entire paiment of al which is due vnto god to the end he be altogether appeased satisfied Secondly that that which is due is death according to the sentence giuen by God Gen. 2.17 Rom 5.12 and 6.23 vnderstanding by this worde Death not only the separation of the body and of the soule whence there foloweth in vs the putrefectiō of the body in the graue Gen. 3.19 but also that which is called the second death which is the more then terrible frightful fire maledictiō of god reuenging with all perpetuity sin in the body and in the soule of the sinner the which horrible estate is eternal euerlasting in the Diuell and all the damned Thirdly we must consider in this matter that the question is not of paying for one sinner but for all sinners nor for a certaine number of sinnes but for all sinnes none excepted I meane of al the elect of God which euer haue beene or which are or which shall be to the end and consummation of the world Fourthly we are expresly to note that it was necessary that this paiment should bee offered by one who in respect of himselfe was no waie bound to this malediction but should be a pledge and suertie for al others as our Lord Iesus Christ is called Heb. 7.22 The reason is because that if he had been culpable in his owne person he had been a sinner and consequentlie nothing could haue proceeded from him nor been receiued comming from him which had not been vncleane defiled therefore had not appeased but alwaies augmented and sharpened the anger of God which thing was figured in the Lawe by forbidding to offer anie thing leauened vnto God Leuit. 2.11 as the Apostle declareth the same 1. Cor. 5.8 as also by forbidding of them which were vncleane to enter into the house of God Psal 26.6 And farther because together with the paiment due vnto vs by reason of our vnrighteousnesse it behoued to make vs worthie of eternall life according to the agreement of God with vs Deut. 30.19 Mat. 19.17 that this reconciliator and priest should be man entirely pure without spot or blot in him whatsoeuer Now all men are borne in sinne Psal 51.5 as witnesseth the effect of sinne which is death whereunto wee are all of vs subiect Hebr. 9.27 yea without excepting the smallest infantes which haue notwithstanding committed no manner of actual sinne Rom. 5.14 There is none then but one alone Iesus Christ man to whom this right of eternall life according to the couenant of the Law doth properlie appertaine seeing that in him alone among the sonnes of men there is found this perfect purity of the humane nature which the Lawe both requireth and presupposeth in commanding a perfect loue of God and our neighbour beeing conceiued and borne man of a virgin by the sole and only operation of the holy Ghost Luk. 1.35 and not as al other men without exception of whom it is said that that which is borne of flesh is flesh Ioh. 3 6. but without sinne 2. Cor. 5.21 and which more is besides this natural integritie in which there is not the least point of imperfection it is he alone which hath accomplished the whole Law in al perfection hauing obeyed God his father as touching the first commandement vnto death yea the death of the crosse Phil. 2.8 and touching the loue of neighbour hauing giuen his owne life euen for his enemies which is more thē to loue his neighbor as himselfe Ioh. 10.11 and Rom. 5.8 Whence it followeth that according vnto the couenāt of the Law promising life eternal vnto him which shal entirely obserue it cursing him which shall faile in one point thereof Gal. 3.10 Iesus Christ alone hath merited for all such as beleeue eternal felicitie which Priest was altogether necessarie for vs for the auoiding of death and obtaining of life Heb. 7.26 In this then more then in the rest whereof wee before spake hee hath no companion It remaineth to consider of the second point of his priesthoode namelie his intercession towardes God his Father for vs which consisteth in two poyntes The first is the force and vertue of the death of him comming betweene God and vs for if the expiation and purging of our sinnes goe not before we cannot be but reiected of him who hath no fellowship or communication with darcknesse The second point consisteth in this that as all our prayers ought to bee made in his name that is to saie desiring to bee heard for the loue of him in whome alone the father is well pleased so doth hee appeare as our elder brother before his father not after the manner of men who fal on their knees when they desire anie thing of an earthlie Prince and bring their supplication in their hands but as it were representing of vs in his owne person and sanctifying our prayers for which cause hee is called our Aduocate 1. Iohn 2.1 and Hebr. 7.25 And we must take diligent heede in this matter how we measure his intercession such as it is now in the Heauens hauing nowe after his victorie a name which is aboue euerie name Philip. 2.9 with all power in Heauen and in earth Matth. 28.18 with that which wee reade of his prayers in the daies of his infirmitie For then not onelie to shewe vs an example but also because to ouercome his enimies ours and not to yeelde vnder the burden of the paine due vnto our sinnes which were imputed vnto him as vnto our pleadge and suertie it behooued indeede that hee should bee borne vppe and sustained by the diuine vertue and power which though hee had in himselfe in as much as hee is God coeternal and coessential he attributeth notwithstanding demandeth it altogether of the person of the father hauing respect vnto the office of his Mediatorship so as he is suppliant that with teares yea as it were altogether troubled and affrighted both for himselfe Ioh. 12.27 Mat. 26.39 Heb. 5.7 and also for vs as it is in special shewed vs throughout the whole Chapter Ioh. 17. and elsewhere But now that hee hath ledde captiuitie captiue Ephes 4.8 being sate at the right hand of the father crowned with glory and honor Heb. 2.9 it is true indeede that hee yet suffereth as we may so say in his members Act. 9.4 and Col. 1.24 as he will charge the wicked therewith at the latter daie Mat. 25.45 It is verie true also that hee hath yet compassion of those which are his Heb. 4.15 But al this must bee vnderstoode of a celestial fashiō maner altogether vnknown vnto vs without imagining an intercession by praiers agreeable vnto the state of this life according vnto which maner Iesus Christ himselfe saith that being receiued vp into heauen he wil not pray vnto the father I mean so as before our reconciliation made perfected before the glorification of our mediator not that the effect of his sacrifice once made
