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
the manifold turmoiles which the Church and euery member there of must suffer while she waiteth looketh for the accomplishment of her desire as neither the comforts consolations which Christ hir bridegrome giueth hir being in heauen and reaching foorth his armes vnto hir vnto the end and consummation of the worlde Mat. 28.20 Ioh. 14.16 yea mouing raising in vs these vndeclareable sighings gronings which are neuer neglected of God Ro. 8.26 2 Now in this beginning we are to consider foure points The first who he is that speaketh because as we said the last day there be in this Canticle many persons brought in Secondly to whom or rather of whom it is heere spoken For it is not said here Kisse mee but Let him kisse mee Thirdly we must consider what the demand is of her which speaketh fourthly after what fashion this demaund is made It is then the Spouse or Bride which speaketh to hir Bridegrome For as touching the manner of speaking whereas the spouse saith not Kisse me but Let him kisse me this is according to the vse and custome of that tongue wherein Salomon wrote therefore letteth not but that the spouse addresseth hir speach to hir beloued But it may seeme strange and litle seeming to this most chast and pure Virgine that shee in this sort beginneth first sith honesty it selfe prescribeth commandeth in euery wel-ordered marriage that the first words proceede from the man and not from the maiden or woman which hee woeth I aunswere that euen in deede so it is also in these spiritual fiansailes in respect of euery faithfull soule For albeit the spouse spake first in this place as couering desiring hir beloued euen as the hinde brayeth after and desireth the refreshing of the riuers of water Psal 42.1 notwithstanding we must take diligent heede how wee thinke that this desire of hers which opened the mouth began from her It is then the Bridegrome which hath spoken first vnto her prepared her within to seeke and search after him as it is said Psal 116.10 I haue beleeued therefore I haue spoken And in an other place With the heart a man beleeueth to righteousnes and afterward with the mouth he confesseth to saluation Rom. 10.10 And indeed Ezechiel cap. 16. declaring the begining of this contract of mariage sheweth vs wel that it proceeded-not from the spouse whom he compareth to a poore maiden comming newly forth out of the wombe of hir mother altogither bloudie polluted Which S. Paul plainly without figure expoūdeth vnto vs Ephes 2.5 calling vs poore and wretched carrions dead in sin And this is it which the iustest of vs al must auouch cōfesse that it is the Lorde which hath loued vs first and therefore hath washed vs. Apoc. 1.5 1. Iohn 4.10 and elected chosen vs not in our selues no more than hee hath made vs by our selues Psal 95. but in his welbeloued not that we were already holy but that we should be made holie Ephes 1.4 Wil we haue examples hereof Abraham followed the Lord but it was because he was then called when he was a poore miserable Idolater among others Ios 24.2 Isaacke was the child of promise apprehended by his father Abraham by faith therefore was he engendred beyond aboue the order of nature Gen. 18.13 Rom. 4. for it is God which must giue children vnto Abraham that is to say make himselfe a Church it is not in Abraham to giue a Church vnto God Iacob inherited the blessing because God loued him and not Esau Gen. 25.23 and Mal. 1.2 Moses is sent to deliuer the people but it is as it were mawger himselfe Exod. 3.11 The people is brought into the land of Chanaan but it is being forced thither as it were by constraint The prophets haue spoken but it was because the spirit of God was vpon them the Apostles folowed Iesus Christ yea but being then called when they thought on naught else but their nets their fishing Saint Paul was a chosen instrument of God but by a special singular grace then whē he was a blasphemer persecutor 1. Tim. 1. Briefly to go no further for exāples of euery one of vs which are here assembled as it were out of al quarters of the world euery man taking a view of himself is there any one to be found who can rightly and in conscience say that hee first knewe God and hath first spoken vnto him Nay let vs all on the contrary side protest and confesse before the face of the Lord that which is spoken by Esaie namely that hee hath made himselfe to bee found of them which sought him not Esay 65.1 And who is he which hath giuen him first Rom. 11.5 seeing we cannot of our selues so much as think of the things of God 2. Cor. 3.5 To return therefore to our matter the spouse speaketh here the Lord hauing first spoken vnto hir in hir hart according to that which is said in the 51. Ps Open thou my lips and they shal shew forth thy praise to speake in a woord she was drawen of God Ioh. 6.44 to the end that euerie mouth should be shut to giue the glory only to God as beeing the beginning midle and end of our saluation For howe could the spouse sigh after hir beloued if shee were not assured by faith of his loue towardes hir Rom. 10.14 Now faith is not of our selues Ephes 2.8 but it must bee giuen vs to beleeue Phil. 1.29 3 But let vs on the other side remember that which the spouse teacheth vs by these words namely that the free loue of the Lord towardes vs engender in vs that other loue with which we loue God and with which the faithfull loue one another in the Lord things so linked knit togither that they cannot bee separated For as this is a sure testimony that wee are the sonnes of God if wee loue him 1. Ioh. 3.10 so againe the loue which we beare vnto God is shewed herein that we loue one another 1. Ioh. 4.20 as the Lord himselfe so carefully aduertiseth and warneth vs in that excellent last sermon of his which he made to his Disciples going to his death and which was afterward so many times reiterated by his welbeloued Disciple in his first general Epist And the lord himselfe saith in S. Luke 7.47 of that poore woman which was such a sinner that she loued much whence he would haue them to gather that many sinnes were pardoned hir We also therefore on whom the Lord hath bestowed so many tokens of his fauour and grace in this our time let vs follow this aduertisement witnessing by a true conuersion vnto God and as well by louing of him as mutual charity one to another that we are in deed of the number of them whom he hath truly loued 4 But now to come to the third point let vs consider what this spouse demandeth He vnto whom she addresseth and
