened so oft in the church of the Iewes that it may be said that amongst al those which ruled gouerned it we shall hardly find a douzen which were not rather destroyers then builders as the sacred histories can witnesse that being in the later times accomplished especially against the proper person of the Lorde which was foretolde Psal 118.22 Esay 28.6 Matth. 23.33 the city of Hierusalem being specially called the murdering citie Matth. 23.37 They must therefore now bring vs forth some prophesie or pomise by which the priuilege may appear which they say is granted vnto the city and See of Rome to be not only the mother city of the vniuersall Church as shee was of the auncient Romane empire but also to haue this prerogatiue that shee can neuer erre But so far she is from being such that contrarywise she is pointed out as it were by the finger to be the See of Apostasie both by Saint Paul 2. Thes 2.3 and by Saint Iohn in the Apocalyps and by many auncient fathers both Greeke and Latin although they in their time sawe not that which was alreadie before their eies Neither is this come to passe onely in this See which is the Image of the beast namely of the Romane Empire which it succeeded but also in other Churches of all the foure corners and quarters of the worlde being a thing easie to be shewen that according to that which S. Paul foretold Act. 20.30 there is scant any heresie risen in the church since the time of the Apostles which was not either first forged or afterward set forwarde and coloured by false Bishops Priests or Monckes And yet in our time beholde those which hinder the work of the Lord and will not suffer that the vineyarde which they haue so vnhappily and pittifully handeled and as much as lay in them vtterly destroied and laid wast be restablished in the handes of faithful pastours which notwithstanding the Lorde of the vineyarde will doe in his good time hauing heard the sighes and lamentations of his poore desolate spouse as it hath pleased him alreadie to beginne to do in some places of his great grace and mercy Amen According to this doctrine c. THE EIGHTH SERMON Our helpe be
beleeue can neuer come to passe to the end to drawe men vnto themselues when it pleaseth God so to chasten and punish the contempt of his truth Now that the marks of the Church bee not alwaies bright-shining and cleare it is apparant and manifest not onely by the menaces and threats which the Lord hath made in this behalf both by the Prophets in infinite many places as Psal 44. and 79 80. throughout and Psal 89.39 Esay 28.14 else-where as also vnder the new couenant the Lord foretold the same expresly Mat. 24.24 and after him the Apostle Act. 20.29 and 2. Tim. 3.12 and 2. Thess 2.6 and 1. Ioh. 2.18 as it hath also beene confirmed by manie and sundry experiences in al times as before we haue declared This is then the state in which the poore Church is proposed vnto vs to be in the verse going before not knowing in a maner on which side to turne it selfe in such an vtter confusion 2 And therefore our duty is wel and narrowly to consider the aunswere made vnto the spouse by him himselfe who alone to speake properly speaketh in verity truth seeing it is he who is truth it selfe and who neuer forsaketh those who are his in their neede After a preface therefore first made to encourage and to comfort her calling her the fayrest among women hee aunswereth his spouse in this sense It is true indeede that thou art a poore wandring stray and therefore black and sunne-burnt but yet thou leauest not for all that to be fayr and beutifull in mine eye yea adorned with such a beuty as none besides thy selfe can vaunt and boast of This is the verie stile which the Lord himself vseth by his Prophets adding alwaies a consolation and comfort after his threats and iudgementes as is expreslie spoken and in the same sense by the Prophet Esaie saying Come my people enter into thy chambers and shutte the doores after thee and hide thy selfe a little while vntil my anger bee passed ouer Esay 26.20 the Church hauing said before vnto him in the eight verse ô Eternal we wait for thee in the way of thy iudgementes Nowe the foundation of this comfort and consolation consisteth in two pointes both of them grounded vpon the singular mercie of God The first is that the Lord neuer suffereth the ground Articles and points of true religion to be abolished in his Church though they be in diuers sorts both within and without disguised and bastardized and that sometimes this truth remaine but among a few as we see it came to passe in Israel in the time of Elias in Iuda in the time of the captiuity of Babylon in Ierusalem it selfe then when the Lord came in person The other point is that the Lord considereth not his Church simply