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
that is stincking infecteth so the soueraigne perfection which is in the humanity of our mediatour mortifieth and putteth awaie from God all the stench of our corruption and of whatsoeuer ariseth thence in such sort that in him who is by good right most acceptable vnto him Mat. 3.17 we be also acceptable vnto him Ephse 1.6 Farder as the odoriferous fume mounteth vp on high albeit it be powred forth and perfumeth all which come neare it so the graces of Iesus Christ which are powred forth vpon vs to perfume vs as they came from aboue so tend they vpward serue not to holde vs heere belowe for which cause also Iesus Christ for either of these reasons is called the man from heauen 1. Cor. 15.48 and wee are taught by him when wee praie and say Our father to ad which art in heauen whither we lift vp our selues as beeing already by God sitting with him in the heauenly places whither this spouse aspireth and contendeth and we with her if wee bee his true children Colos 2.6 Ye see then what wee are to gather vpon these three points I meane touching this signe figured in the Lawe by those corporall and sensible holy perfumes the thing signified by them namely the perfections with which Iesus Christ is endowed in all perfection in as much as he is our elder brother and thirdlie touching the correspondence which is between this signe the thing signified 7 Iesus Christ therefore is the only vessel in which all these most excellent and most perfect odors smels are contained but this were but in vaine in respect of the spouse if they were so enclosed and shut vp there that the vessell only were perfumed with them And this is the cause that the spouse saith not Because of thy excellent perfumes but because of the odor of thy most excellent perfumes not thy name is as it were a perfume but thy name is as it were a perfume powred out We are therefore now to consider of the sweete odour of this perfume and towardes whom it is powred forth And that was as we haue aboue touched first towards God the father of our Lord Iesus Christ who hath taken such a pleasure in the smell thereof that he is for euer appeased towards vs for whom saith the Apostle Eph. 5.2 the welbeloued sonne hath offered vp himselfe a sacrifice of a sweete smelling sauour vnto God Fot albeit in infinite many places this very same thing is attributed by Moses to the sacrifices of the lawe yet notwithstanding this must bee so taken in as much as they were the true figure hereof not that the blood of bulles and of goates had any such force at al in themselues eyther in whole or in part Heb. 10.4 And this is the cause why Saint Iohn calleth him the lambe which taketh away the sins of the world Ioh. 1.36 and Saint Peter saith that he hath borne our sins in his body vpon the tree 1. Pet. 2.24 to the end saith the Apostle Rom. 5.19 that as by the disobedience of one man sinne entred into the world and by sinne death so by the obedience of an other man righteousnes and life were giuen vs this obedience stretching it selfe vnto death euen the death of the crosse Philip. 2.8 8 Secondly this odour was powred and is powred forth from day to day vpon euery member of his church as al things were sprinkled with blood vnder the lawe Heb. 9.18 which is expounded of the blood of Christ by S. Peter 1. Pet. 1.2 And this is the cause why the Angels announcing vnto the sheepheards his birth the reall and actuall powring forth of this perfume whereunto this spouse euen in the time of Salomon aspired saith not only a Sauiour is borne to day but a Sauiour is borne vnto you to day consequently the Angels in that excellent song sung not only Glory to God on high but added and in earth peace goodwill towards men Luk. 2.11.14 This is then that sweet odour which only bringeth vs that vnspeakable peace vnto our consciences which the world cannot giue Ioh. 14.27 Rom. 5.1 Philip. 4.7 that not without cause seeing Iesus Christ is made vnto vs wisdome righteousnes sanctification and redemption 1. Cor. 1.30 taking away by this meanes all that which maketh vs stinking before God and insteede of that vncleannes perfuming vs with al that which may make vs acceptable vnto the father For first of all the whole and entire pure wisdome of him in whom are enclosed all the treasures of wisedome and vnderstanding Coloss 2.3 beeing communicated vnto vs and allowed vs by faith our ignorance and blindenes which infected our whole mind are couered therewith moreouer all our sinnes being blotted cleane out by the satisfaction of him who died the Iust for the vniust 1. Pet. 3.18 and which is more the full and perfect accomplishment of all the commaundements of God being found in him which made himselfe subiect vnto the law Gal. 4.4 to the end to accomplish for vs al righteousnes Mat. 3.15 all this being reckoned and allowed vs and applied vnto vs by the instrument of faith we are not onely deliuered from the stench of our vnrighteousnesse but also clothed with the odoriferous smell of the entire obedience of our elder brother not onely to escape death but which is more to enter into life Besides this this perfect restauration of our nature in his person being also allowed vs and because it cannot bee that he which hath giuen vs him shuld not giue vs also al other things with him Rom. 8.32 it followeth that insteede of many most infected and filthy soylings which the Lord