and incomprehensible distinctly considered and by it selfe but in as much as he is the sonne manifested that is to saie made visible true man in our bodily nature For among al the coulours of the woorld as the dy of the scarlet Rose is the most excellent that maie be found so ther is none which doth more liuely and naturally represent the coulour of mans flesh quicke and temperately coloured What is then this scarlet or damaske flesh color Rose It is the great secret of our religion namely the true sonne of God manifested in flesh iustified in spirite seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glorie 1. Tim. 3.16 this is that elder brother Rom. 8.29 the fairest of al mē Psal 45.3 this is our soueraigne high priest holy without spot of sinne separated from sinners exalted aboue the heauens Heb. 7.26 crowned with glorie and honour Heb. 2.9 who hath a name aboue al names Phil. 2.9 But how is he ascended vnto his degree By the suffering of his death euen the death of the crosse Phil. 2.8 Beholde then a gaine a Rose not onelie in part died but all red with that blood by the which our sinnes are washed Such was hee when Pilate hauing scourged him brought him forth vnto the people said behold the man Such was hee when hee was al bathed with his owne bloode on the crosse beaten for our sinnes wounded for our iniquities torne and disfigured for our transgressions Esaie 53.5 And what was then the beuty of this Rose Trulie obscured nay put out for a litle time and defaced Heb. 2.9 so farre as that this Bridegrome became to be more vile then a worme of the earth Psal 22.6 But seeing obedience is alwaies more faire and pleasant vnto God then sacrifice 1. Sam. 15.22 and there was neuer obedience like vnto that of the crosse Phil. 2.8 it followeth that this Rose was euen then before God in his perfectest glosse and beuty albeit it was so died with bloode not which staineth and blotteth but which doth awaie the staines and blots of the woorlde Which thing maie seeme to haue been figured and represented clean contrarie to the meaning of Pilate and Herod both by the purple robe wherewith Pilate clad him being altogither bloody Ioh. 19.5 which is correspondent answering to this scarlet Rose as by the white robe which Herod put vpon him to mock him withal Luk. 23.7 which is and may be referred vnto the similitude of the Lilly Naie which more is at this daie yea and before the act of this reall and indeede bloodie oblation and in the act it selfe and since vnto the end and consummation of the woorld yea vnto all eternity if this Rose had not appeared before God the father and did not still appeare and shoulde hereafter to be seene and smelt of him there had neuer been nor should not now haue beene or at anie time hereafter anie spouse of this Bridegroome that is to saie neither Church nor eternal and euerlasting happines and felicity For in whom is it that is to saie in respect of whom is it the father hath chosen his Church from euerlasting In Iesus Christ who was to bee that which hee was made and to doe that which hee hath done for his elect in his determinated and appointed time Ephes 2.4 and Gal. 4.4 in whom was he appeased from the beginning In the Lamb who in respect of the effect was slaine since the wound sore was made Apoc. 3.12 to whom had the Lawe respect To this Bridegroome who should accomplish it and hath accomplished and fulfilled it in his time Gal. 3.23 and who is the bodie and substaunce of the figures and shadowes of the law ceremonial Col. 2.17 In a word although the act of this bloody sacrifice and of this onely oblation once for al made Heb. 10 14. be passed alreadie and that Iesus christ liueth and raigneth as a victorious Lord ouer death Rom. 6.9 hauing led his enemies captiue in triumph Ephes 6.8 yet notwithstanding before the father vnto whom there is no difference of time past present or to come the woundes of this Bridegroome wherewith this Rose is bathed do as I maie so saie alwaies bleede fresh and shal bleede for euer holding still appeasing the wrath anger of God the father And what doe we euerie day whether it be in hearing and receiuing this word and giuing him thankes or whether it be specially in the celebration of the holy supper but renew and refresh the memorie of his death and passion not to offer him vp againe in sacrifice for this were to denie his reall oblation once for all made and for euer but as it were to present him beeing yet as I may so saie euery daie sacrificed and as it were stil bloody in asmuch as we set his death passiō between god vs as the only foundatiō both of our faith as also of our hope And therfore let vs know that without wee present vnto the father this Rose throughout red this Lilly altogether white pure neither we nor our prayers can be acceptable vnto him of the which flowers if the coulor which is a witnesse of the obedience and satisfaction and innocencie of this Bridegroome be pleasing and acceptable vnto god the odour of them figured by the perfumes of the Law as we haue in our sermons going before at large declared is much more sweete