consciences but doth indeede signifie and represent vnto our outward senses that which washeth awaie our sinnes which sanctifieth vs beeing apprehended and receiued by faith I meane the spiritual and inuisible sprinkling of the blood of Iesus Christ 1. Pet. 1.2 and 3.21 So likewise in the Supper of the lord that which we see touch eate and drink is not that which feedeth and nourisheth vs vnto eternal life but that verily which is sacramentallie represented vnto our spirit and vnto our faith by the bread and wine namelie the bodie which was deliuered for vs and the blood which was shed for vs briefly Iesus christ whole and entire true God and true man from whom beeing spiritually applied vnto our soule by the vertue of the holie Ghost by means of our faith we draw remission of our sinnes encrease of our sanctification and finally the iuyce of eternall life both for our soule and also for our bodie And therefore when in the old â—estament the appeasing of the wrath of God is attributed vnto the sacrifices as also in the writinges of the Apostles these woords of washing and of communicating of the bodie and of the bloode of the Lord and of putting on of Iesus Christ are attributed and giuen vnto the visible and corporal signes this is not to yeeld vnto the signes that which is incommunicably proper belonging vnto the thing signified for we know that water washeth not the soule that the soule neither eateth nor drinketh but this is to shew the difference between these things considered in the common vsage of this life and the self same things considered as sacraments that is to saie as visible signes of that which the Lord there giueth vs and which hee worketh inuisibly in our soule if the fault be not in our selues that is to say if in steede of receiuing by faith we reiect them not by our incredulity 9 What is then the spike-nard whereof the spouse speaketh in this place and the smel whereof is most liking and acceptable vnto the Bridegroome It is first an humble and contrite hart Psal 51.17 It is faith and an holy assuraunce in the grace and mercie of God by Iesus Christ alone without which it is impossible to please God Heb. 11.6 It is true charity which we vse towardes our neighbors Phil. 4.18 It is the sacrifice of giuing of thanks Col. 3.16 Gen. 8.21 In a woorde it is truly the whole life of a christian in which we seeke according vnto the measure of the spirite to please him in all things Col. 1.10 consecrating vnto him both our bodies and mindes in all our actions Rom. 12.1 and as a sweete smelling sauour vnto the Lord euerie one following his vocation 2. Cor. 2.15 Loe this is this is the odour and perfume which we must bring vnto this banquet which is also signified by the marriage garment Mat. 22.11 on paine of beeing cast handes and feete bound into vtward darknesse where there shall be weeping and gnashing of teeth 10 These things being well considered what may I say or hope for of theÌ„ who appeare at this holy banquet at the sound of the bell and in the meane time come and depart alas not with this spike-nard but coÌ„trariwise with al maner of stinkingnesse and infection who are the cause that in steede that the world should be drawen to glorifie God seeing the fruits of his spirit in them as they bee described by the Apostle Gal. 5.22 men become stincking before God and man beeing the cause that his holy name which is called vpon of vs is blasphemed among the vnbeleeuing Rom. 2.24 I pray you who woulde not be put out of all patience that hauing called any one vnto his table the person so inuited should present himselfe before him with some vile sluttish filthines in a dish or in his hands And what other thing do they before God who in steede of a contrite humble heart crying with Dauid Create in me a new hart Psal 51.10 and with the poore Publicane Luk. 18.10 God be appeased towardes me poore sinner bring him an heart full of adulterie fornication pride an heart committing Idolatrie with the goods of this world empoisoning the beholders with wanton lookes and all manner of wicked examples full of enmitie debate wrath anger despite quarelling diuision and partiality of enuy drunkennesse and gluttony and other infamous and shameful filthines which is yet too too rife in the middest of them for whom god prepareth this banquet Now therefore in the name of God wee say vnto you we cry vnto you wee pray you wee exhort you bee yee reconciled vnto God amend your liues mortifie your members vpon the earth thinke not to deceiue God bring forth fruites worthy of repentance for the axe is alreadie laid vnto the roote of the tree and euerie dry rotten tree shalbe hewed downe cast into the fire 11 But let vs take heed of Satan my brethren aswel on the right hand as on the left being armed on the one side on th'other 2. Cor. 6.7 for the breach is made on both sides and if it bee not ramperd vp we cannot but be surprised and destroied Being assaulted on the left hand by our naturall lusts and concupiscences that if we giue grounde the fire can no sooner take the powder of the Canon but al wil down without resistance For as the water goeth naturally downward without any driuing so fareth it with vs by reason of our corruption in such sort that the most regenerat can hardly resist the least assaults This thing requireth no proofe For those who are best disposed doe know by euery daies experience that they neede a wrench and pully to drawe them to think well much more to doe well Thus you see the mighty assault of Satan which wee must withstand by which hee laboureth to induce vs not to care for being garnished and prouided of the spikenard as if wee had the mercie of God in our sleeue and as if euerlasting life were prepared for mockers and hart hardned miscreants who say Let vs sin that mercy may abound Rom. 6.1 vnder pretence of the great mercie and fauor which God hath shewed vnto whom it pleased him 12 The other assault is no lesse easie vnto our aduersarie ayding himselfe with our owne disposition by which we are naturally giuen to an opinion and ouer-weening of ourselues especially when it is made against them who haue receiued some speciall graces of God either within or without his church So we see the best wittes to come to nothing or to become the most hurtfull of all others as al histories aswel sacred as profane contain most heauy examples therof we yet see it come to passe in our time But aboue al the rest from wheÌ„ce is proceeded this most false most wicked and most diuelish doctrine of merites and satisfactions but from this cursed opinion that our nature such as it is at this day is somthing worth
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
