directeth hir speech is exceeding rich passing bountifull and liberal hauing in his hand al the goods and blessings both of this life which is present and of that which is to come Yet this spouse desireth and demandeth nothing else but to be kissed and kissed againe with the mouth of hir beloued neither must we woonder at this familiar demand of hirs For the spouse which is the Church of God hath not receiued the spirite of feare by the condemnation of the Law Rom. 8.15 but the assurance of that holy hardines and boldnes which doth thrust vs forward euen to the throne of Grace Heb. 4.16 not for any opiniō of our selues but by an holy assurance groūded on him which is our peace Ephes 2.14 as his spirit beareth vs witnes in our hearts Gal. 4.6 yea so far as to verifie that which is said that the kingdome is euen as it were snatched caught away by violence Mat. 11.12 the lord himselfe yet suffering himselfe to be as it were ouercome in plaine wrastling by his Israel according as it is described Gen. 32. Now touching this kissing which is here spoken of wee haue to note that men by a certaine addresse and instinct of nature to declare their mutual loue amity one towards an other haue accustomably vsed certaine maners of outward actions hauing some agreeablenes with the same thing which they would witnes to be within them some after one fashion others after another As for example this custome of putting off the cappe and vailing bonnet this bending and bowing of the body this kissing in witnes of loue and reuerence one towards another by which outward gesture a man maketh himselfe inferiour to another to doe him curtesy The like is that of giuing the hand one to another to witnesse that a man is ready to make mutual deliuery of his hart and al that he hath But among all other gestures kissing hath I know not how the most euident expresse representatiō of that which is within For whereas the life consisteth in respiration and breathing and that our breathing is by the mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soul into his friend And this hath beene vsed to be doone aboue all others amongst the people of the East and especially among the people of God yea in the ancient Christian Church both East and West witnesse that of Saint Paul Rom. 16.16 and in many other his Epistles as also in Saint Peter 1. Pet. 5.14 which thing as touching the ceremony is yet obserued among the Monkes and in that which they cal the Pax in their great solemne masses in the popish Church where in the mean while notwithstanding the communion of the holy Supper to the preparation whereof this kissing was vsed as a testimony of all true concord and mutual charity is taken away and abolished But it is come to passe in this as in many other auncient and laudable customes which haue beene so villanously and filthily abused that it is a very hard thing to vse it holyly and sincerely for which cause also they may not be rashly lightly brought in vse again Howbeit notwithstanding this holy spouse in this place speaketh of an holy and sacred kinde of kissing and more chast a great deal without comparison than any kisse can be between any husband and wife the chastest that euer were or possibly can be vnderstanding by this kisse a most certain and most euident testimony of hir hoped coniunction with hir beloued 5 But wherefore will she be kissed with the mouth of hir husband seeing properly to speake there is no kissing but with the mouth Let vs note here first of all that hereby is shewen vs the ordinary meane by which God ioineth himselfe vnto his Church and his Church vnto him which is by the preaching of his word accōpanied with the vertue working of his holy spirit which woord of his is here vnderstoode by the woorde Mouth which is the instrument thereof insomuch that this word is called the power of God to saluation to euery one that beleeueth Rom. 1.16 and the incorruptible seede of the Church 1 Pet. 1.23 which is properly attributed vnto the holy ghost Ioh. 3.18 but this is not all For if we consider very nearly of the whole matter we shal finde that whereas the spouse neuer wanted this word without the which the church could be no church it is euident that in this place she demādeth some farther matter than this Therefore she seemeth here thus to say you haue saluted me hitherunto and as it were kissed me with letters messages but now I desire and craue the presence of your selfe in proper person otherwise I cannot bee satisfied or contented Although then the Lorde and Sauiour of the woorld hath from the beginning contracted himselfe with his Church in the persons of Adam and Eue of and from whom he would haue it to be drawen and descended and albeit he hath afterward renewed his fiansailes by other his promises reiterated with Abraham Isaack and Iacob as with the fathers of the beleeuing yet was this but a stipulation and contract of marriage by words of the future and although afterward the fiancer Christ himselfe did as it were represent himselfe in the ceremonial Lawe by which he approched more nearer vnto his fianced his Church did as it were espouse and marrie hir by words more plain and expresse yet was it done as saith the author of the Epistle to the Hebrues but after an imperfect maner Heb. 1.1 by shadowes the body and truth of which is Iesus Christ himselfe Colos 2.17 And this was sufficient to saluation for the auncient fathers by meanes of their faith insomuch that the place of the blessed is called the bosome of Abraham Luke 16.22 who saw the day of the Lord reioyced thereat Ioh. 5.56 yet neuerthelesse this did not altogither satisfy content them knowing that their hope respected that which was to be accomplished and fulfilled in his time namely then when the heire shoulde come himselfe in person into his vineyearde Mat. 21.38 And therefore our Lord Iesus Christ said Luk. 10 24. Many kings and prophets haue desired to see that which you haue seene and haue not seene it and to heare that which you heare haue not heard it The which thing is also witnessed by Saint Peter 1. Pet. 1.11 This is it then which the spouse in this place meaneth as if she should say O Lord my Sauiour my beloued I haue receiued commendations inough messages inough testimonies inough that thou wilt come in person and accomplish thy marriage but when when wil this blessed hour and time come in the which thou wilt ioyne thy selfe really vnto me with the chast holy kisses of thy own mouth For in very truth it may and ought to be well said that the sonne of God hath kissed vs yea more
his eies Ps 96 97. and in others following Whereunto belongeth that also which the Lorde himselfe saith of Abraham that seeing the daie of the Lorde hee reioyced Ioh. 8.56 But whereas the fathers saw him not but afar off in the promises and shadowes of the Lawe Heb. 11.13 it is no maruaile if they desired some thing more for which Simeon giueth God thanks in his song seeing the Saints at this daie since his first comming insteede of beeing satisfied therewith desire yet more feruentlie his returne as witnesseth that demaund of ours euerie daie in our praier That his kingdome come or else wishing to bee dislodged quickly from below as the Apostle crieth out Rom. 7.24 and Phil. 1.23 which is nothing else but to bee drawen vnto him leauing here below the old cast garment of this bodie vntill it be chaunged taken againe in incorruption 2. Cor. 5.5 Now the spouse hauing ended her former speech by the which shee was raised as it were aboue the cloudes by the winges of faith and hope shee entereth here now into another as hauing cast her eies both vpon her companie and traine and vpon hir selfe and others which beheld hir And this hath Salomon here set downe not without great reason as shal appeare by the handling of this matter For it cannot bee but such considerations wil often arise in the mindes and thoughts of such as are most perfect for which cause it is more then necessarie we prouide before hand that wee be nothing shaken by them as manie in our daies are This Queene therefore hauing bosted her selfe that if shee were drawen by the king her beloued shee would come running vnto him with a goodlie and triumphant companie and hereupon beginning to consider what this troupe and traine of hers could be in comparison of them whom shee calleth here Daughters of Ierusalem and of those of whom shee afterwards complaineth she becommeth at the first as it were ashamed But afterwards considering the quality and not the quantity thereof shee pronounceth cheerefully these wordes The vpright loue thee as if she should haue said wee are indeede a small companie but fayre and good for I bring thee nothing which is not entire and vpright and which beareth thee not a true and sincere affection And a little and good is better then a great deale and naught 2 This is the comfort consolation which hath been yet is most necessary vnto the church according to these words of the Lord Luk. 12.32 Feare not litle flock for it is your fathers pleasure to bestow on you a kingdome There are then no greater deceiuers to terme them in most courteous manner then they who to discerne the true church to the which wee must of necessity ioyne our selues if we wilbe saued from the false from which we must of necessity separat our selues if we wil not perish stand wholy vpon a multitude For first of al euery one is constrained to confesse that euen in the affaires dealings of this world there are alwayes to be found more fools then wise men How is it then when the point concerneth supernaturall wisdome and goodnes If wee will not beleeue that which the Lord himselfe hath saide in expresse termes speaking of the broade gate which leadeth to destruction through which many doe passe and of the streit and narow gate leading vnto life and which fewe doe finde Mat. 7.13 let vs at least beleeue