pleasant vnto him And this is it which we haue to consider in this Bridegrome to be thereby stirred vp and moued to ioyne our selues euery day nearer and nearer with him 7 Let vs heare now what he saith of his spouse to the ende to make vs the more desirous to enioy her companie Like as the Lilly saith he among the thornes so is my loue among the daughters We haue alreadie spoken of this most excellent name and indeede precious of Loue or Welbe-loued vnder which is comprised al maner of blessing and the fountaine and spring from whence it floweth which is the meerelie free loue of God towards them who are by nature his enemies Ioh. 3.16 and Rom. 6.10 and therefore without farther standing hereon wee will onelie consider the causes wherefore the spouse is heere compared vnto a Lilly and wherefore these words among the thorns are added The faithful the assemblie and company of whom in one mystical bodie of Iesus Christ is called the Church are compared sometimes to goodly trees bearing fruit at al times Ps 1. sometimes vnto palm trees Cedars of Libanus Ps 92.13 sometimes vnto a fruitful vine Psal 80.9 in this place she is cōpared by her Bridegrome vnto a Lilly as himself was also called a lilly in the verse going next before to shewe vs the agreeablenesse and conuenience betweene these two Beholde therefore two Lilly plantes both of them most faire and most sweete But the first is a Lilly of himselfe and 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
Psal 35. Haue we prouoked him to displeasure hath he taken the rodde in hand to chastise and correct vs Hee knoweth whereof wee be made and is for the most part contented to haue pulled vs onely by the eare Psal 103.9 If he be verie angrie wil strike in earnest yet behold how he preuenteth his healing them as it were before he haue hurt them Goe to arise my people enter into thy secret chambers that is the captiuity of Babylon shut the doore vpon thee hide thy selfe as it were for a small moment vntill the indignation passe Esay 26.20 and 1. Pet. 2.24 nay which more is where sinne aboundeth there doth his grace in the fulnesse of times ouerflowe and superabound And in our time and in respect of vs what hath he doone and what doth he yet euery day euery houre euery moment but hast and run vnto vs notwitstanding al these mighty rockes and mountains 8 And because that in the way he was to meete with that great more then feareful bottomlesse pit of Gods most iust curse malediction vpon vs how hath hee wrought therein O bounty of his O loue O charity infinite and incomprehensible He hath charged vpon his backe this mountaine also of our sinnes and carried it euen vnto his crosse he hath entred waded through the gulfe of the malediction of that Iudge so far as to cry My God my God why hast thou forsaken mee Being dead he hath pursued death evē vnto his own home which is the graue finally passing as a victorious conqueror through all this he is come running vnto this poore desolate spouse hath drawen her out of darckenesse into his most admirable light 1. Pet. 2.9 and hath raised her from the bottom of hell to the highest toppe of the heauens Yee see then how most true it is which the spouse here speaketh preaching vnto vs the vnspeakeable speede and readinesse the Bridegroome vseth to awaken her to guide and help her at her neede 9 But that which the spouse addeth That the Bridegroome kept himselfe behind the wall and caused himselfe to be seene only through the grate or lattise ought well to be considered as putting a difference betweene the old and the new couenant For it is true that there was neuer no other mediatour betweene God and men but this only Bridegroome of this only spouse which is the Church It is also most true that in respect of the effect of his death he hath suffered from the beginning of the world Apoc. 13.8 and that consequently the faith of the ancient fathers and ours is al one faith Heb. 11. But in respect of the maner measure of the manifestation of this knowledge there haue beene two couenants the one new the other olde which hath an end being ordained no longer then vnto the real comming of the Sauiour and full exhibiting and declaration of the doctrine of saluatiō which is the gospel Vnder the ancient couenant therefore the Lord hath spoken many times in diuerse sortes not of another doctrine but after another fashion both vnto the Patriarches before the Lawe and afterward after another maner vnder the Law by the shadowes figures thereof whereof Iesus Christ was the bodie and substance Heb. 1.1 10.1 Coloss 2.17 1. Cor. 10.4.11 Gal. 4.24 but in the fulnes of times God spake by the mouth of his owne sonne who became our brother exhibited and accomplished reallie that which was before represented as it were a far off through the shadowes of the Law ceremoniall Heb. 11.13 The Bridegroome therefore came then vnto the spouse but not so near as to kisse her with the kisses of his own mouth for the last pledge as it were of the consummation of this marriage but kept himselfe aloofe behind the wall to saie as it were vnto his spouse Lo behold me who forget you not but wil assuredlie keepe my promise with you in his time without failing a iot with you how manie difficulties and hinderances so euer present themselues betweene vs. Which thing is verified throughout the whole sacred historie of the time which went before the comming of Iesus Christ in flesh By this wall therefore we must vnderstand first of al whatsoeuer was wanting in the ancient couenant being compared with the new this againe in a double respect For besides that the effect and end of the faith of the ancient fathers depēded on that which was to be executed performed which was really executed for our saluatiō by Iesus christ come in the flesh to the end that as it is said Heb. 