being altogither holie and altogither pure cannot suffer hee findeth vs in the person of his sonne altogither pure and cleane without spot or blame and consequently of a most sweete sauor as it is he in whom alone we are made acceptable Ephes 1.4.6 9 What more Besides this this very same power which is the holy Ghost by whom wee were in the beginning created vnto the image and likenes of God and which hath afterward fully sanctified our nature in Iesus Christ our brother by reason whereof hee is also called our annoyntment 1. Ioh. 2.27 powreth forth the effectes of the same holinesse and vprightnesse into the hearts of the beleeuing abolishing by little and little that olde most stinking nature and making on the contrary side a new altogither another nature to be born 1. Pet. 1.23 to wil to do according vnto our measure those things which are acceptable vnto God Phil. 2.13 besides the speciall and particular giftes which the same spirite distributeth vnto vs drawing them from him which is the fountaine of them Ioh. 16.15 1. Cor. 12.11 as al the scripture witnesseth speaking of our second creatiō or regeneratiō And this is also the cause why the woorkes of Christians beeing perfumed by our Lord Iesus Christ who worketh in our harts by
our saluation therefore haue they beene heretofore rightly condemned and detested but the other desiring to part stakes betweene that which they call Free-will the grace of God fall by an other way into the same inconuenience and mischiefe For towardes God the former of these doctrines is as good as the later whereas we ought to auouch confesse that it is the mere only grace mercy of God not which aideth our nature being weakned but which changeth it altogether in quality bringing vs out of darckenesse into light Act. 26.18 Ephes 5.8 from death vnto life Ephes 2.1.5 He which knoweth not this grace that so far too as this point reacheth knoweth not what the gospel meaneth or the words of the Lord Ioh. 6.44 No man commeth vnto me except the father drawe him They reply hereupon that wee then transforme men into blocks stones depriuing them vtterly of vnderstanding will which conclusion they falsly draw from our doctrine For wee know well enough God be thanked that the fall of the first man hath not depriued him of vnderstanding and will by the which faculties man doth yet ciffer from bruit beastes so farre wee are from transforming of him into wood or stone although the scripture call the hart of the man vnregenerate a hart of stone opposed to an hart of fâ—â—sh that is to saie made soft and tender by the grace of God Ezec. 36.26 But we say that in that which concerneth the knowledge of the true God vnto saluation that is to say touching the doctrine of the gospell which is the power of God to saluation to all that beleeue Rom. 1.16 flesh and blood reueile it not vnto vs neither in whole nor in part Mat. 16.17 but the sonne of God must reueile it vnto vs Ioh. 1.18 not as if we had eyes and there needed nothing els but to preseÌ„t the truth vnto them to make vs to see but giuing vs first eyes that is to say in the language of the Apostle Ephes 1.18 enlightning the eyes of our mind to wit which were before cleane put out in respect of this knowledge of our saluation The like is to be saide of the will vtterly out of rule and repugnant to that of God Our vnderstanding therfore remained vnto vs but filled with ignorance and vncapable of knowledge yea an enemie to the truth of God Rom. 8.7 We haue also a will but replenished and filled with all wickednes and vanitie by reason whereof the Lorde speaking of this first grace vseth the word of New-birth Ioh. 3.3 which declareth the first originall and beginning of our spirituall life and being I meane touching these new qualities of both parts of the soul not in respect of the essence of them To conclude therfore that which the Apostle saith that maÌ„ before this first grace is sold vnder sin that is to say is made a slaue of sin Rom. 7.14 and that the naturall man that is to say that the maÌ„ which is not otherwise quickned made aliue in his soul theÌ„ now it is naturally in him caÌ„not conceaue the things of the spirt of God is most true of man entirely coÌ„sidered in his own nature without any maner of exception or qualification whatsoeuer 3 And yet all this notwithstanding this manner of drawing cannot be applied to this spouse as appeareth by the wordes which went before by which shee most plainly and vnfainedly declareth that shee was already drawne yea and as it were rauished aboue the cloudes by this grace witnessed by a most vehement desire of hers of passing yet farther And therefore we must adde vnto that which we haue already said that if the first grace be altogether necessary for vs euen so is the second and after the second a third and so on in such wise that euen to his last breathing euery faithfull soule must euery minute and moment cry out Draw me draw me such repugnancy resistance there is yet remaining in those which are most obedient such heauines and lumpishnes in those which are most ready and diligent and all these graces which come one on the head of an other must proceed from the same fountaine from which the first did I meane from the mere and only free bounty and liberality of our God which moueth him to perfect his worke begunne in vs and that not to crowne any merits of our workes but to keepe his pomise as freely with vs as he made it at the first So that this distinction of workes going before faith and only preparatory as the Sophists speake from the workes which follow and come after faith of which they make their merites of condignitie were verilie forged in the shop of Satan who could by no better and readier meanes leade men vnto destruction then by perswading them that they bee of some price and deserue some thing before God The Apostle speaketh far another language Rom. 7.24.25 who feeling in himselfe the residue remnant of the corruption which was yet in him how regenerate soeuer he was and crying out miserable man that I am who shal deliuer me from this body of death goeth not to vaunt himselfe of his trauailes but giueth God thanks through Iesus Christ our Lord protesting elsewhere albeit he was wel assured of the crowne promised vnto them which run wel and to loyal and faithful seruants 2. Tim. 4.8 that he wil be found hauing saith he not my owne righteousnesse which is of the law but that which is by faith in Christ Philip. 