that perpetual experience which wee haue hereof For what was I praie you the number and multitude of the true children of God when the deluge came vpon the world in the which only eight persons were spared which perished not by the waters And afterward what was Abrahams house in respect of the Cananits onely Yea what was the whole people of Israell to comprise therein the hipocrites and false Israelites in comparison of all the nations of the world shut out of the couenant of saluation Eph. 2.12 Yea and then especially when the Bridegroome came into the earth in person to gather and to visite his church who reiected him but the builders who cried away with him away with him crucifie him crucifie him but the multitude what multitude was that first number of sixscore persons by which the the Christian church began in Ierusalem To bee short when our aduersaries at this day who oppose their great number to our small companie shall haue wel counted what are they all together in comparisō of the rest of the world which acknowledge not Iesus Christ The multitude therefore is so far from beeing a true marke of the Church of God that on the contrarie side the greatest number ought rather to bee suspected of vs. 3 Notwithstanding we say not that euery small companie ought alwaies to be followed but it must be withall qualified with this name which is here giuen vnto it to wit the name of vpright which wee ought well to waigh to know not onlie where the true church is but also those which are the true mēbers thereof The true church therefore is that where the vpright and true veritie of God touching our saluation is purely taught and they are indeede of the church who embrace it in their minde and hart and by effect do declare the same And what is this vprightnes but the will of our God witnessed in all perfection by the writings of his prophets Apostles I mean in his law in respect of our applying our selues to perfourme it according to the measure of his grace and in his gospell in respect of that our beleeuing vnto saluation Euery assemblie therefore be it great or litle which holdeth not it selfe to this vprightnes cannot bee the church of God nor he a member of the true church who beleeueth or doth otherwise 4 And we must note wel that this tru vprightnes the loue of God are things altogether ioyned each to other inseparable whēce it foloweth that what doctrine soeuer withdraweth vs neuer so litle from the loue of God as all false religions haue this in cōmon that they stay men either on thēselues or vpon other creatures in whole or in part cannot be the true right way wherof mētion is here made likewise that whosoeuer witnesseth not by his life that he loueth feareth god is no true vpright man nor a Christian though he haue all the knowledge of truth in his head And because the loue of God is declared by the loue of our neighbour whosoeuer loueth not his neighbour is a lyar if he saie that he loueth God Ioh. 13.35 and 1. Ioh. 4.20 5 There follow now after this the words of the spouse turning her selfe to the daughters of Ierusalem which wee must by name discerne distinguish as wel from those which shee called the vpright to wit the ladies of her traine as from them of whom she complaineth afterward and calleth the sonnes of her mother Seeing then that wee vnderstand by this spouse the
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
nor anie Church at al. And yet the humanity and manhood of Christ began not actually to bee before then that it was conceiued by the vertu of the holy ghost in the womb of the most blessed virgine This I confesse to be most true and yet I saie with the Scripture that Iesus Christ which name importeth together with the quality of an onely mediatour that which is absolutely and necessarily required namely that he bee apprehended and considered by faith true god and true man in one only person not onely was but was also sacrificed from the beginning of the woorlde seeing that the Church beeing from al eternity elected and chosen was not saued but by him Apoc. 13.8 And these things are easily agreed and accorded if we consider diligentlie that which is said Heb. 11.1 namely that faith that is to saie this gift of God through which euery faithfull one assureth himselfe of his saluation by that onelie mediator Iesus Christ true God true man causeth that which the beleeuer hath not yet but by hope to be vnto him alreadie as it were present in beeing and sheweth him I meane vnto the spirit of the beleeuer that which he seeth not The humanity therfore and manhood of Iesus Christ without the which he should not bee our mediator nor the obiect of our faith was not in nature in Salomons time nor many ages after but yet notwithstanding was really effectually present in respect of the eies of faith whereof Saint Paul is a witnes ouer and besides that inuincible reason which I haue before alleadged who calleth Christ him whom the fathers tempted in the desert 1. Cor. 10.9 and saith that the fathers being in the desert did eat the same spiritual meate and dranke the same spiritual drinke which we doe to wit Iesus Christ Now Iesus Christ to come and Iesus Christ come which was to be borne and to accomplish whatsoeuer was absolutely requiâ—â—â—â—nto our saluation and which was borne and hath accomplished it in his time are not two Iesus Christes as also there neuer was nor euer shal be anie more then one god one faith and one Church the difference therefore consisteth in the diuerse dispensing and manifesting of Iesus Christ and not in the essence of him whereas Abraham could not see the day of this Bridegrome and Lord but he saw it by the eies of faith though Christ were not yet actually in nature Ioh. 8.56 This is it which the spouse meant in this latter verse praying this Bridegroome that hee returne vntil the wind of that daie arise and the shadowes fly awaie calling the condition in which they were shadowes namely during the time that this Bridegroome shewed not himselfe but vnder the shadowes and figures of the Lawe ceremoniall Heb. 10.1 the substaunce of which to wit Iesus Christ Col. 2.17 appeared not but afar off Heb. 11.13 not that there was not light enough through this shadow to conduct the Saints vnto the light of glory according vnto their measure seeing this light is called the bosome of Abraham Luk. 16.22 but obscure in comparison of this great day which hath brought this spouse vnto vs comming in person and declaring vnto vs clearly and particularly the whole counsell of God his father touching our saluation Ioh. 15.15 Mat. 13.17 as he did afterwards by his Apostles yet doth shal do vnto the end consummatioÌ„ of the world by his true pastors and Doctors Eph. 4.11 in such sort that wee must distinguish the shadow of this night from that which is called the shadow of death whereof mention is made Esai 9.2 wherein we are al of vs borne Eph. 2.1 11 And we must heedfully obserue this manner of speach vntill the wind of that daie arise which is taken from that which naturally hapneth and commeth to passe namely that when the daie beginneth to break some smal wind is wont to arise which proceedeth and commeth from the beames of the Sun beginning to chase and driue awaie before it the grosse and thicke vapours of the night which winde is compared to this great and incomprehensible vertue and power of the holie Ghost which stirreth and as it were bloweth on the world togither with the light of the gospell to enlighten or rather to creat the world anew Esai 65.17 I meane by that wind which was sent vnto the Apostles which shal neuer cease to blow vnto the end and consummation of the world Act. 2.2 Matt. 28.20 and Act. 20.28 So in the creation of this corruptible world it is said that it stirred and moued it selfe vpon the waters as it were warming and cherishing them to hatch as it were and breed thence the creatures which were after formed of them by the which vertue also they are yet maintained in their beeing which either faileth or is renewed by the want and presence hereof as it is said in the Psal 104.29.30 12 But what is the cause the spouse vseth here the woord of returning For this presupposeth some retire withdrawing going before And this is the reason why some haue taken this woord as if returne were as much as forsake me not But it is better we keepe the signification of the worde notwithstanding with some declaration of it For to say the tueth the Bridegroome did neuer vtterly forsake this spouse no not when she for the most part forgot herselfe her duty greatly for which reason we shall ordinarily finde in the Prophets in one the same Prophesie the wound of chastisement and the medicine of grace neuer befalling the like to Sion as vnto Sodom and Gomorrha Esa 1.9 But because he is neuer so neare at one time as at an other not onely when the drawing backe is on the spouses side Ier. 2.3 but also when it pleaseth the Bridegrome so to proue his spouse Psal 44.1 as the Lord hath thought it good to make his trueth to shine in the worlde more in one time then in an other as it is to be seene in the ancient history especially from Iosua vntil the time of Dauid this is the cause why the spouse beseecheth him to approch nearer and nearer as also how euer it be the Lorde for his part hath doon though the one halfe hath more more abused this grace fauor of his This is theÌ„ that praier which we in like maner should daylie make beseeching the Lord who iustly seemeth to draw himselfe from vs by little little hauing verily takeÌ„ out of the world within these fewe yeares so many great and excellent lightes of his Church who might yet haue continued because we were not woorthy of them that it wil please him to approch and draw nearer againe vnto vs then euer before 13 Finally this surname or name of addition which she vseth calling them craggie or cleffie Mountaines as beeing full of downe-falles hollow places in which the chamoyse and other beastes of marueilous and almost incredible agilitie are mounting and