11.40 they should not be saued without vs this secret mystery was shadowed forth vnto thē by diuerse sundry legal figures which is compared vnto a wall which was first to be sallied ouer before he his spouse could see each other be ioined more neerer together Moreouer as the same is most diuinelie handled by the Apostle in the Ep. to the Galathians the accōplishment of all righteousnes the satisfactiō for our sins beeing not yet actuallie come although by faith the same were present before God vnto the eies of the beleeuing yet was there stil as it were a very thicke wall betweene this Bridegroome this spouse Secondly the Lord hauing chosen vnto himselfe that only people of the Iewes separated al other people of the world frō thē in euery kind of sort whether we consider the principal point which was the couenant of saluation or whether wee haue a regard vnto all that which concerned the policie of Israel Eph. 2.12 the which separation endured vntil the mid-wal was broken downe and the testament of Iacob was accomplished who calleth the Messias that is to saie this Bridegroome the expectation of the Gentils in general as Simeon in his song expounded the same Gen. 49.10 Luk. 2.32 conformablie vnto the whole Scripture It is no maruel therefore if this spouse hauing regarde vnto her condition such as then it was should remain vntil the comming of this Bridegroome in flesh maketh mention of this wal Now she addeth this word of grates or lattise to shewe hereby that this wal is not of anie thick or earthlie matter so that the Bridegrome might not be perceiued through it anie whit at al being on the other side nor like vnto those wals which separate the wicked from God But such a wal as hath open windowes in it or as if it were pearced with grates lattise For such was the ancient couenāt made with Abraham afterward renued vnder Moses with a thousād ceremonies albeit obscure yet such notwithstanding as that through them the ancient fathers beheld with Abrahā the daie of the Lord and reioiced thereat Ioh. 8.56 Neither maie we doubt but that Salomon who was the builder of the temple vsed these maner of speeches in respect of those wals vails and bars by which not onelie the common people were kept
that in this life which the Apostle Saint Paul 1. Cor. 15.45 maketh to consist of a liuing soul man had receiued neither hurt nor chaunge but had beene maintained and continued therein so long as it had pleased God But man hauing so wretchedlie and carelesly offended God did most iustlie enthrall and make himselfe subiect vnto death Rom. 5.12 and thereupon haue entred all the disorders and confusions by which death hath beene caused aswel within men as without among the which wee are to account among the principal causes the chaunging of the seasons through which there happen these coldes and heates moistures and droughs which are as it were so manie preachers of the sinnes of man and so manie executioners of the iust condemnation of him This notwithstanding it is a marueilous naie an infinite grace fauor that the Lord hath so ruled this vnrulinesse so ordered this disorder signified by Moses where hee saith that God beeing prouoked by the sinne of man cursed the earth Gen. 3.17 that for all this the woorld is maintained and continued by a reciprocal and enterchangeable succession of foure seasons which is reckoned vp for a speciall fauour vnto mankind after the deluge Gen. 8.22 the sharpnes of the winter being bounded with the sweete and gracious spring-time as if death were chased away by life the parching heat deaded by the tēperature of the autumn-time according as the sunne accompanied with light and with heat commeth near or goeth farther from vs a work of God maruailouslie nay infinitly admirable 2 Now if this visible woorlde and which tendeth vnto his ende and terme bee subiect to such varieties of years seasons moneths and daies the other worlde which is spirituall albeit it tend vnto immortality is yet more turning wheeling not on two stars which the Astronomers call Poles but vpon the wheele of Gods prouidence conducting this other woorld by the springs of a motion altogether secret and vnknowen vnto vs except it be so far as it please God to make vs more particularlie to knowe and perceiue them I vnderstand by this other world him whose sinnes are taken awaie by the Lambe Ioh. 1.29 him for whom the father gaue his sonne Ioh. 3.16 and who is opposed vnto him for whom Iesus Christ saith that hee praieth not Ioh. 17.9 and from whom also wee are seuered Ioh. 17.16 In a worde it is the Church that is here spoken of and which hath so long as it continueth here belowe her spring-time and her sommer her autumne her winter not ruled by the course of the starres but as I haue said by a speciall motion of him who hath made the heauens and the earth to beginne and ende where and how far and in what sort it pleaseth God Neither is it therefore to bee said that the Church beeing composed of men passeth not through the colde and heat of this lower and elementarie world and by the effectes which follow thereof as are barrennes famines plagues and other inconueniences nay that sometimes it suffereth not in these things more then others as this argument is handled at large Ps 73. yet notwithstanding this naturall disposition of seasons is not it whereby wee must iudge the seasons of the Church because her spring time is often in the greatest and sharpest winter of others and contrariwise that which is the spring-time to others is vnto her the most rough and tempestuous winter For shee hath her sunne by her selfe the approching whereof with a milde and quickning heate not parching or scorching bringeth her alwaies a most pleasant spring-time for her better sowing budding florishing afterward a tēperat sūmer for the bringing forth of her fruit after that a goodlie autumn to gather it in his ripenesse finally a good winter for the enioying thereof and preparing of another seede Contrariwise when this sunne withdraweth it selfe or distributeth not the influence of his light and heate as the necessities require there are no good times of sowing or of haruest or of vintage but a general barrainnes and mortal famine in a word a perpetual winter that a man cannot see so much as one greene leafe though all the woorlde besides bee in great good health and tranquillitie with plentie and abundance of al dainties and delicacies This sunne is this Bridegroome that sunne of righteousnesse who carrieth health vpon his wings Malac. 