3.9 in such sort as that saying of Leo an auncient Bishop of Rome ouerthrowing the indulgences and pardons forged by his wicked successours is most true namely that the righteous gaue not crownes but receiued crownes and that from the constancie of the faithfull are proceeded examples of patience and not the giftes of righteousnesse It is not therefore inough that God forme in vs a desire to know him and to serue and walke after him but he must succour maintaine giue continual forces to this desire which otherwise would suddainely die and come to nothing and our latter estate and condition become worse then the first Alas wee see at this daie but too manie examples of that which is written Mat. 12.45 and 2. Pet. 2.20 Our spouse therefore when shee saith Draw mee it is as much as if she said Alas my beloued although I cry yet I see not that thou commest any thing the nearer vnto me This this is the extreme desire the fathers had whereof Iesus Christ spake Mat. 13.17 and 1. Pet. 1.11 I must therefore saith the spouse approch nearer thee But alas although I doe that which thou giuest mee power to doe mee thinkes I haue no legs so heauie so benummed and so asleep they are I would gladly flie vnto thee but I trayle the wing therefore draw me The like ought wee to say euery daie although we may saie that this Bridegrome or beloued is come
couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
sow to plant to water the field into which they are sent in asmuch as they preach the word administer the sacramentall signes but who is it that disposeth and fitteth the land which of it selfe is barraine and stony to receiue the seede Who maketh it to grow to bud forth to florish to beare fruite The onelie sonne of righteousnesse the onely appointed Prince and Sauiour to giue repentaunce and remission of sinnes vnto his Israel Act. 5.31 What is then the vse of the word To signifie vnto the soule of man by the eares that wherefore the woords are in euery language and toung ordained and nothing else in such wise that in respect of them who haue not the vnderstanding of the toung in which a man speaketh and of them which well vnderstand the toung but haue not receiued of God the capacity of vnderstanding to discerne and like of that which soundeth in their eares this word hath no more efficacie of working vnto saluation then if one should speake vnto a deade man And the sacramentes what vertue haue they To represent vnto the eies that which the sacramentall promise saith vnto the eares and nothing else What doth then the water of Baptisme doe in the administration thereof It testifieth vnto the eies and other the senses of him which is Baptised being come vnto age that as the common water washeth away the filth and vncleannesse of the bodie so Iesus Christ hath by his death and passion washed awaie and done forth al our sinnes and purified and clensed vs from our corruption to glorifie vs one day in life eternal This is it I saie which it testifieth and witnesseth vnto vs not that it cā cause any thing to be perfourmed in vs vnto farther sanctification or produce anie thing in vs in that behalfe as beeing therfore called sacred holy not that it hath anie more puritie or holinesse in it selfe then common water but onelie because it is appointed and dedicated vnto this holie vse to be an holy heauenlie and spirituall testimonie of our sanctification by the ordinance of God The like is to bee said of the sacramentall signes of the holy Supper of the Lorde to wit that the bread and the wine are holy and sacred testimonies ordained of God to witnes vnto our eies things inuisible and such as are effectuated and wrought in vs by the onelie working and power of the holie Ghost namely that as receiuing bread and wine corporally for the norishment of the bodie and mainteinance of this corporall life so embracing by faith our Lord Iesus Christ true God and true man he is made ours and wee are made his most nearely and straitly by a spiritual communication which we haue with him and by the true iuyce of spirituall and eternall life and nourishment which we draw from him to the end to liue eternallie in bodie and soule with him when this blessed and happie daie shall come I saie therefore againe that to attribute anie inwarde vertue and power vnto the woords though the wordes be such as are ordained by God and pronounced in his name semblaby to attribute anie vertue vnto the administratours of the woorde or of the sacramentes yea farther to attribute anie spiritual force of woorking vnto the sacramental signes is a most open and detestable not onelie superstition but also Idolatrie 5 To come now vnto the speach of our spouse knowing this she desireth both hands that is to saie the power and vertue of her Bridegroom to make that wine and those Apples profitable to her and by this meanes to cause her spirits to come againe vnto her Secondlie shee therefore desireth this because shee knoweth that if the second grace accompanie not the first and the third the second and so on vnto the end nothing would bee perfected and effected in vs and we would incontinentlie vomit vp againe the meate and drinke wee receiued with how good an appetite so euer wee first sauoured and ate it and so our latter estate and condition should bee worse then the first and from sounding wee should fall into an vtter fainting and giuing vp the ghost And therefore if we wil be this true Church there is no thinking of our selues proper and able men straight way when we haue receiued a little and so content our selues with that measure of faith