sunne shal not burne thee by day nor the moone by night Which thing the children of Israel did visibly experience being defended by day by the cloud in the scorching desert by night by the piller of fire And Psal 125.1 He that trusteth in the Lord standeth fast and is for euer assured as the mount Sion which shaketh not In a word the whole Scripture is full of such sentences And besides the Scriptures wee haue thereof continuall experience seeing that euen those whom a man would take to be vtterly forsaken are the first the best prouided for assured But this couering is not seene but with the eies of faith as it is said of Moses that he saw him which was inuisible He. 11.27 Albeit these visible heauens might serue vs therunto sith their cōtinued stability so wel ordered course are as it were engraued testimonies of the infinit might vnspeakable assurāce of the lord as it is said Ps 19.1 119.89 10 But alas behold for a certain our iudgement condēnatiō namely that the most part of vs who vaunt our selues to be the reformed Church that is to say receiued into and conducted by this Coche into paradise beleeue not neither the pillars nor the bottom nor the couering thereof For if it be true that the doctrine which wee who are chosen by the great mercie of the Lord for the doing of this preach vnto you is the onely true obiect of faith why are we not beleeued either when we teach or when we comfort or when we reprehend If we be beleeued wherefore doth euerie one make vnto himselfe his particular ground resting staffe And how so wil some man say For this were to play the parts of Idolaters and superstitious men And are not you such yee couetous mizers who haue nothing before your eies but gaine I speake vnto you merchaunts who knowe so well to make your commodity by the rising falling of crowns to the losse of your poor neighbors who knowe your cabala so well to make your profit rather by selling for time then for ready mony making 9. pecks of 1. bushel I speak vnto you vsurers white wolues though there be some who begin very young who vnder coulour of aiding helping your neighbor make it your trade to liue by to enrich your selues by the necessity of another Out vpon you caitiues wil you be alwaies with vs as it were in this Coch to ouerturne not only the Coch but your selues vs too To say it in a word so manie trickes of close conueyance deceit so many left sinister means raigning swaying in the middest of vs how loud so euer wee cry out against them in the pulpit and what Lawes soeuer bee prouided and established to the contrary are sufficient testimonies that we yet beleeue not neither bottome nor couering of this Coch as if wee neuer had yet heard any speech thereof And what shal I saie of so many renegants Apostates some vpon a iollity of minde others vpon feare who haue finally hardned themselues so far as to put out both their own and others eies Let vs here remember the net which gathereth the good and bad fish Matth. 13.27 which appertaineth also vnto this Coch as also him who was found at the marriage feast without his marriage garment The scandale is great yet so it must bee but cursed bee they who are guiltie thereof Matth. 11.8 There must also bee heresies that they which are currant may bee knowen 1. Cor. 11.19 But let vs preach God that we bee not of this number being vpheld staied vpright by his mercy and that looking down we stay our selues vpon this bottom and ground of pure golde which is our only foundation and looking vp we must cast our ancre on that throne where the same Lord and master of ours doth sit diuersly considered I meane as he sustaineth vs below to lift vs vp togither vnto himselfe in euerlasting life and preseruing from aboue that which is here below for a time 11 There remaineth the ornament of the in-side of this Coch which the spouse saith to bee adorned that is as a man would saie tapistred with the dilection of the Daughters of Ierusalem that is to saie with histories painted or rather engraued in the holy scriptures which testify vnto vs the infinit dilection which this true Salomon bare vnto his Ierusalem This allegorie is founded hereupon that from all times great Lordes and Ladies are wont to adorne the hals of their house and their coches and horselitters with clothes of tapistry or paintinges or or carued histories as also their sepulchers and monumentes But especially men are desirous to haue and see the pourtraits of such personages as they beare affection vnto After this sort is that spiritual Coch of our Salomon the frind of Ierusalem described in the Gospel in so much that he wept ouer it when he went thither there to be condemned and crucified Luc. 19.41 And what shal we saie hereupon And who is able to conceiue on the one side so manie the bounties of the Lord or acknowledge on the other side so many our ingratitudes Let vs therefore pray the Lord that hee will open and enlarge our vnderstanding to conceiue at the least in some measure both the one and the other and giue vs grace that adoring and magnifying the one abhorring and detesting the other we may be made worthy to consider vnderstand the contents of these so goodly and liuely pictures I meane the sacred histories which are so many infallible testimonies of those more then infinite incomprehensible compassions of this Bridegrome towards his Ierusalem Ephes 3.19 5.25 namely towards the assembly of his elect both before and during and after the terrestriall Ierusalem tapistred I say carued in this Coche into which hee causeth vs to ascend seateth vs therein to contemplate it on all sides according vnto the example of Dauid Psal 27.4 as in the terrestrial Ierusalem this was figured by the precious seelings and other rich ornaments of the same to the which God bee al honor and glory now and for euer Amen Almighty God c. THE XXVIII SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 9. and 10. verses 9 King Salomon made himselfe a Coche of the wood of Lebanon 10 He made the pillers thereof of siluer and his bottom of gold the couering of purple and the inside was adorned with the dilections of the daughters of Ierusalem 1 The shogges and iuttes of this Coch hinder not the repose rest of them who are in it and there is nothing to be compared vnto their happie estate 2 A large description of the great trauailes of the Clergie of Rome for their faigned mother Church 3 What the merites of the superstitious are 4 The Coch is conducted
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
destitute and distressed beeing persecuted we are not forsaken being beaten downe we perish not 2. Cor. 4.8 In a word if we ought to iudge of the nature of thinges according to their last effect and working this browne or tanned colour is the meanes to come vnto our true and perfect whitenes the sufferings of this world beeing in no point comparable vnto the glory which wayteth for vs 2. Cor. 4.17 the waie vnto which is the crosse or sufferings I meane for righteousnes and for Iesus christ Matt. 5.11 This is the cōfort which we ought at this day to oppose against these Daughters of the terrestriall and earthlie Ierusalem who think vs so poore and miserable not knowing what our riches are how yet at this day it is in Aegypt that there is darcknes and light in the land of Gosen onelie Let vs giue them leaue therefore to iudge of our coulour black or browne as they list it sufficeth vs that the spirit of God iudgeth altogither otherwise to whose iudgement we appeale being assured we shal get and win our cause 4 The third point of this aduertisement or lesson namely that which the spouse addeth That this browne colour of hers is hapned her not from her birth but by the means of the sonnes of her Mother who droue her out of doores and set her in the parching of the sunne beeing constrained to keepe her selfe among strange vineyards whereas shee ought to haue kept her owne vineyard this I saie containeth also an excellent doctrine and instruction For the vnderstanding whereof wee must first of all note that by this natural beutie and fairenes with which this accident sunne-burning is contrary matched is not vnderstoode or meant the qualitie or condition of the children of God in their first generation and birth according to the which they are borne in themselues the children of wrath as are others Eph. 2.3 and consequentlie are most foule vile and filthy by reason whereof the Church which is the assemblie of the faithfull is compared in respect of her first estate vnto a foule and filthie maidē child comming out of the womb of her mother Ezech. 16.6 but we must refer the original and beginning of this beutie vnto her free vocation and calling or spiritual newe-birth Ioh. 3.6 and to that which foloweth in Ezech. 