4.2 that braunch of light or daie-spring from on high Zach. 3.8 Luke 1.78 lightenning them whom hee found in the shadow of death Esai 9.2 and shining on his Ierusalem Esaie 60.1.2 And because that this is by the order which he hath established that this world of his is gouerned I meane by the sincere preaching of his word and the administration of his sacramentes accompanied with the efficacie of his holie spirite according as the sunne drawing neare or going farther off appeareth vnto the worlde we must necessarilie conclude that according as this holie ministerie hath his force or is depriued of it whether it be for a time eclypsed or whether it cast forth his beams mightily but mē loue darknes stil more then this light in such sort that litle effect thereof appeareth it is vpon this diuersitie and difference wee must iudge of the good and faire weather or of the il and hard time of the Church not according vnto the outward either prosperitie or aduersitie of this worlde belowe Notwithstanding when it so pleaseth God the sunne of the Church and the sunne of this world meet to cherish it in al kind of sortes as sometimes on the contrarie both of them are withdrawen together to bring on it a marueilous rough and as it were a deadlie winter 3 Examples hereof are sowen throughout the sacred histories and appeare yet most clearly in our time but I wil content my selfe with the allegation of a few notable examples vnto the which Salomon himselfe might seem to haue had an especiall regard I say then that if euer the Church enioyed a goodly and faire time of weather it was vnder Iosua and the gouernours of that time the people beeing planted together with the seruice of God most triumphantly in the land of promise as appeareth by that which is written in Iosu 24.35 Afterwarde for al the time of the Iudges vntill Samuel if it had one faire day it had an whole yeare of stormy weather and tempestes And what a witnter was that time in the which the Arke of the couenant was taken captiue Silo ruined briefly all brought into an vtter confusion God draue away afterwarde this storme of fowle weather by his Samuel who also reformed the schooles of the Prophets But this sun-shine was scarcely appeared when horrible darckenesse was brought in by Saul the Priests themselues beeing massacred sorcerers and southsaiers set vp and restored and the people exposed to ignominie among their enimies beeing as a body without an head vntill that Dauid not without grieuous rough stormes being made king by
as distinguisheth this daie from other in respect of the principall vse as in the time of the Apostles themselues this daie was celebrated by a more speciall assemblie of the faithful But that the Christians should otherwise abstain from their woorke without it were for that time which was requisite for their assemblie this was neuer commanded nor obserued vntil that Christian Emperours made an ordinance for it indeed most commendable to the end we should not bee otherwise distracted to giue our selues ouer the more to all holie things But what Al this is now become with them a verie Iudaisme in such sort that to open a shop window or to giue one blowe with the hammer is such a sinne as should raise an whole city in a commotion but not to game to go to the tauerne to plaie the whoremaster For this is now growen into a custome And as if the exercise of a Christian were to doe nothing vnder a coulour of deuotion they could not content themselues with two and fiftie sundaies but they must haue so manie holidaies added that almost the third part of the yeare is passed awaie in such idle festiual daies And though wee graunt them al this time to sanctifie the name of God bee it on the sundaie or on other holydaies or to celebrate the memorie of great and holie personages not to speake anie thing of a great part of them which are in their calenders what is it else with them but to blaspheme and to commit Idolatry as all their diuine seruice is notably patched vp and clouted therewith 5 As for the commaundement of honoring of father and mother vnder the name of whom is comprised al lawful superiority dare they deny that the pharisaical traditions by which the Lord declareth that this commaundement was so shamelesly brokē is not the fetch they haue vsed to snare within their net Duchies Earledomes other Lordships The foundation of their great towrs steeples the pretence of the destruction of families by milliōs If a man wil not seek far after Antiquity at least let the Gratis of these last commers who attribute vnto themselues the name of Iesus common vnto al tru Christians open the eies of such as are blindest who haue gotten by their seruiceable gratuities more goods and reuenues then a good part of al the hospitals in France haue And what shal we say of their exemptions from ordinary iustice of the superiority vsurped by Bishops Abbottes Priors Curates ouer the Iustice of kings especially by that goodly vniuersal Bishop ouer Emperors Kings Princes so far is it that he paieth tribute vnto whō tribute is due according vnto the example of Iesus Christ himselfe of