according vnto his graces and blessings which shine in her which are sometimes most darke and obscure in the eies of men but respecteth her alwaies in the truth of his couenant and in him in whom shee is indeede not onely without spot or wrinckle Coloss 1.22 but which is more clothed with the perfect righteousnesse of the reconciler Phil. 3.9 3 Let vs therefore know that the church leaueth not to be a church though the true doctrine touching certaine articles bee therein debated yea though it bee touching the principall articles by some as the weaknesse of some and the wickednesse of others is great whereof the church of Corinth may be a witnesse in which the article of the resurrection was called by some into controuersie and the church of the Galathians so shaken that in respect of the greatest part of the members thereof it was vtterly reuolted as the Apostle himselfe witnesseth Gal. 1.6 who notwithstanding leaueth not to cal them churches of Iesus Christ which he also reformed restored according vnto that lessō which he taught others Rom. 14.1 And therefore these fantasticall Catharistes and Donatistes of olde and those of our time of the sect of the Anabaptists who seeke after such a church in this world as should haue no fault nor any thing amisse in it are vtterlie to bee reiected 4 But it is far an other thing to dispute and make a question of that which a man knoweth not with a will and desire to learne and know it and stubburnly to oppose a mans selfe against the truth and finally to maintaine and authorise a doctrine directly contrarie vnto the articles of our faith And thus is it at length come to passe in the Romish church at this day which for this cause doth no more deserue the name of a church then the kingdome of the ten tribes reuolting with Ieroboam the sonne of Nabath deserued the name of the people of God albeit there were for a long time some of Gods elect among those reuolters whom the Lorde according vnto his good pleasure did miraculously preserue vntill the daie of the vtter dissipation of them which shall befall this West Babylon in his time And therefore we protest that in the times of our fathers there was a Church that is to say a number of the children of God as it were secret and shut vp as may be proued by writinges from age to age that there were alwaies some who opposed themselues against those superstitions and idolatries which by little and litle gotte the vpper hand in this Babylon called three hundred yeares agoe by one of their owne Poets a Temple of heresie in the which the Lorde for this suffered not that Baptism should be vtterly taken away and abolished but not that this Sea or any affected thereunto being directlie opposed vnto the Church of God was at any time the Church We protest confesse farther that euen in our time in which it hath pleased God to display the banner of his truth there doe stil remaine some of the elect buried as it were in the middest of this Babylon who in respect of the eternal purpose and counsel of God appertain at this present vnto the true church but by little and little as it pleaseth God to drawe them out of this gulf are actually made the members of this true Church of which thing you to whom we speak and our selues who are by Gods mercie come forth thereof are good witnesses This is then the comfort and consolation whereof mention is made in this place and that which we must learne to answere them who so impudently and shameleslie begin our churches from those great personages the faithful seruants of God raysed vp of his great mercy and grace about seuentie yeares agoe not to build a new Church as they falsely cal it but to gather togither the poore seelie sheepe which were strayed among the wolues which the spouse calleth here false companions of Iesus Christ as wee haue aboue expounded the same the Bridegroome therefore passing farther addeth If thou knowest it not as if hee said is it possible my spouse that thou hast vtterly forgotten that which thou askest of
woorlde is since the Sin of man and what difference there is betweene this tree and others 3 Whence the appetite we haue of eating of the fruite of this tree opposed to that tree whose fruit our first father was forbidden to eate proceedeth 4 It is not inough to looke on this tree and to account him faire but we must also sit vnder the shadow of him 5 We must also eate of the fruit therof and this fruite is verie sweete 6 The Bridegroome leadeth his spouse farther hauing eaten and rellished this fruit into the hall where the banquet is that all of vs togither be there fullie fed and satisfied which thing is at this daie especiallie represented vnto vs in the banquet of the holie Supper 7 Where this banquetting hall is and how we ought to