Let vs pray vnto God he wil vouchsafe to teach them vs throughly We haue said before that the spouse the Church is brought in in this place and represented vnto vs assisted by her Bridegroom in such sort that sometimes she languisheth after him sometimes she obtaineth as it were the fiansailes sometimes she seemeth to be as it were a far off sometimes as it were somwhat nearer sometimes she is seeking as it were after him sometimes shee seemeth to be sought after which thing we are necessarily to vnderstand diligently to consider that we take heed the better of the mask of the false Church which many paint foorth and shape out vnto themselues in their owne braine perswading themselues that the Catholique Church continueth always in her apparant glosse and bewty contrary vnto that which is deliuered throughout the whole sacred historie and the experience wee haue since had and haue vntill this day thereof wherein these so wretchedly abused resemble the Butterflie which flieth into the candle and burneth himselfe and those simple seely birdes which fly into the fire thinking they are in the warm sun This is then a false opinion in which many do gladly please themselues because they would haue a gospel of ease and a Church all of veluet whereas it is in the crosse that the Bridegroome triumpheth and hee was crowned with a crowne of thornes and there is no reason the spouse be put in a better liuery then her Bridegroome Wee haue therefore heard aboue in the 11. verse how the Bridegroome made mention of the winter bringing tidinges vnto his spouse of the sweete and pleasaunt spring-time Hee speaketh therefore now vnto her as if shee were frighted and skared as sometimes Pigeons are and driuen from the doue house and therfore flowen to hide herselfe in some chinckes and creuises of a rocke to haue there some place of retire and rest Where we are to note that it is properlie in these and such like occurrences that the faithfull shewe themselues like Doues not countermining deceit by deceit but withstanding and fighting against the sleights and craftes of the world by their meeknes and simplicity Luk. 16.18 and leaue not for al the hote assaultes that are giuen them to keep their conscience pure stil and vndefiled as Dauid so often both in woord and deed professeth which is the cause also why the Lord spareth them when the rod of the wicked is vpon them Psal 125.3 and 1. Cor. 10.13 but yeelding vnto the furie of their persecutors so much as they maie their only refuge they haue is to endure in silence patience Luk. 21.19 It is this spouse therefore who beeing forced to shroud and to hide herselfe in the clefts and holes of the rocks is now inuited by her Bridegrome to come downe againe into the plaine the foul weather being ouerpassed and gone 3 Such was the state and condition of the Church manie times vnder the Iudges and especially in Helies time as when the arcke was taken there followed an horrible confusion In the time of Samuel it had as it were some small refreshing vnder the beginning of Saules raigne But by and by after and especially during the time of the persecution raised against Dauid the massacring of the Priests the discomfiting of Saul the ciuil war betweene Dauid Iphiboseth whither shal we say the small number of the true faithful were brought so long as god exercised his iust iudgements vpon the whole country In what estate was then this doue-house that is to say the tabernacle the whole seruice of God Silo being destroied the Arcke placed in a priuate mans house to wit Abinadabs 1. Sa. 6.22 separated from the tabernacle which was in Nob 1. Sam. 21.1 from thence was brought vnto Gibeon 2. Chro. 1.3 And this separation of the Arke from the tabernacle dured vntill the time of Salomon who beeing a figure of this bridegroome set vp that goodly temple as it were a doue-house whither he inuiteth this doue in this place whereunto it is no doubt but this text ought to bee referred especially the same being twise specified in the historie 1. Sam. 7.1 2. Sam. 6.3 namely that the house of Abinadab from whence the Ark was brought by Dauid vnto Hierusalem was seated within an hill which it may bee Salomon meant expressely to note vnto vs making mention of the cleftes of the rocke whither this spouse retired herselfe during this tempest But there is nothing letteth but that we may extend this yet farther For during the kingdome of Salomon himselfe was she not in part as it were driuen from her doue-house by the Idols which Salomon set vp And what was she afterward So that the condition of the Church is here represented vnto vs not as it is once or fiue or sixe or moe times but as beeing an ordinary and customary thing vnto this spouse whom notwithstanding her Bridegroome in his good time calleth downe againe into the plaine So then after Salomon by the diuision of the ten tribes how many doue-houses I meane synagogues were ruined plucked downe to lodge Ieroboams calfes in Whither was then the resort and repaire of Leui flying as it were in flockes with as many as feared the Lord into the rocke of the temple of Hierusalem 2. Chron. 11.14 But alas what was this nest vnder the greatest part of the kings of Iuda from Roboam vnto Zedechias A nest prophaned vilanously polluted with the doung of Idols as the storie witnesseth and is especially most amply declared in Ezech. 16. What could thē the poor childrē of God do but sigh mourne like vnto poore pigeons in their smal holes Such was the flight of the prophets into wast desert places of Israel vnder Elias and Elizeus 2. Kings 4.38 And yet was this poore culuer-house sorer shaken and as it were vtterly ouerturned by Iesabel insomuch that an hundered of the Prophets were hidden by a good man in two caues and fedde with bread and water 1. King 18.13 Behold also Elias himselfe brought vnto that extremity that he was faine to bee fedde in an hideous desert by two rauens 1. King 17.16 by the ministery of an Angel 1. King 19.5.6 And during the captiuity this poore doue beeing driuen thrise away by that horrible northerne wind which razed at length the doue-house the Citty did shee not nest and as it were hide her head in secret holes For so is it said Esay 26.20 and vnder the horrible persecution of Antiochus whither retired she herselfe with Mattathias 1. Macab 2.17 4 But what Beginning with Iesus Christ himselfe the Bridgroom which is here spoken of was he not himselfe from the time of his natiuity driuen as it were out of the world For in what place was he born in In a stable the lodging of beasts for there was no other roome for his mother Luk. 2.17 from thence must he not fly into the deserts of Aegypt Math. 2.14
in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of mākinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of mā both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is cōstrained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is
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