him whose successor notwithstanding he saith he is not shaming to cal a good part of Italy and the Capitall Citty of the Romane Empire the patrimony of him who testifieth of himselfe that he had neither gold nor siluer Act. 3.6 6 Now if we speak of the sixth cōmandemēt touching murders how can it be more euidently transgressed thē by their liberties priuileges of granting mercy to the greatest Criminals that horrible abuse of Clergy Moreouer let a man but consider the taxes of the Chancery of Rome he shall finde at how many thousand ducats the murther of father mother is taxed Demaund the reason of all this it is that which they taught thē who constrained Pilat to crucifie this King of whō we speake as they yet at this daie persuade Kings and Potentates to crucifie him in his poore members namely this Nobis non licet interficere quenquam that is to saie It is not lawful for vs to put any man to death And indeed I confesse that neither ciuil nor criminal iustice pertaineth vnto them beeing as it is distinguished from the ministery of the word Lu. 12.14 22.25 and Iohn 8.10 and 2. Timot. 2.4 7 As for the seuenth cōmandement concerning the obseruatiō of holy mariage I wil not stay in this horrible filthy stēch which neither the sunne can abide to see nor the darkenes of the night couer nor the earth beare and endure al of these demaunding vengeance at Gods hands who shall heare them in his time But they will replie against mee that their doctrine doth not approoue this But who knoweth not who seeth not who acknowledgeth not who feeleth not all that stinking filthinesse the like whereof neither was nor euer coulde bee in the worlde which entered in floodwise into the Church by the gate of that goodly vowe of single life called not without cause by the Apostle a doctrine of diuels 1. Tim. 4.2 I knowe well their replies But ô heauen ô earth ô hundred thousand millions of rapes fornications adulteries incests ouerthrowinges of Gods and mans lawe testified before God and men and demaunding vengeance of such desperate so long a time cōtinued enormities But farther though all this were nothing what is this abhomination so shamelesly practised in our time of dispensing with the marriage of Vncles and Nieces in degree of consanguinitie A thing not onely condemned by Gods lawe in the case it selfe of affinitie onely Leuit. 18.14 but detested so expresly by the poore Paynims themselues who haue blushed at such a case as the Roman histories cā witnes And yet for al this when it so pleaseth them mariage is forbidden vnto the seuenth degree of such as be collaterall Alas ô Lord how long 8 As for the commaundement which concerneth theftes it were wonder a man woulde say it might bee maintained by them who liue not but by sacrilege to wit with the goods belonging vnto the poore of which they make themselues the receiuers without yeelding any account 9 I say the like of the last commaundement saue one speaking of false witnes being in no point more damnably violated then in the ouerthrowing of the witnessings and testimonies of the Prophets and Apostles irreproueable witnesses Finally the last commaundement passing euen vnto the roote of the euill which is in vs and without the which the Apostle witnesseth that he had neuer known in deed what sin meant Rom. 7.7 is it not asmuch or more openly violated then any of the rest by their doctrin whē they teach that neither the vnderstanding nor the wil of man are wholy and entierly subiected vnto sin and death by original sin but that there still remaineth a certain disposition and inclination vnto that which is true and good whence they drawe their merites of congruity preparation Afterwards when they teach that by the very action of baptisme yea by the vertue of the water original sin is if not altogether yet in part so done away that the child of a Turke or Iew being baptized dying before the age of discretion goeth into paradise and as for those who come vnto age that that corruption which resteth in them is not sinne but onely a litle sparke of fire vnder the hote ashes to exercise vs. 10
is 12 Wherefore this day is called the day of the gladnesse of this King 13 An exhortatioÌ„ to embrace the grace of this king and to make it auaileable vnto vs. WE haue yet one point more to handle vpon that which I began to shewe on Thursdaie last to wit how this king is spoiled at this daie of his glorie in that which is the principall part of his diademe royall I meane touching that which concerneth the office of his mediatorshippe witnessed by the Gospel called the power of God vnto saluation vnto euery one that beleeueth Rom. 1.16 and by Esaie the Arme of the Lord Esai 53.1 A matter of so great consequence that there cannot fall out any different or controuersie among men which is more nearer to be looked vnto I saie then that this dignity or rather maiestie of this king mediatour betweene God and his Church consisteth in three points namely in his royal dominion spirituall and soueraine in his kingdome yea ouer sinne it selfe and ouer death afterwards in the office and charge which he receaued to be the true and to speake properly the onely Prophet and declarer of the counsel of God touching the saluation of mankind and thirdly in his eternal priesthood Now not any one of these three pointes remaineth in his entire in the Church of Rome at this daie which by consequent is nothing lesse then the true and only spouse of this king Which thing we wil endeuour to open make plaine vnto you howbeit summarily bicause the same hath bin already handled at large by vs vpon the first chapter of this Canticle 2 But these words of the king crowned leading vs againe vnto it and for that this point can neuer be too oft declared and handled we will enter again most willingly into it In summe therefore I say that a man could not more openly haue encroched vpon this royaltie and prerogatiue of his then by ordering the estate of the house of this king besides and contrarie vnto his expresse will in eclipsing of some of his lawes and establishing of others altogether anew and as for such as were ordinarie retained for the ordering of the gouernement established by the soueraign prince to wit by the sonne Heb. 1.2 and 3.6 and Apocal. 