16.4 and the other verses following Hereunto accordeth that which is said of Abraham himselfe Iosua 24.2 to that beuty that is to say to that happie estate compared to the marriage of the Lord and of his church of the fiansailes whereof the contract is already made passed in most excellent magnificencie in the mount of Sinai then when the tabernacle with all the seruice thereof was established the bodie whereof is our Lord Iesus Christ Col. 2.17 Heb. 9. to that beauty I say and brightnes which againe shewed it selfe yet greater in the time of Dauid and Salomon so long as hee continued wise this sunne-burnt hew of hers which is here spoken of is opposed which may bee vnderstoode after two sorts namely referring it either to the great and horrible confusion which hapned more then once after the death of Iosua vntil the time of Dauid as is to bee seene in the history of the Iudges or els speaking of other most strange desolations which happened both in Iuda vnder the most part of the kings which were of the race of Dauid as also especiallie in the kingdome of Israel vntill the time that the poore Church was exiled and banished among the barbarous and sauadge nations yea and after the returne from out of the captiuity of Babylon aswel vnder the empire of the Greekes as also the Romans euen to the comming and departure of Iesus Christ which confusions and desolations of the church wee maie say to haue beene in this place prophetically foretold by Salomon And as for that which might heere bee replied that mention is heere by name made of that banishment and driuing forth of hers which befel her not by straungers but by such as were within whom the spouse calleth the sonnes of her mother I aunswere first that the most notorious desolations of the church are not those which hapned vnto the church of the Iewes both by the people bordering about thē sowed and scattered among them whom they should haue rooted out and exterminated and by those which were farther remoued I meane the Assyrians Chaldaeans Aegyptians others of whom the holy sacred histories make mention but those which hapned by the negligence wickednes of the gouerners rulers as is in the historie of the Iudges expreslie to be seen and in the ciuil war Chap. 12. yea vnder Sampson himself whose life doth verie well declare the little regard which the Leuits then had of their duty But this is especially to be seene in the storie of the ciuil war against the Beniamites As for the history of the wicked kings this is yet more notably to be seen aswel in the kingdome of Israel where the whole publick seruice of God was ouerthrowen and ruined and the Leuites themselues driuen forth and expulsed so far that the rest of the poore Prophets were constrained to bee hidden in holes and dennes and that by the singular bountie and goodnes of one man there to be norished and sustained with bread and water 1. King 18.13 as also in the kingdome of Iuda in which the faithful seruants of God had no worse nor no crueller enimies then the Kings and the Priestes namely vnder Achaz 2. King 16.12 and vnder Manasses 2. King 21.9 Secondly it is to bee noted that when the Lord exercised his iust iudgements vpon his people by straunge nations neare or far off it was in manner alwaies because of the outrages and enormities committed within both by the priests and by other the gouernours and officers so that this poore desolate spouse doth iustly and by good right impute al this mischiefe and misery which hath so disfigured and marred her fauour to the sonnes of her Mother who draue her forth out of her owne vineyard and set her foorth to the open parching of the sunne that is to al the iniuries and contumelies which might happen to a poore vagabound subiected and made a slaue to strangers her enemies 5 To go on we are to obserue that it is not in this place alone that the heritage and possession assigned and allotted to the Church of the Iewes I meane the land of Chanaan is compared to a vineyard well planted well husbanded enuironed and compassed about with good ditches for her defence and safegard and blessed most plentifully with al manner of blessings but also Psal 80. by Asaph in the time of Dauid and Salomon and afterward by Esay 5.1 Ier. 2.21 Eze. 17. which was afterward most largely and amply expounded by the Lord himself Mat. 21.33 Neither is it without most great and waighty reason that the holy Ghost vseth this similitude as being marueilous
of him which hath written in his thigh The King of Kings and Lord of Lords Apoc. 19.16 We will defer the rest which remaineth farther to be spoken vnto our next sermon in the meane time let vs pray vnto the Lord that it wil please him to giue vs the grace wel to vnderstād this holy doctrine so necessary for these times we now liue in to discerne his true Churches from those false maskes thereof which present themselues to vs on euerie side to the end that hauing found it wee may continue firme and constant in the true doctrine of saluation vntill the enioying of the full coniunction of the members and the head together in the kingdom euerlasting And because that on the contraryside we haue beene hitherto and yet are so slothfull in this behalfe and so vnthankful we will humble our selues before the face of our good God and Father to desire his grace and mercie as followeth Almighty God c. THE TENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the seuenth verse 7 For why should I be to the flockes of thy cōpanions as one which should hide herselfe 1 A larger ampler expositiō how Iesus christ alone hath frō al time had the authoritie of declaring the will of god his father for the saluation of such as are his 2 Iesus Christ the onlie expiator and purger of our sinnes An aunswere to the obiection of the promises made to them who obserue and keepe the morall Law 3 An answere vnto the obiection touching the promise made to thē who shall liue godlie without respect had to the ful accomplishment of the Law morall 4 An aunswere touching the obiection made vpon the obseruation of the Lawe ceremoniall 5 An answere touching the same point to them who attribute to the sacraments and the Lordes Supper the vertue of expiation or purging of our sinnes 6 An answere vnto them which yeelde vnto seruantes the power which is reserued vnto the Master vnto imaginarie merits of Martyrs 7 That Iesus christ hath no cōpaniō in his intercessiō for vs which yet endureth 8 Who are the first false companions of whom the spouse in this place complaineth namely those which make Lawes to tie mens consciences 9 Howe by little and little Satan hath forged his Antichrist by meanes of the Popish Hierarchie first of the false degree Episcopall 10 Of false ancients and elders 11 Of false Deacons 12 Of false Doctours 13 A cōpanion ioyned with Iesus Christ in his dominion royall and so farre as to become master 14 Vsurpation vpon the state Propheticall of Iesus Christ 15 Vsurpation vpon the sacrificeshippe or Priesthood of expiation 16 Vsurpation vpon the sacrificeshippe or Priesthood of intercession 17 The conclusion of this complaint of the Bride or Spouse 18 Of the poore dangerous estate of the faithfull mingled among the vnbeleeuing and vnfaithfull WEE haue spoken at large before of the regalitie of Iesus Christ wherein wee haue shewed declared that hee hath no companion The like may be said of his estate Prophetical which appertaineth vnto him not onely in respect of the time that he spake in person but in al times since the creatiō of the world And this is it which Saint Iohn writeth Ioh. 1.18 namely That none hath seene the father at any time but the only sonne which is in the bosome of the father hath reueiled him It is hee therefore to whom properly from all times this dignity appertaineth as for others which are called Prophets Apostles Pastors and Doctors this is attributed vnto them in as much as the sonne hath serued himselfe with their ministerie and yet doth serue and shall vse them euen vnto the ende of the worlde for his heraultes and ambassadours not for any need he euer had of them as those who haue a charge among men cannot bee euery where nor doe or speake euery thing in person but to accommodate and apply himselfe to the infirmity and weaknes of men by teaching them by men limited notwithstanding with certaine conditions For first vntil Moses time the Patriarches could not teach or set downe any thing besides that which was reuealed vnto them by God as wee see it put in practise by Abraham a Prophet in his owne family Gen. 18.19 and 20.7 Besides that the doctrine receiued by the Patriarches from God was kept and continued as appeareth not only by the priesthoode of Melchisedech Gen. 14.18 and 25.22 but also by this that it was not yet vtterly abolished among the Cananites themselues Gen. 20.3 Afterwardes when it pleased God to rule and gouerne his people issued and discended from Abraham Moses was chosen not only to receiue from God after an extraordinary manner the whole rule and order of the church but also to put it in writing but in euery point according vnto that which the Lord appearing vnto him first in the mount and afterward in the tabernacle commaunded him to say to doe and to write without adding thereto or clipping therefrom any thing at all for which cause he was called A faithfull seruant in the house of God Heb. 3.5 or without being after lawfull to any man liuing To take away or adde vnto it any thing whatsoeuer Deu. 12.32 In such wise did the true Prophets order and gouerne themselues vnto the time of Iohn Baptist hauing done nothing els but expound or apply the blessings or iudgements of God according to those speciall reuelations they receiued from God in that behalfe After this time came this great sonne of God who as chiefe maister and Lorde in his fathers house brought an end vnto all those shadowes of which himselfe was the body and substance Coloss 2.17 and as of full and plenarie autority Math. 7.29 hath fully taught the will of God his father touching the saluation of mankinde first in his own person Heb. 1.1 Ioh. 15.15 afterwards by his Apostles whom hee appointed founders and builders of his house as wel in doctrine as in the establishment and order of the same but according to that which they learned of their master as their commissiō was limited Mat. 28.20 being fully instructed by an extraordinary measure of the holy Ghost which they also most diligently obserued Act. 20.27 1. Cor. 11.23 not beeing lawfull to the Angels themselues to teach or ordaine any thing aboue besides the doctrine of the gospel anoūced preached by the Apostles Gal. 1.8 Finally after the Apostles succeeded pastors doctors not to found any thing anew but to build good solide instructions exhortations consolations reprehensions vpon the foundation of the Apostles 1. Cor. 3.10 and Ephes 4.11 2. Tim. 3.16 Secondly we are to note that al workmen as wel before as after the cōming of the master woorkman had only charge of the work touching that which might be outwardly doone causing the word which was committed vnto