shewe vs what and how ardent the true affection of the faithful soule is towards God began her speech with the testimony of her extreme desire shee hath to bee ioyned most neerely with Iesus Christ her Bridegroome to wit to be vnited altogether vnto him yea to be as it were with him to serue to honor him with al her hart al her might And this is also the true the right and the last end and scope of not only all our actions but also of our whole vnderstanding and will to the end that we may say with the Apostle that Iesus Christ liueth in vs and we in him Gal. 2.20 So then as among all the rest of the affections loue is the most ardent so are the effects thereof most vehement according to the saying of Christ Where the treasure is there is the hart also Luk. 12.34 but al lieth in this poynt that a man loue that which he ought to loue and so as he ought to loue And this is it wherein men do ordinarily deceiue them selues louing that which they should hate hating that which they should loue or if happily they loue that which they should loue or hate that which they shoulde hate yet not louing nor hating in such sort and so far as they ought but euer either more or lesse then they ought or for some other end then they ought 7 To correct therefore al these defaults the spouse teacheth vs here first by her own example that it is God alone to speak properly whom wee ought to loue without giuing anie part of our hart to any other thing whatsoeuer Which thing reason it selfe may in general teach vs how corrupt and peruerse so euer it be For there are two things which naturally drawe men to loue to wit beuty and vertue which if a man will not bee deceiued must neuer bee separated witnes the common prouerb That a fayre feature with foule conditions is nothing worth beuty by it selfe being nothing else but a vaine bayte and allurement which draweth to an euil end Now wee must of necessity confesse that God alone is properly beutifull and good yea beuty and vertue or goodnes it selfe in infinite perfection seeing whatsoeuer is good and beutifull among the creatures is but a small glimmering beame of that which is wholy entire and essential in the Creator 8 But because that God is incomprehensible not onely to our outward senses so that we caÌ„ neither see nor hear nor tast nor smell nor touch him but also to our vnderstanding it seemeth that it may be thence concluded that therefore we cannot any way neither know nor loue him seing we must know him before we loue him nor by consequent serue him aright whence it would follow that our faith and hope are thinges vaine and friuolous which would bee the ouerthrowing of all religion You see then why this matter is to be vnderstood yet more clearely The Scripture therefore teacheth vs that the Creator hauing created al things for his gloâ—y Prouerb 16.4 that is to say to be thereby glorified which could not be if he made not himselfe to bee in some sort knowen by them hath not made notwithstanding al creatures capable of this knowledge but only Angels and men As for the Angels we wil not speak of them in this place But touching men Moses sheweth vs by this word of image and likenes of God according to the which he saith that God created man that the Lord creating the soule of the first man engraued togither in his vnderstanding a marueilous light and knowledge naturally infused to know his Creator and that in a very high degree of knowledge and likewise a most excellent vprightnes and integrity in will to haue no affection whatsoeuer which were not correspondent to the nature and will of God perfectly iust and perfectly good The which thing is expounded by the Apostle by the words of truth in vnderstanding and of righteousnesse in will when hee declareth what was this image and resemblance of god Ephes 4.24 al this that God might be known and glorified by him Beside these two graces the Creator had also engraued in all his creatures innumerable testimonies both of his infinit wisedome and liberality and of al other his perfections in yealding the gouernment of them next vnder himself vnto man as hauing made them for his vse as is declared among other places in the eight Psalme to the ende that this knowledge of God and vprightnes of affection might by the obiect of the creatures bee maintained and confirmed in man hauing alwaies before his eies so many mirrours or looking-glasses to behold the perfections in God as were creatures in the world and so many testimonies of the goodness of God towardes him as were creatures made for the vse of man and subiected to his gouernment And of this it followeth that man is not only bound to giue God thanks for that which he hath receiued from him in himselfe but also for all the giftes which God hath bestowed vpon all other creatures for man which are as it were preachers of the glory of God vnto men Psal 19. and if they had vnderstanding and mouthes woulde cry with a loud voice both aboue and below saying Yee men for whom we are made thank God for vs glorifie him in vs Whereas since the fal of man by the sinne of whom they haue beene brought to this miserable estate whereunto they haue been subiect Gen. 3.17 they cry and demaund vengeaunce of god Rom. 8.22 The creatures therefore being faire good euerie one in his degree as Moses also distinctly specifieth the same in the history of the creation and as I haue said beautie and goodnes beeing the obiects of dilection it followeth that man naturally before his fall which was also requisite for the right gouernment of al those thinges which were committed vnto him seeing none taketh pleasure to maintaine and gouerne that which he hateth bare an affection vnto al the creatures but yet so that in the beuty and goodnesse of them he did contemplate the author and giuer and therefore by consequent loued not to speake properly the creatures but the Creator in contemplating and beholding the creatures 9 Now seeing that loue and hatred are so directly contrary and that the one putteth forth the other it must needes bee that man before his fall hated that which was foule and ill seeing hee loued that which was fayre and good But howe can this be true whereas before the fall of man all was faire and good in the worlde as the Lord had made it Gen. 1.31 I answere that truly seeing there was nothing foule or euill in the worlde man before his fall hated nothing but loued his Creator in all things But seeing he was endewed with vnderstanding to knowe wherein he ought to loue his Creator hee had also in himselfe the meane to know that he ought to hate the contrary if he should
our saluation therefore haue they beene heretofore rightly condemned and detested but the other desiring to part stakes betweene that which they call Free-will the grace of God fall by an other way into the same inconuenience and mischiefe For towardes God the former of these doctrines is as good as the later whereas we ought to auouch confesse that it is the mere only grace mercy of God not which aideth our nature being weakned but which changeth it altogether in quality bringing vs out of darckenesse into light Act. 26.18 Ephes 5.8 from death vnto life Ephes 2.1.5 He which knoweth not this grace that so far too as this point reacheth knoweth not what the gospel meaneth or the words of the Lord Ioh. 6.44 No man commeth vnto me except the father drawe him They reply hereupon that wee then transforme men into blocks stones depriuing them vtterly of vnderstanding will which conclusion they falsly draw from our doctrine For wee know well enough God be thanked that the fall of the first man hath not depriued him of vnderstanding and will by the which faculties man doth yet ciffer from bruit beastes so farre wee are from transforming of him into wood or stone although the scripture call the hart of the man vnregenerate a hart of stone opposed to an hart of fâ—â—sh that is to saie made soft and tender by the grace of God Ezec. 