behaue our selues therein being brought into it 8 A comparison of this banquetting hall with the haunts of the false Church 9 A large ample description of the banner of Dilection vnder which the spouse resteth and reposeth 10 An exhortation to come vnto this banquet WE haue vnderstood in the two vers going before what testimony the Bridegrome who knoweth himselfe and his spouse best hath giuen of that perfection which is in himself of that which it pleaseth him to like and accept of in his spouse Followeth now what the spouse testifieth shee hath found receiued of the excellencie of her Bridegroome whom shee compareth vnto an apple tree full of most pleasant fruit and growing in the midst of a forest of wilde trees and such as are vtterlie different in nature from this apple-tree wherein are shewed vs great and high mysteries For first of al it is true that in respect of the spirituall norishment and life the simple sauor and smell of a Rose or some other flower doth best represent it vnto vs and after a more spirituall manner then grosse and materiall meate as a Peare or other like fruit but to assure vs of that which we ought to seek after for the sustenance of the true life the infirmitie of our faith requireth that we should bee taught according vnto our rudenesse and weaknesse And this is the cause why for that men liue not by the odour and smell of flowers but must eate and drink to be sustained the holy ghost compareth and likeneth in this place this Bridegrome whom he had before compared vnto a Rose and a Lilly vnto an apple-tree and other like fruitful tree For the woorde which Salomon heere vseth as also that of the latins which signifieth an apple comprehendeth in generall euerie fruitful tree mē eate of be it of apple or nut So we see that vnder the auncient couenant the Lord represented this Bridegroome and the life which we receiue of him by the sacrifices and oblations of creatures more corporal then this and vnder the new couenant hee would haue water and bread and wine to be vnto vs sacramentall signes of that which himselfe doth in vs vnto the end and consummation of the world 2 The Bridegroome therefore is compared by the spouse vnto a fruitful tree but planted in the middest of a forrest and amongst other trees which are nothing like vnto him Wherein we see what a correspondence there is betweene the Church which is as a Rose among the thornes and her Bridegrome being a fruitful tree planted among other wild trees Before the sinne and transgression of man it was not so when there was nothing neither among the fruites of the earth nor otherwise in al this whole worlde which agreed not with God the Creator and which was not answering vnto the desire of man whom God appointed to be ruler and gouerner of al these inferiour creatures But the sinne of man hauing brought foorth thornes and bryars Gen. 3.18 it is no maruaile if this change and alteration be found but this is rather to bee woondred at that it pleaseth the Lord of his infinite goodnes to grub vp in some part of the world these brambles and bryars and to plant himselfe there as a fruitful tree to the end that some number whome it hath pleased him to elect before the foundation of the world might feede and be sustained vnder his shadow Wee read in the prophecie of Daniel Dan. 4.20 how that great monarck Nebuchadnetzer is cōpared vnto a goodly great tree vnder which the greatest part of the woorld had a couert But this implieth nothing but a temporall power and such as continueth but a small time And therefore all such trees are subiect to bee cut downe yea rooted vp and consumed in their time as it is written in that prophecie But heere mention is made of an apple-tree which representeth him whose kingdome is euerlasting as the father who planted it promised it should bee whereas contrariwise al wild plantes shal one daie be rooted vp and cast into euerlasting fier This is then the imp which is sprouted out of the stocke of Isaie vnder whom all the nations of the earth should be gathered there to rest themselues Esai 11.1.10 and this goodlie tree of life figured by that in the garden of paradise Gen. 2.9 Apoc. 2.7 of whom whosoeuer eateth he can neuer die But let vs note well that which the spouse addeth For whereunto would this tree serue vs if wee applied him not to his right vse Happie is that womb which bare thee said that womā of whom it is spoken Luk. 11.27 and happie are the pops which gaue thee suck But the Lord aunswered that they were more happy who hear the word of the lord keep it Which is no other then this which the spouse here saith namely that she sate downe vnder the shadow of this Apple-tree hath eaten of the fruit which shee found most sweete and pleasaunt vnto her tast But let vs set