13.17 in cutting clipping them at his pleasure not suffering himselfe to bee reprehended of any man to dispense to binde to lose against all lawe of God man As for his prophetical soueraigne authoritie by the spirit of whom all the auncient prophets spake 1. Pet. 1.11 who afterwarde himselfe in person declared all the will of God his father without keeping backe any thing thereof Ioh. 15.15 and hath since his ascending vp into heauen vntill hee returne not to teach but to iudge continued to declare the same vnto the world by his faithful Apostles enlightened with a particular vertue and power of the holy ghost Ioh. 16.3 Act. 20.27 Gal. 1.8 Eph. 4.11 1. Pet. 1.12 How could a man degrade Iesus Christ of this dignitie more openly then by falsifiyng of all that which hee preached both by adding to clipping from by turning white into black and light into darkenes as is in Esai 5.20 Yea so far as notoriously to forbid this declaratioÌ„ of his to bee read thorough al nations and peoples in a knowen and intelligible language fearing say they least men should become heretiques that is to say fearing least the light should ingender darkenes and the truth lying And what is this else then neither to enter into the kingdom of heauen nor to suffer others to enter in Math. 23.13 then to hide the light vnder a bushel Math. 5.11 There remaineth the third point of his office of Mediator namely his eternal priesthood which consisteth in two chiefe pointes in our redemption and in his intercession the which redemption hath two parts the expiation of our sinnes and our sanctification which wee wil handle from point to point distinctly First therefore there is that which we call originall sinne which ought to be considered of in two diuers respects namely touching the corruption of the whole man which is as it were the essence of this sinne whereof we shall afterwardes speak in handling the point of sanctification and touching that which followeth it namely that which maketh vs guilty and children of wrath worthy of the curse of God from our conception Psal 51.7 Rom. 5.14.18 Eph. 2.3 There are afterwards the fruites proceeding from this cursed roote which bind vs specially vnto eternal death which roote of sinne albeit it be so deaded by the holy spirite in those who are regenerate whereof wee will afterwardes speake notwithstanding it leaueth not to bud forth though it be not with such a final effect as before being a perpetual war between this flesh that is to say the remnant of original sin the spirit that is to say the power of god his effect in vs. Gal. 5.17 which combate is most liuely described painted forth vnto vs by the Apostle Ro. 7. proposing himselfe for an exaÌ„ple 5 If therefore we demaund these goodly Doctors and teachers of theirs how the fruits of this vice are pardoned vs they will aunswere with vs that it is by the death and passion of our Lord Iesus Christ But if wee desire to haue a farther declaration of this answere then Satan who was before disguised beginneth to shewe his hornes For it is hee in deede who hath learned them certaine distinctions by which this goodly first aunswere of theirs vanisheth away as smoake namely the distinction first between mortall and vemall sinnes which deserue say they nothing but temporall punishment whereof a man is purged by some displeasaunce and remorse of them with one Asperges of holy water one bishops blessing and other such inuentions Whence it would followe in sound logique that such sinnes haue nothing at all to doe with the death and passion of the Lord seeing the euil requireth no such paine in him who committeth it Thus you see howe these good Phisitions in steed of vsing one purgatiue remedie onely and without which euery sinne becoÌ„meth deadly cast the poore consciences of men in a sleepe as the empeirall practicks vse the medicines which they call narcoticall that is to say such as benowme and ded the diseased vntill at the length they become senseles and past feeling in all sinne and wickednes Ephes 4.19 and swollen and puffed vp vntill they be ready to breake againe with the false opinion of their satiâ—factions and merites Now in place of this we are taught by the holy scriptures that it is true in deede that all sinnes are not equall in qualitie Ioh. 19.11 But as touching the effect generally considered euery offence against God yea both our peruerse nature euery motion thereof bee it neuer so small depart it neuer so little aside from the commaundementes of the law which is spirituall that is to say respecteth principally that within