36.26 But we say that in that which concerneth the knowledge of the true God vnto saluation that is to say touching the doctrine of the gospell which is the power of God to saluation to all that beleeue Rom. 1.16 flesh and blood reueile it not vnto vs neither in whole nor in part Mat. 16.17 but the sonne of God must reueile it vnto vs Ioh. 1.18 not as if we had eyes and there needed nothing els but to preseÌ„t the truth vnto them to make vs to see but giuing vs first eyes that is to say in the language of the Apostle Ephes 1.18 enlightning the eyes of our mind to wit which were before cleane put out in respect of this knowledge of our saluation The like is to be saide of the will vtterly out of rule and repugnant to that of God Our vnderstanding therfore remained vnto vs but filled with ignorance and vncapable of knowledge yea an enemie to the truth of God Rom. 8.7 We haue also a will but replenished and filled with all wickednes and vanitie by reason whereof the Lorde speaking of this first grace vseth the word of New-birth Ioh. 3.3 which declareth the first originall and beginning of our spirituall life and being I meane touching these new qualities of both parts of the soul not in respect of the essence of them To conclude therfore that which the Apostle saith that maÌ„ before this first grace is sold vnder sin that is to say is made a slaue of sin Rom. 7.14 and that the naturall man that is to say that the maÌ„ which is not otherwise quickned made aliue in his soul theÌ„ now it is naturally in him caÌ„not conceaue the things of the spirt of God is most true of man entirely coÌ„sidered in his own nature without any maner of exception or qualification whatsoeuer 3 And yet all this notwithstanding this manner of drawing cannot be applied to this spouse as appeareth by the wordes which went before by which shee most plainly and vnfainedly declareth that shee was already drawne yea and as it were rauished aboue the cloudes by this grace witnessed by a most vehement desire of hers of passing yet farther And therefore we must adde vnto that which we haue already said that if the first grace be altogether necessary for vs euen so is the second and after the second a third and so on in such wise that euen to his last breathing euery faithfull soule must euery minute and moment cry out Draw me draw me such repugnancy resistance there is yet remaining in those which are most obedient such heauines and lumpishnes in those which are most ready and diligent and all these graces which come one on the head of an other must proceed from the same fountaine from which the first did I meane from the mere and only free bounty and liberality of our God which moueth him to perfect his worke begunne in vs and that not to crowne any merits of our workes but to keepe his pomise as freely with vs as he made it at the first So that this distinction of workes going before faith and only preparatory as the Sophists speake from the workes which follow and come after faith of which they make their merites of condignitie were verilie forged in the shop of Satan who could by no better and readier meanes leade men vnto destruction then by perswading them that they bee of some price and deserue some thing before God The Apostle speaketh far another language Rom. 7.24.25 who feeling in himselfe the residue remnant of the corruption which was yet in him how regenerate soeuer he was and crying out miserable man that I am who shal deliuer me from this body of death goeth not to vaunt himselfe of his trauailes but giueth God thanks through Iesus Christ our Lord protesting elsewhere albeit he was wel assured of the crowne promised vnto them which run wel and to loyal and faithful seruants 2. Tim. 4.8 that he wil be found hauing saith he not my owne righteousnesse which is of the law but that which is by faith in Christ Philip. 3.9 in such sort as that saying of Leo an auncient Bishop of Rome ouerthrowing the indulgences and pardons forged by his wicked successours is most true namely that the righteous gaue not crownes but receiued crownes and that from the constancie of the faithfull are proceeded examples of patience and not the giftes of righteousnesse It is not therefore inough that God forme in vs a desire to know him and to serue and walke after him but he must succour maintaine giue continual forces to this desire which otherwise would suddainely die and come to nothing and our latter estate and condition become worse then the first Alas wee see at this daie but too manie examples of that which is written Mat. 12.45 and 2. Pet. 2.20 Our spouse therefore when shee saith Draw mee it is as much as if she said Alas my beloued although I cry yet I see not that thou commest any thing the nearer vnto me This this is the extreme desire the fathers had whereof Iesus Christ spake Mat. 13.17 and 1. Pet. 1.11 I must therefore saith the spouse approch nearer thee But alas although I doe that which thou giuest mee power to doe mee thinkes I haue no legs so heauie so benummed and so asleep they are I would gladly flie vnto thee but I trayle the wing therefore draw me The like ought wee to say euery daie although we may saie that this Bridegrome or beloued is come
nearer vnto vs now then hee was in Salomons time and that he is as it were painted out before our eies 4 And wee must note here that this prayer pertaineth not onely to euerie member of the Church in the feeblenesse of his spirit and wil but to the whole body of euerie Church yea of the whole Church Catholickly that is vniuersally considered so vexed and troubled as al auncient histories do witnesse both by heretiques in matter of doctrine and so defaced and disfigured with infinite scandales and offences in the discipline and gouernment thereof which thing should bee well considered both of them which seeke here belowe a perfection in euerie member of the Church as the Catharistes of old and in our time the Anabaptists and of them which forge vnto themselues an Idea of a Catholique Church which should be without spotte or wrinkle which they afterwarde apply to their phantasme of the Sea of Rome without any either scripture or reason And yet for all this the true Church leaueth not to be the receptacle gardien of the truth of God who neuer suffereth that this foundation should not remaine and abide firme and sure 5 But in saying Draw me we must withal take the cord in our hand by which we are craned vp and drawn vnto him for to speak thus in the meane time to refuse the meane which is presented vs to draw vs were but to mock God That which I call the corde is the preaching of the Gospell the ordinary instrument of the spirit of God to open our heart to the end to make it heedful and attentiue and to pearce our eares to hear to giue vs eies to see in a word to lead vs into al truth and to confirme and comfort vs vnto the ende and this is it in which the ordinarie exercise of all Christians consisteth It is but in vaine therefore for such as are ordinarie and common contemners of Gods word to say Draw mee For it is no more then if they should saie vnto God make me to liue without a soule make me to see without light 6 But to go on a man maie demaund why the