downe and examine al the wordes which shee heere vseth 3 I haue saith she earnestly desired to be vnder thy shadow Wee must therefore first of al haue this hungrie appetite which we saie in common speech is a good sawce for all kinde of meate But alas haue we it of our selues No. Experience sheweth vs we haue it not For the world is so farre from seeking after this foode that contrariwise albeit the Bridegroom hath so long a time cryed by his Prophet Come come yee which are thirsty come yee to the waters and yee that haue no siluer come take and eate come I saie take wine and milk without siluer and without mony Wherefore laie you out your substaunce for foode which is naught worth and why emploie you the trauel for a thing which satisfieth you not Hearken diligently vnto me and eate that which is good and let your soule be merry with this fatnes Encline your eare come vnto me harken vnto me that your soulmate liue that I may make an euerlasting couenāt with you may ratifie my free sure promises made vnto Dauid Esa 55.1 cryed yet
them of Beroea who as it is written Act. 17.11 before they would drinke the wine which was presented them by the hande of the Apostle himselfe a faithful seruant of God would first see and know whether it agreed with the wine of the old vessels or barrels namely that which the Prophets gaged and drewe which when they had found then they receiued it and drank thereof as it is also said by the Lord Mat. 13.52 that euerie scribe and doctor which is wel taught in the kingdome of heauen is like vnto an house-holder which bringeth forth of his treasure things new and old And here we must againe take diligent heed of satans and his ministers subtilty who would beare vs in hand that al old wine is good and must be receiued which is most false For there is aswell olde wine mingled and poisoned as new wine which we must warily take heede of The receipt therefore to preserue vs there-from or if happily wee haue dronke of it to vomit it vp againe is first to consider wel whether it be drawen out of the true vessels of the Lordes sâ—ller which are the writings of the Prophets and Apostles otherwise called the old the new Testament so consequently reiect and refuse without all exception whatsoeuer wine is drawen elsewhere Againe seeing the craft and subtilty of these lewd tauerners poisoners is such that they infect corrupt eueÌ„ the pure wine drawn out of the true vessels we must in the second place consider of wel not only the colour which they can wel tell how to counterfet but especially the sauor the tast before we swallowe downe one drop of it Asmuch is meant by that which the spouse saith afterwarde not simply that they should make her a bed of apples but of those apples to wit of those which are gathered from the true apple tree which is the tree of life of which whosoeuer eareth hee shall neuer see death Ioh. 6.51 4 But yet this spouse is not so contented if the Bridegrome hold not vp her head with one hand her body with the other that for two reasons The first because the force and vigor of that wine and of those apples that is to say of the preaching of the worde of God which quicken our hart cause our spirits to come again vnto vs dependeth wholly and entirely vpon the inward power and working of God without which the woorde preached is no other thing then a sound which entreth in at the one eare and goeth forth at the other and the sacramentes are nothing els but vaine shewes and representations of thinges terrestriall and common saue that the contempt either of this woord or of these sacraments condemneth the contemner despiser of them before God For it is for sorcerers charmers and inchaunters to attribute a power of woorking vnto the bare and simple pronuntiation of wordes be they vnderstood and liked of or not as also to attribute any kind of holinesse or vertue of working in our soul vnto the signe of the Sacrament is not only superstition but execrable and damnable Idolatry For this is a thing denied vnto the Angels themselues this vertue being incommunicably proper and belonging vnto God signifieng only by his word and by his sacraments that which he doth truely woorke and effect within and in the heart and soule of euery faithful by his only powerfull woorking which I will declare and make plaine vnto you by a familiar similitude that we iut not any more and runne a-shelfe on such Idolatry and very manifest sorcery The question therefore being of corporall nourishment because God hath so ordained it from the beginning that the creatures should be sustained in their earthly and sensuall life as Saint Paul calleth it by that which the earth bringeth forth and produceth Gen. 1.29.30 It is certain that God hath withal giuen as it were enclosed in the bread that which the Prophet calleth the staffe of bread Ezech. 