me namely where my pasturing place is and where I cause my sheep to rest in the heate of the noon day Which he speaketh not so much vnto the spouse in way of reproch or to greeue her or make her sadde as to awaken her and to make her bethink her selfe better as if to warne him who seemeth to haue little courage wee shoulde giue him to vnderstand that if he think wel on himselfe hee is stronger then he takes himselfe to be Wee see here therefore the inestimable and admirable goodnesse of God towards his Church teaching vs that we must take heede of two contrary extremes namely that we presume not too much of our owne forces as Saint Peter did who after found himselfe in verie bad case thereby and on the other side also that we consider well of the gifts we haue receiued of God that we make them profitable to our selues and others by our couragious vsage of them as the Apostle most diligently warneth his Disciple Timothy 1. Tim. 4.14 whereas it falleth out often that for want of courage which we thinke is not so wee suffer that to fall away which we haue receiued making our selues in the end vtterly vnworthy thereof 5 After this preface the Bridegroome warneth his spouse first to goe forth as it was said at the beginning vnto Abraham get thee foorth out of thy countrie and out of the land where thou wert borne and out of thy fathers house Gen. 12.1 afterward by the mouth of the Prophets get you out of Babylon flie out of Chaldaea Ier. 51.6 and afterward by the Angel goe yee out of her my people Apoc. 18.4 And indeede the meanes to find the right way after that a man is gone astraie is not to tarrie in the path in which he wandred but a man must withdraw himselfe from it and returne into the right assoone as he can Now if hereupon a man demand whether this retreat importeth alwaies a chāging of place I answere that no. For the principal retire as touching doctrine lieth herein to turne from falsehoode to return into the way of truth and as touching manners to withdrawe our selues from al kind of iniquity to giue our selues vnto purenesse of liuing Psal 119.9 and .2 Tim. 2.19 which is meant in the Scripture by the word of conuersion 6 But touching this the examples in Scriptures are not all of one sort For we see that Ioseph left not Egypt neither did Daniel or his companions as farre as wee read depart out of Chaldea or Persia Contrariwise looke wee vpon Moses we shal see that he forsook Pharaoes court as for the retchles and carelesse Iewes who foreslowed their departure out of the captiuity the gate beeing thrise set open vnto them wee knowe how dearely they bought it What shall we then saie hereupon This doubt is easily resolued by them who haue a regard without flattering of themselues any whit at all aswel vnto the glory of God as vnto their owne duty to discharge it well as also to their own ability and meanes which they haue to serue God aright The scope therefore and ground of such a deliberation as this is is that what euer commeth wee must serue God in such sort as hee hath appointed vs to serue him without looking either backward or on the right hande or on the left Thus much is presupposed if a man liue in such a place where he may heare the woorde of God syncerely preached and may vse the Sacraments ordained by God for an helpe remedie of our wretched weakenesse Yet for all that a man must according to the aduertisement of Christ accounting his cost taking a reckoning of his ability before he build or wage battle Luk. 14.28 consider farther first whether hee feele himselfe strōg inough by the aide assistāce of god both to sustain the hot assaults which by al likelihood shalbe giuē him in making a pure and vpright confession of the true religion among prophane and superstitious liuers and also not to suffer himselfe to be seduced by such wicked examples as shalbe euery houre and euery moment presented him in those places If any man therefore finde himselfe in such condition I see not why hee should lightly change the place he liueth in but ought rather there to discharge his duty and to shine as a cleare flaming torch in the middest of the kingdome of darcknesse Phil. 2.15 although it be not forbidden that hee which findeth himselfe well inough touching the state of his conscience in any place may not seeke still to be yet better if may be And farther they who haue any charge and vocation of God especially an ecclesiastical charge in any place ought to take heede how they take into their mindes such an impression of dangers as therefore to leaue their charge which ought to bee more precious vnto them then their owne life according vnto the practise of all the faithfull seruantes of God examples whereof wee haue in Ioseph in Daniel Now they are said to quit their charge who depart for the feare of men or for their owne particular respect not considering that an assured vocation is the voice of god which who so willingly obeieth not either to tarry or to depart is worthie to be discharged or rather punished by his Captaine Abraham hauing receiued a commaundement of the Lorde left forthwith his Country and his fathers house Briefly a lawfull calling and such a one as wee are necessarilie tied vnto is the voice of the Lord whether it be to cause vs to stay where we are or to depart We read not that Moses had any commaundement by vision from God as had Abraham to depart out of Pharaoes court Heb. 11.24 but besides that hee had no estate or calling which tied him to stay but contrariwise was brought vp after the Aegyptian fashion his intent purpose approued by that which followed sheweth that hee was guided and conducted by a singular motion and instinct of the holy ghost as S. Stephen likewise declareth the same Act. 7.22 As we neede not also to doubt but that Daniell if he were not surprised by death in his old age held himselfe in Persia by reason of his publicke vocation in which he did god and his whole nation faithful seruice as Esdras also and Nehemias staied there a while after the edict through the singular prouidence of God who would haue them left for a rere ward vnto the people who drew themselues backe by litle and litle as on the contrariside those who tarried and shrouded themselues in filthinesse and vncleannesse of that prophane people are by no meanes to be excused In summe who so rightly and syncerely seeketh after the glory of God and the quiet of his conscience shall soone knowe how to make in such a case an holy and a good resolution Neither is this to tie the grace of God vnto any one Prouince or the walles of any one Citty whereas God
Bridegroome The one is of meere gratuity hauing no other fountaine but the infinit goodnes and compassion of God so farre to loue this poore and miserable creature Ioh. 3.16 Rom. 5.8 The other is vpon an infinite obligation not onely of the creature towards the creator but which is more of her which was so dearly raunsomed from sinne death and hell towardes her most bountiful and liberall Sauiour The one goeth before presentes it selfe first the other followeth The first proceeding from himselfe engendreth the other in vs of meer grace For our wel-doing reacheth not vnto god Psal 16.2 to whom nothing can be added from whom nothing can be taken But al the good and profit which can proceede from the loue that a faithfull soule beareth vnto his Sauiour returneth to it selfe because it pleaseth God to honour them who honour him Gen. 22.26 1. Sam. 2.30 Psal 91.14 And who wil not cry out with the Prophet saying What is man that thou vouchsafest to know him the sons of men that thou wilt haue care of them Psal 8.5 and. 144.3 And againe What shal I render vnto the lord Al his benefits surmount mine vnderstanding I will take the cup of acknowledgement of saluations and I wil praise his name Psal 116.12 5 The spouse addeth Beholde thou art goodly and pleasant A most true speech For what is there in respect of this great sauiour so goodly or so pleasant Of whom the Prophet speaking who notwithstanding saw him not but a farre off Heb. 11.13 and through the shadowes of the Law I shal saith he be satisfied whē thy glory shal appear Psal 17.15 But besides this we must note that she which speaketh heere is shee onelie who knowing what this beuty is albeit her selfe were truly faire heard her beautie commended by her Bridegroome staieth not her selfe notwithstanding thereon but seemes she would saie that as for her selfe all her beauty is nothing vnto her but that it is her Bridegroome who is indeede goodly and worthy to be looked on as also hereon it is that she altogether resteth her selfe The poor Paynims and not our wise Salomon onelie Prou. 27.2 could tel wel enough how to blame dislike of them who gaze on their owne feathers praise thēselues And how may wee cal the assembly of them the spouse of the Lord that is to saie the true Church who alleadge their vertues and merites though they had an hundred times more then they attribute vnto themselues This saie they thinking thus to excuse the matter proceedeth not only from our selues but from grace also with the which if we were not preuented and accompanied wee coulde merit nothing at all As much said the proud Pharisee Luk. 8.11 as if that grace were therefore giuen vs to saue our selues by the value of works mingled with the merit of Iesus Christ To let passe the other error of theirs altogether inexcuseable that they recken their most manifest and notorious superstitions for merites also On the contrariside what is the language of the true church of the Lord Not vnto vs ô lord not vnto vs but vnto thy name giue the glorie for thy truth and bounties sake Psal 115.1 What am I said