spouse saith in the singular number Draw me and not Draw vs seeing that anon after she speaketh also of her companions And wee will run after thee Let vs therefore vnderstand that this spouse here representeth not one onlie person but the whole company assembly of the true faithful already instructed and bringing forth euerie day as a fruitful mother children vnto God which are here vnderstoode by the companions of this spouse Shee ment not therefore to forget her companie in speaking particularlie of her selfe but to shew by her owne example the rest of her traine what they ought to doe And thus must they doe which haue profited more then others in the Church of God they must bee instruments of grace towardes others and so take one another by the hand and ascend vp togither to this holy house of God whereunto we aspire Esay 2.3 which thing is principally required in the pastors and teachers which are sent to this effect and purpose The spouse therefore addeth ioyning her selfe with her companie And we wil runne after thee By which words is shewen vs the effect of that which she required when she desired to be drawne to wit to the end that she might not only march forward and go on with more courage but rather runne And this is opposed to that negligence and slownes which is in the greatest part of them which are of others most enabled and al for want of taking courage to themselues and making the graces of God to bee powerfull in them profiting from faith to faith from good to better as it is said Psal 84.7 without fainting and being weary in running well Heb. 12.12 Wherefore the Apostle exhorting vs and proposing himselfe for an example saith That we must forget those things which are behinde and follow hard after those things which are before and draw to the marke that is to the price of the high calling of God in Christ Iesus Philip. 3.13.14 the life of man being elsewhere compared vnto a race in the which saith he many do runne but one only receiueth the price namely he which runneth to the listes end seaseth vpō the price 1. Cor. 9.24 And if they be to be reprehēded which runne not swift enough they are much lesse to be excused which go not but pace by pace But what shal become of them who recoile and go backward in steede of going forward what shall become of them which not only draw back but flatly turne the back returning as swine vnto their mire and as dogges vnto their vomit 2. Pet. 2.22 7 And what may I say hereupon euen thus much in fewe words that albeit the Lord by a more then admirable continuing of his graces and singuler patience to inuite to drawe to summon vs vs I say of this Citty yea crying so loude and so shril that this voice of his hath beene hard in al corners and quarters of the world yet notwithstanding I dare not say that there are found any rūners amongst vs but too many idle too many deaffe too many lame too many cold yea too many which draw back I speake it to my great regret griefe cōparing the time which I haue seen in the which there was so great zeale to the word of God that the pastors and teachers were not sufficient to furnish men therewith that not without goodly and great fruits both in respect of the good order obserued in the state publick in priuate families which did ring of Psalmes and praises of God one neighbour warned instructed another open scandals and offences were not hidden and dissembled the straungers forgate their othes and other their euil maners assoone as they entered but the gates of Geneua to be short in cōparison of the time wherein we now are men did not go but did run vnto God and God did blesse them withholding staying the furie rage of their greatest enemies during their greatest fiery zeal courage And now what Hardly doe we retaine the name of that of which before wee had the true substance and our fire is a fire of chaffe And therefore it is vnto vs that that reprehension made by the Apostle to the Galathians pertaineth that hauing begun in the spirit we end in the flesh Galat. 3.3 Euerie one is giuen vnto himselfe couetousnes and distrust haue possessed euerie mans hart there are no lawes which can bridle our pompes and superfluities in such a time when wee should bee rather clad in sackcloth and ashes as neither the gammings fornications and adulteries of some amongst vs. In a word in steed of going forward wee goe backeward euerie man doing so as if a man to runne would charge himselfe with a furred and heauie coate insteed of putting himselfe into his dublet yea into his shirt
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
them of Kedar For all the shining brightnesse of this spouse commeth vnto her from the true Salomon which is that true king of peace on whome dependeth all her beeing and brightnesse as the moone hath no light but of the sunne This bewtie is also wel set forth and described in the 45. Psal vers 11. vnto which the Kedarits are here opposed I meane the children of darckenesse who appertaine not at all to this King of light nor vnto this Queene amongest which also Dauid complaineth that hee had dwelt and beene held captiue too long Psalme 120. vers 5. 13 Now by these matters which wee haue aboue declared and the times wherein we are the Lord maketh vs to see if we haue any eies and causeth vs feele and perceiue if we be not more then bereaued of sense how not onely expedient but howe altogether necessarie it is that wee bee well instructed in the knowledge of the true markes of the Church being in so manie places as yet wholly defaced and in other places so counterfeited that it is hard for a man not to bee deceaued among them if hee looke not the nearer vnto them examine all by this touchstone which is the worde of the Lorde enregistred by the Prophets and Apostles the summe whereof wee haue in our Christian Creede Aboue all let these temporizers and irresolute and politique fellowes of our time vnto whome properlie this spouse here speaketh looke vnto themseues and insteede of beeing scandalized and offended with the poore estate of this spouse according vnto the worlde prouide for their owne conscience vpon paine of euerlasting death seeing that without the church there is no saluation and hearing the reprehension which Elias maketh against them which knowe not on which side to turne themselues 1. Kings 18.21 let them take pitty on themselues and ioine themselues vnto this spouse to the end all may come togither with hir vnto eternal and euerlasting blisse and felicity through our Lorde Iesus Christ Amen THE SEVENTH 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 sixth verse 6 Regard me not that I am browne for the sun hath looked vpon me The sonnes of my mother were angry against mee they set mee to keepe the vineyard but I kept not my owne vineyard 1 A briefe rehearsall of the Sermon going before 2 The Church leaueth not to bee a Church for some defects of hers bee it in manners or in doctrine How we ought to beare our selues in such a case The difference betwixt a bodie which hath some fauls defect a bodie vtterlie rotten in the most noble and chiefe parts 3 The crosse ought not to bring the Church out of knowledge but is contrariwise an expresse demonstration