4.16 that is to say a natural vertue and power to maintaine the strength of body in him who eateth thereof and can digest it Likewise he hath giuen vnto the wine a naturall and inwarde vertue and property to sustaine and to cheare the heart of man which drinketh thereof competently and measurablie Psal 104.15 The like is of other creatures created for the vse of this corporall life with giuing of thankes 1. Tim. 4.3 as it commeth also to passe in many other creatures ordained for remedies of sicknesses and diseases against which wee see that god hath inserted in them a certaine proper and natural force and vertue reseruing stil notwithstanding vnto himselfe the right power of making this vertue of theirs auailable or not auailable in his creatures according vnto his good will pleasure so that it is on iust cause that we craue of him our daily bread as confessing that as hee alone hath made the bread so he hath compassed and limited the vertue and force thereof in which respect wee must auouch and confesse that himselfe is the first and true cause of our beeing and nourishment but as for the life spirituall and eternall that is in such sort resiant and abiding in the onely person of Iesus Christ the true and only bread of life that there neuer was nor is nor shalbe any creature whatsoeuer in heauen or in earth or belowe the earth which hath in it any one dram be it neuer so litle of this force vertue which truely quickneth liueth vnto eternall life For euen as himselfe alone hath doone all thinges which were requisite for our saluation so the force vertue both of disposing the soule of man to receiue apprehend that which he hath doone for vs as also of applying this saluation is no where els but in the sole person of Iesus Christ whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost which is also the essential power of the father and the sonne of whom for this cause Iesus Christ hath said he shall take of mine and shall shewe it vnto you Ioh. 16.14.15 What do the Angels then touching our saluation They are ordained of God to oppose and set themselues against all aduerse and contrary powers as we see it verified in Daniel being camped about the faithfull Gen. 32.2 Psal 34.8 In a woord they are his messengers vnto the saynts Act. 10.3 Heb. 1.14 but not that they haue any vertue or power either in whole or in any part whatsoeuer to drawe vs vnto God to chaunge our heartes of stone into heartes of flesh to giue vs eares to heare to open our heart much lesse to iustifie and to sanctifie vs. For all this is properlie appertaining vnto God our father by his holy spirit in his sonne Iesus Christ And what is the power of men chosen and sent vnto this purpose To be the embassadors of God to announce and declare his wil to
and deuoured the poore flocks so that they haue wonderfully skared them For this is a maxima and general rule in this matter that if these cubs be let alone to become foxes they faile not in the end to become Tygers and Lions such as Michea speaketh of Mich. 3.5 For proofe hereof we neede no other witnesse together with the poore estate of Christendome then the legends of the Popes written by their own secretaries among whō that monster Boniface the eight beareth the bel of whō themselues giue this testimony That he entred like a fox he raigned like a Lion and died like a dog And know you that when I speake thus I meddle not with their manners which are so infamous and detestable that there is not a creature which demaundeth not vengeance vp on them of god but I haue principally respect vnto their false cursed doctrine being no heresie concerning the office of our Lorde Iesus Christ without the which trueth whatsoeuer they confesse touching his person and the pointes concerning it in the Creede serueth them to no other end but to colour their lies falsehoodes which they couer with the cloke of this truth according vnto the example of satan their father whom the lord put to silence Luk. 4.34 which is not couied and afterwarde hatched stil nourished and maintained yet in the schoole of these foxes or rather these wolues which are the talants the teeth of that great monster of Rome who hath left them to deale in the doctrine wherein they haue learned to acquite themselues so wel that euerie one hath his morsel of the pray hath snatched for himselfe together with his spiritualities the scepters and crownes of Princes Such are among the rest these foure sortes of wallet-breethren declared sometimes by the Vniuersities themselues to be the locusts issuing out of the bottomlesse pit of whom mention is made in the Apocalyps But what are al these foxes which are become wolues in comparison of that treacherous