we haue though we had an hūdred thousand times more then wee haue but we must haue a perpetual appetite desiring that which wee haue alreadie to the end it may be stil continued encreased in vs crauing of God new strength and that it would please him not to lead vs into tentation but continue to sustaine and hold vp with one hand our weake and heauie head embracing with the other hand our hart and our wil altogither fainting and languishing naie for the most part of time rebelling against him to the end that beeing fortified in all the faculties and actions of the bodie and soule and so strengthened throughlie in bodie and soule wee may end our course happilie and receiue the crowne which he hath prepared for vs. 6 It followeth now to see how the spouse being by means of that wine and those apples come vnto herselfe is in this place proposed vnto vs as it were in a deepe rest not of a sleep which would bereaue her of al manner of feeling of that good which she receiueth in this feast as we see how that natural sleepe is no other vnto vs thē the Image of death hindring the actions of al our senses albeit that God hath ordained it for the refreshing and strengthening of our poore bodie which hath need of this comfort and would not otherwise be able to indure continue in his daily trauell But we must vnderstand by this sleepe of the spouse that happy repose and contentment which euerie faithful soule enioieth being sequestred from all earthly cogitations and thoughts to be occupied onely in the good digesting of that which it hath eatē in this feast to be thereby nourished that is to say of that which shee hath learned and receiued in the Church of the Lorde hearing his woorde and receiuing his sacraments euen as after corporall repast a man quitting and laying aside all his corporal actions setteth himselfe to sleep to digest that which he hath eaten and dronken thereby to be preserued susteined This repose thē is nothing els but that meditation whereof it is spoken Psal 1.2 and Psal 16.17 And elsewhere in many other places whereof we haue excellent examples in the Canticles or songs of Samuels mother 1. Sam. 2.1 and of Dauid 2. Sam. 7.18 of Zacharie of the virgin Mary of Simeon Luk. 1. and 2. For so farre is it that this sleepe causeth the saints to loose their speech that contrariwise it is it which openeth their mouth not to talke as in a dreame but to speake as being rauished into heauen This is it which we see happened vnto Saint Peter
vnthankefulnes of others in this behalfe THE residue of this thirteenth verse which wee haue read vnto you hath beene before expounded in the tenth verse But it is not without cause here reiterated For besides that by this recitall againe of the same thing we are aduertised more neerely to consider of and more often to wey the contentes and meaning thereof for the excellency of the comfort and consolation therein comprised ordinarie and dayly experience might be able to teach vs how by nature yea and that after our regeneration we are heauie and sleepy and alwaies drowsie and lazie some of vs standing stocke still in the waie we began to take others trayling the wing insteede of flying on others turning taile and going backward And therefore it is more then necessarie that we bee daily warned and pricked forward the Lord by whose only voice and mercie we are awakened shewing herein as in all the rest his more then admirable patience in this that he ceaseth not to crie continuallie in our eares to draw vs vnto himselfe as it is said not without great reproch vnto them that hee bare forty yeares with the maners and conditions of his people Act. 13.18 and Psal 95.10 as the Lord also complaineth in Ezechiel 22.30 and is declared vnto vs at large vnder the similitude of the vineyard Mat. 21.33 And what shal we neede to goe farre for examples What hath the Lord done for the space of these threescore yeares since he began as it were a newe to open his mouth among vs And what doth he stil euerie daie but cry vp arise vp arise vp arise Eph. 5.14 but who is he that giueth eare vnto him Who is he that awaketh Where is hee that putteth himselfe in the waie Nay contrariwise see wee not that the most part make a mockerie of it Some to saie hold thy peace others to seek by all meanes of cruelty and subtill treacherie to stop the Lordes mouth See we not what swarmes of Couetous men Ambitious Adulterers Gluttons Dissolute In a word who is hee that answereth not let me alone I haue somewhat else to do Giue mee leaue to take a reckoning of my monie to seeke after my gain ease preferment to be merry passe away the time as others doe briefly to say let me be damned what need you to care you shal not answere for me And if anie man happily answere Lord I goe my waies thither is it not for the most part to doe as he did of whom it is spoken Mat. 21.30 And what wil follow of this in the end Mary euen that which is said in the same Psalme 95.11 I haue sworne in my anger if they shall euer enter into my rest and that which is said Sopho. 1.12 At that time I wil search euerie corner in Ierusalem with candels and wil visit those men which are frozen in their dregs and saie the eternall doth neither good nor harm O wretched case O miserable estate And therefore for the honour of God my brethren let vs bee more carefull for our saluation Let vs content vs with that which is past 1. Pet. 4.3 and let vs not heap vpon our heads the anger of God against the day of wrath Rom. 2.5 but seeing he saith againe vp arise let vs doe as our father Abraham did who rose and departed out of his owne land assoone as the Lorde had said vnto him Get thee out of thy countrie Heb. 11.8 Gen 12.1 and as Matthew the publican who being at the receit of custom so soone as the Lord had said vnto him follow me staied not to make vp his bookes and to tel his monie but left al and followed him Mat. 9.9 Moreouer the onelie excellencie nay more then excellencie of this speech of the Bridegroomes shoulde it not suffice to make the drousiest