thereof 4 The great desolations of the Church haue happened by the principall of them within it 5 Wherefore the spouse speaketh here of a vine 6 In what sense the Church calleth hir persecutours the sonnes of hir mother 7 Whence the anger and despite of bastard brethren proceedeth against their innocent sister euen to put her sometimes out of the house 8 The application of this Doctrine to the estate of the Church frō many ages vnto this which is now WEE haue vnderstood the woordes of the spouse turning her speech vnto the daughters of Ierusalem that is to say vnto them who according to the diuersitie of times which went before Salomon folowed afterwards beeing Israelites by name made small reckoning notwithstanding of knowing either what religion was amidst the conflicts and strifes they had with the nations bordering about them or what this spouse meant or els applied themselues to the greatest and mightiest despising the poore estate and condition of the small number of the children of God as appeared by the writings of the Prophets and as it happened vnto Iesus Christ himselfe Mat. 11. and Mar. 6.3 Whereupon the spouse warned them that for all this shee leaueth not to haue her true beuty to be knowen thereby and followed But now shee addeth a singular exhortation which consisteth in three points the first that it is not the outward hew which men must stand vpon to iudge of her bewty the second that men make her blacker then indeed she is the third that this blackenesse of hers is not naturall and therefore by consequent will not alwaies continue to be such adding withall through whose fault it is that shee is in this case 2 Now touching the first of these points she warneth and aduertiseth them not to stand so much vpon considering of her in this hew how sun-burnt soeuer it be a warning aduertisment of al others most necessarie seeing there is nothing so faire and perfect in nature whereof a man groweth not out of tast and liking if letting passe to consider the bewty and goodnes thereof he settle his minde wholy to take a view of euery defect imperfection which may be found in it whereas rightly to iudge of a thing and to make our profit thereby we must equally consider of it and vprightly ballance euerie thing in it And as this measure is to be held in esteeming al other things so is it especially and aboue all to bee obserued in this matter wherof we here speak They whom they called in ancient time Catharists as also the Donatists and of our time a certain sort of Anabaptists make good proofe hereof who imagining a perfect beuty of a church in this world seuer thēselues from all others as if in their particular assemblies this perfection were to be found wherein they doe greatlie abuse and deceiue themselues First in this that they stand only vpon the defects of the Church thinking that therefore the Church is no Church Secondly in this that they espy a mote in the eie of an other will not see the beame which is in their own eies We are therefore to note that there is a diuersity difference of defectes and imperfections which are found in the Church The first are touching manners which howe wicked and corrupt soeuer they bee either in the pastours and sheepheards or in the sheep ought not to cast vs into such a rage as therefore to thinke that there is no Church in those places where such corruptions are found I say so long as the truth is there taught according to that which the Lord said speaking to the Scribes and Pharisies so long as they sate in the chaire of Moses that is to say so long as they taught the doctrine of Moses doe yee saith he that which they saie but doe not that which they do Mat. 23.2 Although this hinder not but that a man may well withdrawe himselfe from the company of such men following the Apostles admonition 1. Cor. 5.11 as the Prophet protesteth himselfe did Psal 17.4 and warneth vs to do the like Ps 1.1 nay letteth not but that a man may
in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the seuenth verse 7 O thou whom my soule loueth shewe me where thou feedest and causest thy flocke to rest at noone 1 Whence the reformation of the church is to be drawen and the faultes which haue beene and yet are committed in this behalfe 2 This reformation proceeding from the sole and onlie grace of God ought to be sought after and desired with a singuler and vpright affection 3 The Bridegrome compared to a shepheard the Bride or spouse to a flocke 4 The sheepe which are scared must seeke after the flocke 5 Where there is rest to be found amidst the most violent tempests 6 A great fault of them who get them forth out of the place of rest to cast themselues into the sea 7 This repose rest is not found but in the companie which is fed by him who is the true shepheard in name in deed 8 The marcks of false sheepheards flockes which a man must take heed of 9 The Philosophers haue in vaine sought after repose and tranquillitie in their Philosophy 10 There is a false Christianisme a false Iesus Christ 11 Who is the tru Iesus Christ how we finde in him alone true repose rest in our soules 12 What the parching of noone is which is here mentioned THE state and condition in which the Church is represented in the verse going before teacheth vs what that is she meaneth heere to saie turning her speech vnto her Bridegroome which is this in summe that beeing so driuen from post to piller so tired tormented by her bastard and degenerat brethren and assuring her selfe of the dilection of her spouse how black and sun-burnt soeuer she be through this hard and il vsage and entertainement she hath had she now beseecheth him to tel her where she may find him to bee not onelie reestablished in her former estate but which is more to come nearer vnto him then euer she was to the end she may be the more adorned beutified by him This is the summe of that which is taught vs in this verse containing a most excellent and most necessarie doctrine especiallie for this time wherein wee now liue in which the question of the restablishmēt reformatiō of this poore spouse so miserablie disfigured by her pastors is of all others most debated and handled Now there is not a woord in this place which hath not in it a marueilous waight Let vs therefore note first of al to whom she speaketh and then with what a vehement affection she speaketh and thirdly what she meaneth whē she saith O thou whō my soule loueth c. She speaketh vnto her Bridegrome her beloued our Lord Iesus Christ she protesteth that she speaketh vnfainedly and without hipocrisie euen with the whole affection of her hart and to induce him to aunswer her she maketh mentiō of her entire amity loue which she beareth him First of all therefore let vs learne heere this lesson that when the question is of returning and bringing back againe the Church of God after these desolations to hir true beuty brightnes we may not talk of seeking the manner and means to doe this in our owne braine but we must haue an eie vnto God to whom alone it appertaineth to cloth and trimme vp his spouse after his owne liking and if we doe otherwise wee goe about nothing else but to disguise and disfigure her sometime after one fashion sometimes after