carauane horde of those vermine openly polluting the holy name of Iesus and selling their filthy trash and trumperie in such sort Gratis to them that will feede themselues therewith that they haue so wel grated that in lesse then forty yeares they haue haled in and heaped vp in their borroughs greater and richer spoiles then al the foxes wolues besides could mountaine vp in fiue hundred years before though the time serued them as well as they could wishe or desire And herein I report me at the least to these other poore conuents of Monks and of Friers whom these new fresh gamesters haue left onely a poore coule to shroude their bald heades in and the taile of a white frocke to traile after them themselues being become as fat as bodie-lice by eating vp the others brewes as the natural Philosophers say of the serpents that they become in the end Dragons by eating vp other small serpents 4 But not to stand any longer on them who are nowe the firebrands bellowes of persecutions nay persecuters themselues how euer they shroud themselues vnder the mantle of deuotion and religion we ought to see and consider how the Lorde had no sooner begun in our time to take his vineyard into his owne handes but satan thrust in into it those foxes the Anabaptists and Libertines of many sorts from whom sprang those vile filthy heretickes of the family of loue who shame not notwithstanding to couer themselues in speach with a more then Angelicall perfection On the other side are crept into the world the Arrians as men zealous of the vnity of one only God others who feare least the humanity manhood of Iesus Christ should bee kept as it were in prison in heauen if wee beleeue not that it is also really in his essence in earth with the bread and the wine of the holy Supper and that the Sacrament would bee annihilated and abolished if wee eate not the verie fleshe of Iesus Christ also with our mouthes and teeth Others there are who are iealous of the humanity of Iesus Christ as they say from whom notwithstanding are crept into the world both Nestorians in seuering of the two natures and Eutichians in the confounding of the essentiall proprieties of thē In a word I know not whether ther be at al any one old heresie which satan indeuoreth not to set a broach among vs or new yet to be inuented which he hammereth not in the forge so to break in vpon this vineyard being yet yong and tender to hinder her fruit to come to maturity ripenes 5 And what haue we to do hereupon Soothlie that which the Bridegrome here saith the Lord of the vineyard willeth vs to do Take vs saith he those foxes those cubs which wast the vines But to whom speaketh he Certainely to those to whom he hath giuen in charge to husband looke vnto his vineyard who should bee watchful and diligent aswell to husband it as also to fence and keepe it from whatsoeuer maie hurt it arming themselues the better to doe this with his authority and power both in reproouing the false doctrine by the true and also in cutting off the dead and rotten members For although themselues be also members of the Church which is here generally represented in the person of the spouse yet notwithstanding in respect of their particular calling and vocation which is to prouide for the purity and suertie of the Church they are particularly distinguished from the rest of the bodie and in this regard they are heere willed and commaunded to take these foxes Such haue beene and yet are and shal be vnto the end of the woorlde those whose ministerie and mouth the Bridegroome alwaies vseth to declare his holy wil and therefore they are called his mouth because they speake beeing moued by the holie Ghost 2. Pet. 1.21 which for this cause specially are called in the holy Scriptures by diuerse names to wit Men of God Seers prophets watchmen builders of the house of God pastors doctors ambassadors of God the frinds of the Bridegrome and dealers in the marriage match betweene Iesus Christ and his Church keepers of the vineyard of the Lord dispensers of the secrets of God names and titles exceeding honourable before God but despised of men names I saie of great honor but of a maruailous yea vnsupportable charge if we take them strictly 2. Cor. 2.16 And this is the cause why the Apostle calleth not this charge a dignity as they vse to terme it who haue forged that goodlie Apostatical Hierarchy but he calleth it a work or a busines 1. Tim. 3.1 whose charge is vnderstood oftentimes generally by the woord of watching and feeding sometimes more distinctlie by attending vnto the woorde and vnto praiers Act. 6.4 sometimes by these wordes of teaching improuing correcting and instructing 2. Tim. 3.16 sometimes by these wordes of planting and watering 1. Cor. 3.6 All which are concluded in these two