although no consent nor any effect of deed or of word do folow Rom. 5.12.14 and 7.14 is worthy of death yea of euerlasting death Rom. 6.23 As this Priest is he alone who by meanes of the paiment which hee hath made for the malediction and curse which was due vnto vs and hee alone without exception which taketh away the sinnes of the worlde Ioh. 1.29 is the propitiation for our sinnes Rom. 3.23 which he hath borne vpon the tree in his owne person 1. Pet. 2.24 namely for them vnto whom it is giuen to repent 2. Tim. 2.26 and to beleeue Ioh. 6.44.45 not that Repentaunce or Faith it selfe merite saluation any way or haue any place of satisfaction towardes God seeing eternall life is of free gift Rom. 6.23 but because that god hath appointed and giuen true Repentance as a good way to bee prepared to receiue pardon Psal 51.12.19 and Faith to apprehend him and to apply him vnto vs vnto eternal life Ioh. 3.16 In a worde therefore all sinne in his owne nature is mortall and deadly and contrariwise all sinne except it bee the sinne against the holy ghost which is vnpardonable is pardoned the beleeuing by the onely oblation of our eternall Priest once made Hebrew 10.10 and Rom. 5.1 6 Their other distinction is double namely betweene the guilt and the paine satisfactory separating the one from the other and betweene the sinnes going before Baptisme and those which are committed after and al to bring the satisfaction of Iesus Christ vnto this point to make that which proceedeth from vs of some worthinesse merite which they call condignely meritorious an abuse which can in no sort agree with the priesthoode of Iesus Christ the sole and immediate cause of the Remission of our sinnes and so by consequent of our saluation in this respect Psal 32.1 These good Doctors teachers therefore as touching the sinnes which goe before Baptisme grant indeede that they are entirely pardoned both in respect of the guilt and in respect of the paine and that by the meanes of some vertue of the sacred water with the action it selfe of Baptisme reseruing notwithstanding for the young Infantes which die before they come vnto the age of discretion a certaine place which they call Limbus where they are in some smal enioying of the ioyes of paradise as are those infantes which are dead when they are borne or die before they be baptized But as for the sinnes which are committed after Baptisme the guilt and trespasse onely pardoned there remaineth the satisfactorie paine to be paid as they saie and in what mony By Fastings Almes Pater-nosters and Aues Pilgrimages Foundations and other paines and penaunces imposed in Auricular confession And hereunto you must adde Pardons Indulgences and the merites of Saintes But yet is a man freed and quited of all when hee is dead No. But hee must goe and pay the rest in an other worlde in the fire of Purgatorie But they say that hee which is there can merite no longer therefore hee must come out of this fire by the praiers and good woorkes of the liuing and especially by a number of Masses Obits Requiems Holy-water other like deuotions But what shal he come forth Nay that they cannot tel though they tax euerie mortal sinne at a certaine number of daies and of years But put case one for whom wee still praie at all aduentures be come foorth already long since Mary this shal bee set of vpon the tayle of another score to bee allowed other And whereto then shall the satisfaction of Iesus Christ serue Forsooth to make al this auaileable and to send you into the fire of Purgatory for a certaine time whereas otherwise you shoulde haue gon into hel fire for euer And yet when it so pleaseth the marchant royall of Pardons hee doth more then Iesus Christ himselfe For he absolueth à culpa pana that is quitteth both the sin and punishment thereof and commaundeth the Angels to drawe what soules it pleaseth him out of Purgatorie And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse Yea the spirit of lying by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light Ioh. 3.19 according vnto the Prophecie of Esay Esai 29.10 and that of the Apostle 2. Thess 2.11 and 2. Tim. 3.13 For he hath so controuled and countermaunded the oblation once made for all by Iesus Christ himselfe that he hath borne men in hand and perswaded them that they must euery daie really and actually reiterate the same and whereas the holy supper of the Lorde was properly and peculiarly ordained and established that we should be made partakers more and more of that mysticall vnion of Iesus Christ together with all his merites vnto eternall saluation 1. Cor. 10.16 and secondly to celebrate in solemne wise the memory of his holy and onely sacrifice once for all made with solemne thankesgiuing they haue conuerted the same into a daily sacrifice actual and real of the verie and true body of Iesus Christ vnto God his father by an High-priest annointed and shauen to this end and purpose and that with a greater efficacy then the first which Iesus Christ that perfect and only Priest sacrificer of himselfe made vpon the crosse seeing that according vnto their owne saying this of his reserueth stil the satisfactorie paine but this which is made by their priests maketh an entire satisfaction yea saie they both for the quick the dead And this is it which they cal their Masse the which is so rooted in the hearts of the abused and abusers that there was neuer a more execrable blasphemy in the woorlde nor more directlie contrarie vnto the priesthood and sacrifice of the Lord nor more stubburnely and cruelly maintained and defended 7 There followeth the second point of our Redemption namely that which is called sanctification because that by it being drawen out of our natural pollution we begin to be cleansed and framed vnto iustice and vprightnesse It is also called Regeneration or Newe-birth Ioh. 3.3 because that by it wee become newe men as touching the qualities of the scule our vnderstanding being enlightned to know and embrace the truth of God Ephe. 1.18 and 4.24 and Coloss 3.10 As therefore man made not himselfe but the only power and bounty of god created the world Psal 100.3 so must wee confesse that this verie grace and power alone maketh vs new creatures in respect of the qualities which are within vs in him who is made vnto vs also Sanctification 1. Cor. 1.30 For the effecting wherof first al the pollution and filthinesse of the nature of man in the first Adam was abolished in the flesh of this High-priest our second Adam conceiued in the womb of the virgine by the holy Ghost to the end that wee beeing
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