another as wee see it hath hapned heretofore in the Christian church and is much to be feared least it also happen and come to passe in our time For from whence came this transformation of the christian church but from this that the successours of the first pastors established by the Apostles in steed of keeping themselues to these simple and natiue ornaments which the true Apostles had cut out prouided fitted this spouse withal would needes set vp a seruice of their owne with such fashions and manners of doing as are some of them manifestlie borrowed from Iudaisme others taken from Paganisme it selfe others forged and inuented according to the lust fancy of certain bishops as some churches had authority credit aboue others so these ceremonies were accordingly receiued either more or lesse vntil at the last they became catholick that is to say vniuersal I speake of nothing here which may not be shewn in particular that by euident testimonies if the time would suffer me And how came these vp Vnder a shadowe colour of deuotion forsooth of making the seruice of Christians more goodly cōmendable And what is come of this Mary this that our crafty suttle enimy seruing himselfe by litle litle euen by them who thought to doe the clean contrary is at length come vnto that he alwaies aimed shot at which is to transforme change the pure and chast spouse of the Lord into a painted diapred harlot So fell it out in the church of the Israelites when in lieu of considering what Moses had said taught them what himselfe had diligently exactly obserued Heb. 3.5 namely that he did all things according to the model pattern which he had seen in the mount Exod. 25.40 with an expresse commandement vnto the Israelits not to ad or diminish any thing from that which the Lord had expresly ordained by his word Deut. 4.2 they presumed to mingle with it their traditions inuentions such as were not only vaine frustratory as the lord speaketh of thē Esay 29.13 but finally such as were abominable directly opposed against the commandement of God Mat. 15.6 Behold how men turning themselues aside by litle litle frō the word of god do first build hay stubble holding notwithstanding the foundation as the Apostle foresawe foretold 1. Cor. 3.12 from thence proceede to prescribe God himselfe a law notwithstāding the admonitions aduertisements of the Apostle 2. Tim. 3.1 Coloss 2.18 the verses following The question therefore being at this day of reforming the church the day of the Lord being appeared aswell to consume destroy this stubble hay by that fiery flaming two edged sword Apoc. 1.16 as also to destroy by spirituall armes weapons euery high thing which lifteth it selfe vp against god 2. Cor. 10.4 We are taught in this place to haue our recourse to the only wisedome of God which is so exactly set downe enregistred in his word doing nothing of our owne head for feare our selues offend in that which we would amēd And would to god many had had more regard hereunto at the beginning then they haue had whereas in many places some would needes moderate that which they should vtterly haue rooted out retaining in churches holy places made for deuotiō images crosses albes copes with like trumpery calling al these
and persecutions as we haue before at large handled 4 Albeit therefore there is but one Church notwithstanding this letteth not but that it may be considered in mo parts euen in this world whereof some being disfigured by persecution seeke after other which are in peace So we see by experience at this day that the Church of God being most cruelly persecuted and depriued of the publique and pure exercise of religion in some places of the world is releeued elsewhere and comforted inioyeth by an especial grace and fauour of God hir liberty who reserueth for his poore children some place of refuge and refreshing 5 But it seemeth that yet more properly to speake more neere to the point the church being as it were vniuersally persecuted and woonderfully disfigured demaundeth here of hir Bridegroome how and by what meanes hee is accustomed to maintain and nourish his Church with this pasture against all the afflictions stormes and tempestes of this worlde And therefore is as much as if she should say that though shee bee brought into poore estate yet hath she not for all that lost any whit of her courage or changed her affection at al as it is saide Psal 44.18 and Psal 89.39 but that amiddest them amongst whom she is in so troublesom a time she hath as it were lost the footing of the right way as beeing brought into a desert wildernesse which causeth her to desire her Bridegroome it may please him to direct her and to point her out which way shee shall take to finde and to come vnto her true repose and rest In a word to vnderstand this place aright let vs set before vs the state of the church of the Lord in which it was but threescore or fourscoure years ago whē if a man had demāded what maner of booke the Bible was or the new Testament he should hardly haue found one among a thousand of them which named themselues christians which knew what it was much lesse which vnderstood what was meant by the law the Gospel Neither doe wee doubt but that such as it pleased God to vouchsafe his grace to enquire after the right way amidst such desarts to find it to teach it vs to bring vs thither by their holy labor trauel did oftē make the same praier vnto God which this spouse beeing in the like estate maketh here without which praier themselues we should haue perished with others with the rest of the world And yet at this daie what doe all the true faithfull beleeuers in those places and kingdomes where they mourne and languish but praie vnto the Lord to teach them the right waie amidst those labyrinthes in which they are and to guide them to those places where God doth feed his sheep in al abundance and in exceeding great safety 6 Behold I say what the true children of God hauing great want of that which we haue in all aboundance desire of God euery day with vnspeakable sighinges and teares whilest wee despise the bounty and liberality of the Lord and turne vpon our heads into iust iudgement the grace and mercy of the gospel by our wicked and dissolute liuing And what shal we saie of them who enioying the places of such a rest seeke after Sodome and Gomorra departing as Lot did out of Abrahams house Gen. 13.10 by reason whereof he found himselfe soone after in il case Gen. 14.12 yea with his whole family Gen. 19. which was finally cursed of God and shut out and excluded from his people I knowe what the replies of such men are that the gospel is not enclosed shut vp within the walles of one city which is verie true But notwithstanding the spouse demaundeth in this place where the place is that hee feedeth and reposeth or resteth his sheep Neither serueth the reply of such men to any purpose namely that in what place soeuer they bee they wil serue God and if they cannot haue the publique exercise of the word of God they wil read the Scripture and wil pray in their houses I answere that Lot also when hee was in Sodom afflicted his soule which they for the most keep themselues wel from 2. Pet. 2.8 and yet we see that neither