of vs al to awake to speak to run For what a thing is it to be called the loue or beloued of this great sonne of God who hath loued vs more then himselfe by giuing his own life for vs to ransome redeem vs from death Ioh. 10.15 1. Pet. 1.19 yea to make vs coheirs with him Rom. 8.17 and what beuty is comparable vnto this glorie which waiteth for vs 2. Cor. 4.17 and 1. Cor. 2.9 of which we haue alreadie the pledges 2. Cor. 5.15 namely the knowledge of the deep things of God 1. Cor. 2.10 the worke of sanctification which he hath begunne in vs which hee will continue in vs vnto the end by his holy grace 1. Ioh. 3.10 Fie therefore on the world from out of which wee are separated fy on this soup of Esau for which he quitted and gaue ouer the blessing which hee coulde neuer recouer afterwarde Gen. 26.32 and. Heb. 12.15 Fie vpon this vaine appearance which passeth away as a dreame and coosineth vs so easily as this same Salomon hath at large taught vs in his booke of the Preacher as the Apostle sheweth vs 1. Cor. 7.31 And whither wil he that we should go Vnto him vnto him that is to say vnto this light of glorie 1. Pet. 2.9 vnto this incorruptible inheritance 1. Pet. 1.4 vnto this kingdome which he hath prepared for vs since the foundation of the worlde Mat. 25.34 And who is then so wretched vnhappy as to desire to be stil creeping here below who wil not rather say with Dauid O how long how tedious is this my abode vnto me with these inhabitantes of Kedar and of Mesech Psalm 120.5 and with Saint Paul I desire to bee dissolued and to bee with Christ Philip. 1.23 and O miserable man that I am who shall deliuer mee from this bodie of death Rom. 7.24 Neither ought wee to excuse our selues hereupon that we are deaffe by nature and cannot heare For as hee calleth vs so hee presenteth vs eares to heare and bidding vs to come vnto him he offereth vs feete and commaunding vs to looke on him he giueth vs eies Psal 40.7 and 146.8 And this is the cause why hee beginneth heere with so gracious and sweete woordes my welbeloued to shewe vs that all namelie to will and to doe proceedeth from him and whatsoeuer else he demandeth of vs commeth from his mere and free good wil towardes vs who were his enemies But as our first Parent then when as yet hee was not corrupted but most sound and entire in that nature which he receiued from his Creator did voluntarily depriue and spoil himselfe of that light he had of vnderstanding and vprightnes of wil so his posterity for the most part through naturall wickednes which is now in them refuseth both the Phisition who offereth himselfe and the phisick 2 But let vs hearken vnto the residue of the Bridegroomes speach seeking after this spouse My doue saith he which keepest thy self in the cleftes of the rocke and in the secret places of the ascent therof And what are the great secrets which are comprised in these words
As for the other kinde of the lawe concerning the outward diuine seruice the spirite of errour hath done the cleane contrary tending notwithstanding vnto the same end For hauing abolished the Lawe morall which should notwithstanding be perpetual he hath cleane contrarie found the meanes to establish the Lawe ceremonial knowing that Iesus Christ had imposed an end vnto it and this dessein of his hath he executed by a marueilous sleight which hath deceaued those of the better sort For if he would haue persuaded them that hee woulde set Iudaisme vp againe or retained Paganisme men would haue openly withstood him And therfore he obiected that the great simplicity of the outwarde seruice of God both in the ministerie of the word in the administration of the sacramentes would breede a contempt and therefore it would bee good to haue some petite matters beside not that this should be of the substance of the doctrin or of the sacraments but to make the thinges more commendable and men more attentiue and deuout This being once thought to be good by an efficacie of errour hee added that vsing withal some ceremonies of the Lawe not to Iudaize but to turne them vnto a a good vse doing the same soberly in certaine points like others without superstition or Idolatry would be a meane to winne the Iewes and the Idolaters the easier vnto the true religion Thence came holy-Water square-Caps Surplisses hoodes bald crownes chaunting of prick-song altars distinction of daies and of meates with the rest of the furniture of al that goodlie ceremonial seruice as if God had imposed an end vnto the legall ceremonies of which himselfe was the author to giue authority not vnto the Apostles who neuer ordained nor practised such thinges naie contrariwise established and recommended the true and pure simplicity aswel of doctrine as of ecclesiastical gouernement but vnto them who shoulde come after them to cut and clip off al at their pleasure If anie man will denie this the sight thereof discouereth the fact if wee conferre their inuentions with Moses and with profane histories True it is that touching this point they want no allegations of certaine bookes forged at pleasure but so doltishlie written that a man need go no farther for proofe of such forgeries And thus you see how the spirit of error by a iust iudgement of God hath serued his turne with the holie Lawe of God for the destruction of men and al vnder the shadow of establishing of it and teaching the right vse thereof a thing most miraculous and wonderfull how men could become so brutish as not to suffer a man to touch their sore so far are they from seeking after or desiring to finde or receiue a remedy 12 But touching the law morall the abuse there of appeareth most straunge in this that there is no one speciall commandement which hath not beene more openly ouerturned in Christendome then euer it happened in the synagogue of the Iewes as the reprehension which the lawe-giuer himselfe maketh doth witnes of them from point to point in saint Mathew chap. 5.6.7 But the fault is yet more daungerous in that that the vse and scope there of is turned vpside