Dauid that great seruant of god what is my fathers house that thou bringest me so far 2. Sam. 7.18 And what saith the Apostle of Abraham the father of the beleeuing Truly saith he if Abraham were iustified by woorkes he hath whereof to boast but not before God Rom 4.2 And the children of God what aunswere doe they returne the Lord giuing them testimony of their good life in the later day lord whē saw we thee hungry thirsty c Mat. 25.37 Let vs therefore apply our selues vnto the studie of good workes which are the beutie giuen vnto the Church of God and know we that God wil begin them in vs as it is he who doth them in vs bestowing on vs freely both the willing and the doing Phil. 2.13 but by his onely grace freely bestowed in him in whom alone he accepteth of vs Ephes 1.6 and not for any value or merit of them For not onlie we haue nothing but of free gift 1. Cor 4.7 but also when we haue done al we shal be nothing but vnprofitable seruantes to that master who hath nothing to doe neither with vs nor with our woorks Luk. 17.10 as also the Apostle speaking of those who are most righteous saith that euerlasting life is the gift of God by Iesus Christ Rom. 7.23 6 Finally the spouse saith Our bed is green the beams of our houses are of Cedar our galleries of Cypers As touching the bed this may be meāt not of a couch to sleep on but of the maner they vsed of old in taking their repast not sitting but halfe lying on cushins as the proper signification of the word importeth which the spouse aboue vsed Vers 12. This may bee also very well referred vnto that which is said of the greenes namely as if it were made of greene grasse Notwithstanding there is nothing letteth why it may not be taken also for a couch or bed whereon men repose rest themselues Nowe in what sort soeuer it bee taken the spouse doth rightly say that this bed is greene to shew how pleasant that peace is which the world cannot giue Ioh. 14.27 neither yet take awaie Ioh. 16.22 which repose is not found but in Iesus Christ alone Mat. 11.29 seeing there is no condemnation in them which are in him Rom. 8.1 And this is the reason wherefore this spouse yea euerie of the faithfull is compared vnto a goodly tree alwaies greene and bearing fruite Psal 1.3 92.15 And Saint Peter saith that our crowne is incorruptible That which is added of beames of Cedar galeries of Cpyers or other such wood hauing respect vnto the buildings and pallaces of kings couered flat with battlements and galeries on the top tendeth vnto the same end namely to shew vs by the similitude of these two sortes of odoriferous not putrifiyng trees that the ioyning and coupling of this Bridegrome with this spouse withdraweth vs from the stench and corruption of the woorld making of our soules bodies so many Temples distinctly considered dedicated vnto God 2. Cor. 6.16 and Ioh. 14.23 as being ioined together they are called liuing stones for the building of this one and spirituall Temple namely of the church truely Catholique vniuersal 1. Pet. 2.5 7 Neither must we forget that she maketh distinct mention first of the beames and then of the galeries naming the principal proppes and staies of this building I meane the Prophets and Apostles who yet to this day quicken giue life vnto the Church of God by their holy writings preached and expounded therein Eph. 2.20 Such therefore is this house of the Lord and the habitation of the true Church not this lakes built vpon mens traditions with mouldy and rotten wood which hath some faire
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
of this woorlde beeing turned vp a new transformed into a new terrestrial paradise was afterwardes in his time not onelie simplie checked and enameled with flowers but also enriched with the most precious treasures of that which is aboue the heauens powred downe first in al aboundance and perfection vpon the head of this Bridegroome who afterward made an admirable and infinit larges thereof on the daie of Pentecost as the Apostle maketh that goodly reckoning of them 1. Cor. 2. and especially Ephes 4.11 speaking of the vocations trulie ecclesiasticall which are the true beutie and ornament of the Church not accompanied with such temporal blessings as was the Temple kingdom of Salomon but altogether spirituall and incomprehensible and hath the crosse it selfe for her garland and as it were an especial marke that she is not of this world but hated and persecuted of the woorlde as was her head Ioh. 17.14.16 vnto whom we must by this means be made conformaâ—le in death to bee also one daie in life and in glorie Rom. 8.28 and 2. Tim. 2.1 8 The marks therefore of the true Christian Church are neither steeples nor towers nor other sumpteous costly buildings nether crosses nor miters of gold or of siluer nor clothes of gold or precious stones which had their place in the auncient teÌ„ple to serue for the rudiments principles of the world to be the figure of that whereof Iesus Christ is the body Col. 2.8.17 and Heb. 10.1 So that now all this pelfe and trash is the ornament and decking of the whore Apoc. 17.4 but the Churches true ornament and setting forth is in respect of the Lord the order of his holy ministerie seruice set vp established in respect of herselfe the certainty of vnderstanding and assured knowledge she hath of the secret of our saluation Col. 2.2 and the fruites of the spirit recited by the Apostle Gal. 5.22 flowers truly pleasant and liking the Lorde through his grace 9 But alas as we haue great occasion to magnifie our good God and father for that which proceedeth from him so what exceeding cause haue we to humble and condemne our selues before his face For where shall these flowers be found among vs And if there be any as the word of the Lord is neuer without some effect Esa 55.11 shal we yet be able to find so many as may suffice to make a nosegay to present our Bridegroome withall I dare not say it standing here in the chaire of truth shall we find any of these flowers in the marchantes shoppes No for there is nothing smelleth sweete vnto them but gaine What In the courtes and tribunals of iustice dispersed heere and there through Christendome as it is called Alas not to speake of the negligence there committed which displeaseth God so highly and the acception of persons a thing so stinking before him is it possible to find any sweete smelling violet in the desert of extortion of falshood of consciences set to sale of desire of reuenge of making a trade and liuing in setting al the woorld a pleading Goe we to men of occupation and what shall we finde Deceit and coosinage in some idlenes in others yea in such as liue by their daies iourney and especially in the best woorkmen I report me to the places hereaboutes so much vsed and haunted with their playing at keils both within without the cittie I report me to the tauerners accounts who liue by the idlenes of such people to the teares and moningâ— of wiues who carry the marks of their idle and dronken husbands and to their litle children pining and languishing away and ready to die with hunger But peraduenture you shal find some sweet flower among these great ones who liue by their â—ent Nothing lesse But what will will you giue mee is the first entrance vnto your sute I am content you haue it keapes aloofe Wade you farther in it you find nothing but double dealing and vnsatiable couetousnes If you meane to renue your lease speake to my dame for shee rules the house And yet you must say grand-mercy I thank you sir to the butcher that hath cut the purse though the poore sheepe can bleede no longer It may bee the wemen who make so much of garlandes and nosegaies wil furnish vs with some of these flowers Not a whit for they are well agreed in this poynt and Madam is as good as Mounsieur and Mounsieur as Madam maister as mistres and mistres as maister nay heere it is and among these you shall finde all stinking vanities and superfluities from the head to the feete what euer lawes the magistrates make to the contrary what warnings so euer we make them in the name of God what visitation so euer the Lord lay vpon them For what can all this do or profit 10 The Bridegroom addeth that the time of the musike of the birdes is come that the turtle hath been heard But what musike is this And what are these songes Not these vnchast and filthie poemes which men bring vs euen hither so stinking that neuer came greater infection out of the dungeons of the most infamous brothel-houses that euer were not such soundes as are cast into the ayre in a toung vnknowne both to the fingers themselues and to such as heare them sing 1. Cor. 14.15 Not these infamous hymnes or proses full of Idolatry which the Idolaters houle foorth vnto their dumbe Idoles 1. King 18.16 Not these cantels morsels of scriptures warbled quauered and crochetted to giue pleasure vnto the eares not these vaine and sottish songs and ballades which the fildes ring of al haruest and vintage time but those those songs I say which God teacheth vnto the heart putteth in the mouth of those who are his Psal 40.4 Of which sort we haue a great nomber made and vttered by the holie ghost With this harmony therefore the Bridegroome tuneth his song and inuiteth his spouse to keepe therein like time and accord with him 11 And what is this voice of the spouse but his holy worde which hath tong in the world hath in most diuine sort charmed his Church first of all by his prophets afterwardes in his time by himselfe in person then by his Apostles and yet in our daies by his faithfull Pastors and Doctors I am thy God and the God of thy posteritie sang hee to Abraham Gen. 17.7 and in thy seede shall all the nations of the earth be blessed Gen. 26.4 which daie of the Lord he sawe and reioyced therein Ioh. 8.56 Vp arise hath he saide to Ierusalem by Esay be bright for thy light is come and the glory of the euerliuing is risen vpon thee Esay 60.1 we bring you tidings of great ioy which shalbe vnto al people said the Angels vnto the sheepeheardes Luk. 2.10 filling and replenishing the ayre afterwardes with this diuine Canticle and song Glory bee vnto God in the highest heauens peace in