downe Which thing hath beene so much handled by saint Paul especially in the epistle to the Romans and to the Galathians that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more In summe the law sheweth vs will we or nil we what we owe vnto God and neighbour and that no man neither dischargeth nor is able to discharge his debt in this behalfe being vtterly vndone and made vnpayable by the naturall corruption of mankinde which thing notwithstanding neither exempteth him out of debt nor from the penalty adioyned vnto the contract which is euerlasting death For to thinke that God renounceth his debt without entire paiment made is to transforme God into man This is then an inexcusable follie to seeke after the saluation of the soule by the obligation of death that is to say in the lawe morall which argueth our condemnation and which can vse no other language vnto vs then his tenor importeth And yet notwithstanding this is the foundation of the hope giuen of finding in a mans owne merits or those of an other whereof a man may furnishe himselfe for ready money vnto the distributer that which is found as we will anon declare in Iesus Christ alone hauing satisfied for vs in carying our sinnes vpon the tree 1. Pet. 2.24 and accomplished al righteousnes for vs Mat. 3.15 Gal. 3.13 and 4.4 and yet notwithstanding behold the matter behold the end and whole substance of the Church of Romes diuinity at this day touching our saluation 13 It remaineth to declare the falsification committed in the other part of the word of God which is our soueraign happinesse I mean the couenant of saluation in Iesus Christ alone promised vnto the Fathers and finally sent into the worlde namely into Iudea in proper person and after vnto all nations by the ministery of the Apostles and others sent hither and thither by them which is that which we call the Gospell Tit. 1.2.3 that is to say the good true healthfull newes But we will differ this point vnto an other time thāking in the meane time our good God and Father that it hath pleased him of his singular mercy and grace to haue opened our eies to knowe and detest such abuses desiring him to giue vs farther grace so to vse his truth that we witnesse by our good life and conuersation that his spirit hath not onely wrought in our vnderstanding but also formed our affections vnto his obedience that wee bee not the more inexcusable before him the more graces and blessings we haue receiued Amen And because we haue beene hitherunto so vnthankefull for so great a benefite let vs demaunde of him fauor mercy with heart with mouth as foloweth Almighty God c. THE XXXI SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 11. verse 11 Daughters of Syon come forth contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his espousailes and the gladnesse of his heart 1 How this King is degraded of all his degrees in the Apostaticall Church of Rome at this daie 2 First of his dignitie Royall 3 Secondly of his state Propheticall 4 Thirdly of his Priesthood 5 A false distinction betweene venial and mortall sinnes 6 An other false Doctrine touching the guilt of sinne the punishment of the sinnes committed before and after Baptisme 7 Howe our sanctification is by their Doctrine falsified 8 How the Intercession of one mediator alone is taken-awaie abolished 9 A conclusion of all this matter 10 Who the mother is who hath crowned this King 11 What the time of his fiansailes
Salomon proceedeth frō his spouse but from the eternal father as also by a correspondence the coronation of the terrestriall Salomon celebrated by those of Ierusalem proceeded not of them of the City but from the ordinance and commandement of Dauid which the city accepted of But it may be together with this that the holy ghost speaking by the mouth of the spouse to the disloyal of Ierusalem in particular would in this place vpbraid them the same with which S. Peter did Act. 2.23.24 3.13.14 Saint Stephen Act. 7.52 conformably vnto that which was foretolde Zach. 12.10 and Mat. 26.64 as if shee said Beholde indeede the true king of peace accepted and crowned with all maiestie of Ierusalem Come and see him you who desire your owne welfare and saluation as for you the contemners and persecuters of him looke vpon him hardly vnto your confusion You haue bought him of a traitor and condemned him by false suborned witnesses It was through your cryinges that Pilate scourged him that hee crowned him with thornes that he crucified him You haue denied him to bee your king and haue sought to put forth the title of his royalty yea you mocked him on his crosse you shut vp and sealed his sepulcher to hinder his victorie and yet lo he is a king maugre your despite hauing vanquished all his enemies vpon the Crosse euen vnto Satan sinne and death Behold how he sitteth aboue euerie creature at the right hand of the father and thence it is he shal come to condemne all his enemies and to absolue those who are his for euer There it is you shal see him vnto your condemnation Yea the sufferinges which you caused him to endure were the waie by which hee is entred into his glorie Luc. 24.46 Behold I saie in what sort this spouse might by a Prophetical spirit reproch the Daughters of Ierusalem But besides al this to expresse yet more clearely this name of Mother I saie that this which is heere saide of this coronation of Salomon by his Mother may be also referred vnto that which is in his history namelie vnto that that the crowning of him came to passe by his Mother in asmuch as she by the suggestion of Nathan put Dauid in minde in good time of his promise which hee had made of leauing the crowne vnto Salomon and not vnto Adonias Which being referred vnto the true Salomon we must attribute the crowning of him vnto the heauenly father which is some-what referred vnto the Mother in respect of him which was the figure of him seeing in similitudes it is not necessarie that all the partes thereof agree throughout 11 It remaineth yet we expound what this daie of the