to make satan iudge of the truth But he saith Search the scriptures Ioh. 5.39 credit the testimonie of Iohn or shew wherin it is false Mat. 21.25 which thing we haue done and counsailed others to doe at this day not to erect and set vp aultar against aultar as they falsly slaunder vs but to set vp the aultar of the Lord that is his holy ministery against the aultar of Damascus for the perfourmance whereof the Lord hauing aided with his grace many princes and potentates to follow the example of that good and holy king Ezechias the Lord hauing likewise raised vp in our time Eliasses and Eliseusses what should they else do but separate themselues from such pollutions and betake themselues vnder couert who are not among the pharisaical leauen simply but in the faire midst of the confusion of Babylon as this name was giuen the City of Rome in Saint Peters time if we wil beleeue the auncient expositors on that of Saint Peter 1. Pet. 5.13 and which name manie of the ancients after Saint Iohn haue most clearely applied vnto the Church of Rome in their time For I pray you if the Prophetical scriptures were sufficient in the time of Iesus Christ to make him throughly to be known and to cause al contrary doctrine to fal and vanish away the Apostolical writinges and scriptures haue they empayred and diminished this clearnes or haue they not rather bin as the sun rising after day break If the Baptisme of Iohn which was nothing else but the daies morning was sufficient to direct them whom Christ sent back thither Mat. 21.25 and Act. 19.30 ought we now to seek any other text or glosse then so authentick a testimonie sealed by so manie miracles and so faithfully registred in those writinges which wee call the newe Testament 14 In a word therefore in a time of such horrible darknes it is not vnto these false leaders that hee must seeke who will not be deceiued but he must goe farther and seek being destitute as it were of al ordinarie meanes vnto the Lord himselfe to bee nourished as it were in a desert And this we are taught in the historie of Elias who was nourished all the time of the first yeare of droughts by a Rauen 1. King 17.4 and afterward by a poor Sydonian widdow 1. King 17.8 and who afterwards by the strength of one meale walked fortie daies and fortie nights 1. King 19.8 By which example it is shewn vs that the Lord in such and so lamentable a time nourisheth those who are his though they be sometimes so scattered here and there that they cannot know one another 1. King 18.13 and 19.10.18 that is to saie he nourisheth his Church in that litle harbor of his vntill the time of his indignation be ouerpast Esaie 26.20 when the ordinarie minister is cut off as it came to passe in the time of our fathers in the East and West Church vntill such time as it pleased the Lorde to awake his spouse and to shew what difference there is between the vtter exterminatiō of Sodome and the visitation of Sion Esa 1.9 pittying the ruines thereof building it vp againe Ps 102.14 Which thing our time might haue taught vs and doth yet teach vs euery day to the end we acknowlege the great wōderful miracles of God which haue hapned since within these 60. yeares onelie and to pray vnto him daie and night to perfect this deliuerance of his people for the loue of his holy name to whom be al honor and glory for euer According vnto this holy doctrin we wil demaund of him grace and mercy as followeth saying Almighty God c. THE XXV SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the fourth verse 4 When I had past a little from them then I found him whom my soul loueth I tooke hold of him and left him not till I had brought him into my mothers house into the chamber of her that conceiued me 1 They who cal themselues the watch and watch are not good watchmen for al that 2 The Bridegroome causeth himselfe to be the better sought after by not suffering himselfe to be found at the first 3 An aunswere vnto diuerse temporisers or time-seruers opposed vnto the diligence of this spouse and what we ought to answere them who obiect the different opinions and diuerse interpretations of the Scripture 4 It is not enough to find that we seek after but we sease and laie hold on it hold it fast wherein haue beene diuerse faults heretofore and yet are committed 5 The loue of the Bridegrome guideth the spouse to seeke after him and to finde him 6 True faith is the onelie hand which reacheth after the spouse and seaseth on him 7 In what sense it is saide that the spouse hath a mother vnto whose house shee retireth her selfe with her Bridegrome 8 An application of this doctrine to the controuersies of our time 9 In what sort the Bridgroom is found of the spouse out of this house 10 In what sense it is saide that the spouse brought in her Bridegroome into the house of her mother 11 Howe wee must first necessarilie enter into the house and afterwarde into the Chamber of this Mother 12 An exhortation for the thorough practising of this doctrine IT hath bin shewed in the Sermon before what diligence the spouse vsed in seeking after this Bridegrome of hers who seemed for her to bee lost and how shee found him not in the open places nor could heare anie tidinges at al of him of the watch whereof we haue largelie entreated There remaineth notwithstanding one difficultie more in that wee said that by this watch were meant the false Pastors of the Citty of God which is the house of this spouse namelie the Church whereunto it seemeth that this which is here said is directly contrarie to wit that this watch was not asleepe in their priuate houses for had it been so the spouse had not met with them as neither would shee haue made this demaund vnto those which had been asleepe but that she found it where it should be to gard defend the Citty round about which thing the false Pastors are not wont to doe whome a man shal find rather in their beds or at table or in the stewes or anie where else then in their corps degard I aunswere that there are in general two sortes of these false Pastors for some of them are more shameful and detestable in their whole life and making their vices the onely trade of their life they shew themselues publickely and openly for such as they bee others there be to wit such are of the richest and wealthiest sort who are Church-robbers haukers and hunters dronkards fornicatours adulterers hauing no other god but their belly brieflie such as Bernard describeth the court of Pope Eugenius which is since nothing mended but hath
his spirit Rom. 8.14 are acceptable vnto god Rom. 12.1 among the which the principal is the inuocation of his name of which the prophet speaking and hauing respect vnto this sacramental perfume said Psal 141.2 Let my praier appeare before thee as the perfume and the lifting vp of my hands as the euening sacrifice as it is also saide Apoc. 8.4 The works of charity towards our neighbor come after in the second place ascending vp also euen vnto the lord by this perfume Act. 10.4 Phil. 4.18 by reason whereof the spouse also compareth his name to a perfume poured foorth For for this cause is he called Christ that is to say the annoynted of the Lord and we also are named Christians that is to say annoynted or perfumed with this his perfume which bringeth vs saluation This is the cause also why hee is named Iesus that is to say he which hath deliuered vs from all mortall vncleannes and filthines which was in vs Matth. 1.21 But let vs take heede in the meane time that wee attribute no worthines of merite or desert vnto our woorkes neither in quality of satisfaction nor of any righteousnes which deserueth any wages or reward for this were nothing else but to marre and pollute this perfume with the vilest stench that may bee But let the woorthinesse perfume of Iesus christ alone suffice vs in whom we are fully complet Colos 2.10 although of mere grace mercie it pleaseth him to accept of to crowne the fruites of his spirit in vs. 10 What are we then to do Euen this in a word that according vnto the example of this spouse nothing sauor vs but Iesus Christ holding the rest as being infected by vs for doung and filthines I say as being infected and polluted by vs. and by reason of vs. For when Moses saieth that God cursed the earth because of the sinne of man as hee had before made and blessed it for man Gen. 3.7 he teacheth vs in general that there is nothing in this world which hath not some spot of the curse of God as experience it selfe doth also shewe vs the same But this is especially declared by that pollution which consisteth in this that men pollute and defile both themselues and al the creatures of God when neither they can nor they wil so long as they remaine in their owne nature vse them as it appertaineth that is to say in good measure with an vpright conscience and to the honour of the Creator I speak of those which are otherwise lawfully to bee vsed and of which the vse were pure if we vsed them well as for example trauail for to get our lyuing eating drinking clothing louing of father of mother of country of other things in which we shal euer find some default or excesse and aboue al this most infectious vice of not referring al vnto the glory of God And what shal wee say of those things which are directly contrarie to the wil of God with which the world is wholy infected both within without The Lord of his mercy giue vs grace to know throughlie indeede such our filthy stinking vncleannes contrariwise to seeke after this so precious and sweete odour with which this spouse is said to be perfumed running downe from the Iuorie palaces of which mention is made Psal 45.8 Learne therefore ye couetous how infected and stinking this filthines of yours is before God and insteede of seeking after your pleasure and putting your trust in vncertaine and transitorie riches 1. Tim. 6.17 haue your hart your treasure in the true and pure not perishing riches Ye ambitious learn what the vanity of those honors false great states is with which you are bewitched Yee drunkards and gluttons to whom nothing sauoureth but wine and meates the end whereof is stench and rottennesse learne to seek after the liuing water which refresheth to eternal life and that true bread of life and that wine which reioyceth the hart of man with a true and perfect ioy Ye adulterers and vile vncleane persons very hogs and swine with two feete how long wil you wallow in your abominable and filthy infections Contrariwise my brethren let vs harken if we wil haue any part in the true life and in these sweetes whereof it is spoken Psal 23. and 138. and 36.9 opposed to vaine and corruptible delites of which it is spoken Psal 17.14 to that which hath been taught throughout the booke of Salomon in the Preacher 11 Let vs harken I saie to that which the spouse saith here in these woordes And therefore the virgins loue thee Let vs bee therefore both men and women young and old these virgins of whom it is here spoken and in the Apocal. 