espousailes is and of the great ioie of this king Whereupon we must cal to remembraunce that which I haue alreadie more then once reiterated vpon this Canticle namelie that in this spirituall marriage which is heere mentioned there are so manie degrees to be considered as there be approchings of the Messias neare his Church by the manifestation of his will Vntil the time of the Lawe therefore there was the treatie as it were of these fiansailes and the time after the Law which was as it were the chalking forth of this Bridegroome shal be accounted as it were the solemnizing of the fiansailes especially in the building of the Temple in that so magnificent establishing of the Leuitical priesthoode Afterward at the comming of the Lorde in flesh this marriage was really contracted by wordes of the present according vnto that which the Apostle expressely teacheth vs Ephes 5.25.29 the contract of the new couenant beeing ratified and confirmed by the newe seale of the holie Supper as appeareth by the tenour of the institution of it and by the scope and end whereunto it tendeth namelie to the communion of bodie and goods with this Bridegrome 1. Cor. 1.30 and 10.16 in such sort notwithstanding that the ful and perfectly real consummation of this marriage appertaining vnto the enioying of eternal life 1. Cor. 15.28.54 is differred vnto the daie of his glorious appearaunce 1. Thess 4.16.17 and elsewhere in manie places As this is also the ende and hope of this spouse waiting for now with no lesse deuotion this second comming whereof she hath the pledges then she did sometimes vpon other pledges expect his first Vnto what time therefore shal we referre these espousailes and this ioy and gladnesse Salomon the sonne of Dauid beeing set before vs in this place as a figure of the true Salomon and his coronation in Ierusalem here below beeing represented vnto vs as no vaine figure of the real taking of possession of the true Salomon in the heauenly Ierusalem it seemeth that it is not to bee doubted but that according vnto the ordinarie stile of the Prophets the time of the solēnising of the fiansailes vnder the which this Canticle was written is properly mentioned in this place but yet so that it is ioyned with that which is figured that is with the solemnising of the espousailes as if it were one and the same time And indeede this hath bin alwaies the right maner of speaking of the figures shadowes of the Lawe ceremoniall that the people was alwaies ledde vnto the substance bodie of them which is our Lorde Iesus Christ Col. 2.17 throughout the whole Ep. to the Hebrues in such sort that for want of obseruing of this methode those abuses haue bin engendred which are reproued Psal 50. so oft by al the Prophets finally the pharisaisme reprehended by our Lord Iesus Christ afterwards by the Apostls And yet at this day the selfesame fault is still committed by them in the Sacramentes ordained by Iesus Christ in others forged by men Briefly Salomō hath in this place declared by this diuine medly of himselfe crowned in his fiansailes in his Ierusalem with the espousailes of the true Salomon in his celestial Ierusalem which was to be gathered out of al nations of the world that he had not forgotten that the promise made concerning him to Dauid his father had in such sort lincked him with the other sonne of Dauid of which himselfe was only the figure shadow that it might seem at first sight that the Lord spake of one onely person and of one onely eternall kingdome 2. Sam. 7.14 1. Chron. 17.13 12 Nowe that it is not without great cause that the spouse calleth this day the day of the gladnes of the heart of this bridegrome appeareth by the more thē maruelous effects For if this bridegrome had not taken an vnspeakeable pleasure to make his very enimies his spouse how would he haue giuen his life for the winning of her Ioh. 15.13 and Rom. 5.8 How would hee haue obiected him selfe vnto the horrible wrath of God for vs Gal. 3.13 How going vnto death woulde hee haue prayed so feruently for vs Ioh. 17.20 How woulde hee haue protested that he desired nothing more then this oblation of himselfe to carry our sinnes vpon the tree which is the principall article of the contract of this marriadge Luke 12.50 How would he haue protested of that singular desire he had to celebrate that last supper with his disciples Luk. 22.15 How in the anguishes of death which were more horrible a great deale in his soule then in his body as that frightfull cry of his which obscured the sunne shooke the earth claue the stones namely that My God my God why hast thou forsaken me declareth would he haue praied for thē who crucified him Lu. 23.30 on whom also afterwardes he shewed mercie Act. 3.17 which he yet continueth to doe at this day towardes vs so vnworthy of so great and incomprehensible fauour 13 Go too then my brethren vnto whom in our time this king is as it were again appeared to cause vs to see the brightnes of his crowne buried as it were before in such thicke darknes of ignorance and superstition which were couered with the name of Christianitie and true deuotion let vs pray him with al our hart that this infinite loue charitie of his which sheweth vs from on high the flowers of his crowne to cause the glory of that kingdome which was prepared for vs before the foundation of the world Math. 25.34 to be poured down vpon vs Let these thinges I say pearce our hartes to cause vs to goe forth of our selues to the ende that wee may throughly contemplate this king there where he causeth himselfe to bee seene of vs let vs know him loue him followe him through all the path-waies it shall please him to conduct vs vntill wee arriue vnto the full consummation of this most holy coniunction in the which he shalbee all in all in his Amen And because that hauing hitherto done the cleane contrary we haue so oft and so greatly offended him let vs craue grace mercy at his hands as foloweth Almighty God c. THE END OF THE SERMONS VPON THE THIRD CHAPTER OF THE CANTICLE OF CANTICLES