14.4 or rather let al of vs be this pure spouse as she is named by the Apostle 2. Cor. 11.2 which speaketh here and warneth vs with her selfe For concerning corporal virginity there is no such matter heere meant or imported in the which simplie the kingdome of God doth no more consist then in eating and drinking 1. Cor. 7.36 and Rom. 14.17 as also no man is the holyer because he is married but al cōsisteth in behauing a mans selfe holily be hee married or vnmarried This pertaineth then nothing at al as I haue said vnto corporal virginity opposed both to mariage and other vncleannes forbidden by God but signifieth here that chastitie and spirituall purity opposed to all vncleane affections and actions of the flesh which the Scripture calleth the old man which if wee renounce not which if we suffer not the spirit of god to destroy by litle litle in vs but remaine in our old skin we haue no part with Iesus Christ nor consequently with the kingdome of God 1. Cor. 6.9 Rom. 8.9 They therfore who haue so highly praised cōmended virginity as to make it the sum of Christian perfection haue gone too far exceeded in this poynt Wherewith Sathan contrary to their intent hath so wel serued his turn that binding at the last their poore consciences with the vow thereof against the meaning of the Apostle 1. Cor. 7.35 he hath in the end made the world a Sodō Gomorrha both by the clergy of Rome to this day many ages heretofore and specially by these sinks of stewes brothelhouses of men women the stench infectiō of which ascendeth vp into heauē And that this is here very much beside the purpose alleadged for virginity it appeareth at least by this that in the time of Salomon there was no mētion at all of such virginity among the people of God but he which married not his daughter was thought to do wrong and iniury to his tribe family But besides this if wee should take the name of virgins thus in this place wee must exclude out of this company the chiefe principal men of it I meane Abraham Isaac Iacob the Patriarckes and almost all other the
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
to forsake father and mother to retire a mans selfe into a desert for contemplations sake vnprofitable both to ones selfe and to others but according as the first table of the Law which ruleth the second teacheth vs when we are commanded to loue God with al our heart which cannot be done if the things of this woorld haue neuer so little a part of it for it is another thing so to vse this world as to referre all things thereof to the glorie of the Creator without seeking after anie thing else in it but the vse with giuing of God thanks And this is that which Salomon himselfe hath taught vs at large in that excellent booke of the Preacher in the which he hath walked vs through the whole labyrinth mizmaze of this life shewing vs the knowledge of vsing it wel without abusing of it according as the Apostle doth also warn aduertise vs 1. Cor. 7.31 and 1. Tim. 5.17 and the psalmist most amplie Psal 49. Therefore although it be here said that a man must think more vpon the dilections of the beloued thē vpon wine wee maie not so take it as if wee might giue our heart ouer to them both but more vnto the one then vnto the other but this must be taken to signifie that neither the present life nor ought at al in it should possesse the affection and mind of the spouse So whē it is said Ps 52.5 thou louest that which is euil better then that which is good and Ioh. 3.19 that the world loued dracknes better then the light we must vnderstād hereby that that which was euil was loued as also darkenesse not that the good light were lesse loued that is loued indeed but not so much loued as euill and darkenesse 11 Neither must wee marueile that this word of Wine is taken here generally rather then any other word to signify vnto vs the abuse of the good creatures of God For if there bee any thing in the world which the world hath for all time and in all places abused it is wine in such sort that for one murderer one couetous person one adulterer or such other like vitious man yea for one glutton there shalbe found a thousand drunkards or abusers otherwise of wine be it of the vine or of other natural or artificiall drinke a thing so much accustomed that men haue a long time made it a common trade yea a vertue as Esay hereof beareth vs witnes Esay 5.11 22. since which time we se to our great griefe how the most part of the world is growen to bee worse and worse in this poynt the Apostle not hauing spoken in vaine Ephes 5.18 That therein is excesse and that which an auncient writer who neuer hard Iesus Christ spoken of saith That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices In steede of this the Apostle in the place aboue alleaged warneth vs to be filled with the holy Ghost as before him the Lord himself doth crying so loude by Esay 55.1 Come take wine without mony or mony worth How euer it be the sentence giuen by the Lord shalbe executed to wit That drunkardes shall haue no part in the kingdome of heauen 1. Cor. 6.10 Besides the horrible iudgements which God executeth dayly vpon the bodies of drunkards witnessed by that common prouerb being most true The pot sleyeth more men then the sword To returne to our purpose so to conclude this holy Queene and her companions acknowledging that al goodnes commeth from the mere grace of god drawing vs vnto himselfe protest in this place that being once admitted and let in into the secret chambers of the king they will forget whatsoeuer they haue had and receiued without him that is to say they wil not looke back to sorrowe for this or for that nor haue their minds affection any where else then on the glory and praise of this king whom they shall then enioie which shal be truly and fully accomplished in the later daie but must be happily begun cōstantly pursued after of vs here below not following the example of Lots wife Luk. 17.32 but making in veritie and truth the same protestation which Dauid maketh Psal 16.5 and the Apostle Galat. 2.20 and 6.14 to wit that God is our true foundation and that we liue not in our selues but that Iesus Christ liueth in vs and that the world is crucified vnto vs and wee crucified vnto the world According to this holie doctrine c. THE SIXTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth and fifth verses 4 The vpright loue thee 5 I am black but comely ye daughters of Ierusalē I am such as the tabernacles of Kedar the pauillions of Salomon 1 A summarie rehersal of the sermons going before and wherefore the spouse changeth her speech casting her eies vpon the companie which followed her 2 The small number is on the Churches side 3 Euerie small number or great number is not the Church but that of the vpright 4 True vprightnes and the loue of god are things inseparablie lincked togither 5 This spouse is accōpanied with three sortes of maidens whereof some of them are indeed her companions others her enemies others are as it were betwixt both 6 Why these here are called daughters of Ierusalem and the meane to bring them to their true mother 7 In what sense this spouse faith that shee is blacke that she is of that comelie hew which is contrary to the tanned and parched colour 8 The inward beuty of the spouse is neuer taken from her but she may wel bee spoiled of her outward ornaments for a time when it pleaseth her Bridegroome 9 Examples of this poore estate of the spouse in the auncient Church 10 Examples of the same in the Christian Church 11 This spouse is sometimes so disfigured that she is not knowen of men 12 But yet shee is alwaies faire and shining before God and such as are of a cleare sight 13 That this doctrine is of all others most necessary in this our time WE haue hitherto vnderstoode the earnest and ardent desire of the spouse thinking on no other thing then on this real coniunction with hir beloued in which consisteth her whole felicitie and for this cause desiring him that either hee would come vnto her or else beeing forced as it were to make this request by an holy impatiency desiring that she may be drawen vnto him We haue examples of either of these desires in the holie Scriptures being a thing most certaine that the auncient fathers from the beginning of the Church wished for nothing more then the comming of their deliuerer as Iesus Christ witnesseth Mat. 13.17 and Saint Peter in his first chapter verse 11. and Dauid in many Psalmes singing reioycing as if he saw already this soueraigne king before