he nor his Daughters learned any thing there which was ought worth Gen. 19.8.16.31 7 The first point therefore of this demand is to know whether we must retire our selues not to perish with the woorlde but to be fed to eternal life This is meant by these words where thou feedest In which we are also to note that it is not said where men feede but where thou feedest whereby it is shewed vs that we must seek for this food elsewhere then in our selues to wit in him of whom onely it is said that he hath life in himselfe Ioh. 5.26 and who is the bread of life Ioh. 6.35 and that we seeke it no where else but there where he feedeth vs I meane as Saint Peter testifieth there where his word is announced and preached when he saith Ioh. 6.68 to whom shall wee goe Thou hast the words of eternal life after that he had heard a little before of him the words which I speake vnto you are spirit and life For which cause also 1. Ioh. 1.1 he is called the word of life This is then the onely great pastor and shepheard of our soules who feedeth his sheepe hauing spoken first of al vnto the fathers in diuerse sorts and at sundry times and last of all hauing declared vnto vs in person al the will of his father Ioh. 15.15 and consequentlie hauing giuen and giuing euery daie pastours and teachers Ephes 4.11 of whom it is said As my father hath sent me so send I you Ioh. 20.21 not to ad notwithstanding or to diminish any thing from the doctrine alreadie preached by the master but according to the tenour of their commission limited to that which they haue heard and receiued Matth. 28.20 and Act. 4.20 8 From thence also flow 2. other points of most necessary doctrin First that the Church is not there where men do feed that is to say doe teach their owne inuentions whether they forge a doctrine altogither new Esay 29.13 or whether they adde change or diminish anie thing from the word first preached and afterward registred by the Prophets and Apostles which the Lord calleth the leauen of the Pharisees Mat. 16.11 whereof the Apostle distinctly and expresly speaketh Col. 2 from the 16. vers vnto the end of the Chapter Secondly that as little ought euery assembly to bee called the church in the which there is no feeding but foding of the poore people with songs and right masquerades and mummeries and that in an vnknowen language among whom euen those which vsurp the names of pastors are dumb dogs deuouring the sheep as it were bread Psal 14.4 in steed of feeding them Ioh. 10.10 and not only ignoraunt and vtterly vnable and vnfit for their calling but
pardon Now the power of the keyes of the kingdome of heauen which consisteth in binding and loosing that is to say in condemning and absoluing of sin was in the person of Saint Peter the other eleuen Apostles giuen vnto the Church Mat. 16.19 Ioh. 20.23 But whereas it is said elsewhere that it pertaineth vnto God alone to remit sinnes Mar. 2.7 it is easie to be vnderstoode that there is a great difference first betweene making of Lawes and publishing or applying of them and secondly betweene power to execute absolutely and a commission limited and bounded Therefore I saie touching the spirituall kingdome concerning the conscience saluation or damnation that this power pertaineth to one onely God in the person of his sonne whom hee hath from all time established and ordained head of this Empire And as touching the execution of his Lawes according to the exigence of cases hee hath set vp and established his holy ministerie in his Church with a commission limited that is to say with a charge to iudge according vnto the tenor of his Laws and as it were representing the chiefe Lord and Lawe-giuer and not otherwise vnder paine of nullity of their sentence otherwise we must saie that Iesus Christ was iustly condemned and excommunicated with his Disciples Ioh. 9.22 and 16.2 insteede of that which the Lord himselfe said of them let them alone they are blind leaders of the blind And indeede Saint Paul speaking in generall of his whole preaching calleth it the counsaile of God Act. 20.27 And to the ende that no man should extend and stretch this to any inward and internall reuelation without the Scripture that which I ordaine saith he speaking of the institution of the holy Supper that haue I receiued of the Lord and speaking of being vnmarried hee protesteth that he wil not tie and intangle their consciences as also Saint Peter admonisheth al pastors to take heede how they vsurpe a lordlines ouer their flocks which he calleth the portion or the heritage of the Lord 1. Pet. 5.3 And therefore these words of Saint Paul 1. Cor. 7.12 But to the rest I speake and not the Lord speaking of mariages contracted with an vnbeleeuing partie ought not so to bee vnderstoode as if the Apostle tooke vpon him to commaund anie thing of his owne head priuate authority but he vseth this maner of speach to distinguish that for which he had the expresse and registred word of God from that which was not in plaine termes expressed but correspondent notwithstanding and agreeing with that which was written beeing a thing impossible that the Lawes could containe euerie particular case which might happily fal out as we haue at large declared and expounded the same in handling of that Epistle 7 Finallie there are which alleadge the authoritie which the Church had in the time of the Apostles to make ecclesiastical Lawes and ordinances and ring out as loud as they can this word of Apostolical traditions Act. 15.28 and 16.4 1. Cor. 11.2 and. 34. whereof they produce diuerse examples scattered and sowen heere and there throughout Saint Paules Epipistles as of the vaile of weomen of the order of speaking and vttering the word of God in the assemblie of collections and gatherings for the poore and of almes This matter would require whole sermons as we haue also often occasion to speak thereof But for this present this may thus bee aunswered in a word It is then another thing to make lawes to tie mens consciences to say looke yee this is good and pleasing vnto God this he commaundeth you to doe or beleeue or contrariwise to say looke yee this hath God forbidden and this you may not doe or beleeue And againe see these be the vocations and charges by which the sonne of God wil haue his Church to be ruled and gouerned this I say is farre another thing then to haue a respect vnto that which is requisite for the vse and practise aswell of the doctrine as also of the discipline which God the alone and onelie Law-giuer hath ordained requisite I saie according vnto the time persons and place which beeing subiect to infinit varieties yea sometimes contrarieties the Lord vnder the new couenant hath not made as I may so saie could not make certaine special perpetual ordinaunces seeing this policie is accidentall and not of the substaunce neither of doctrine nor of discipline And therefore in respect of this point hee was content to giue a generall commaundement that whatsoeuer he ordained should be executed orderly and modestly in his house which the church 1. Cor. 14.40 Yee see then the boundes which he is content to prescribe vs. And that this is so we see how these ordinaunces themselues of the Apostles which wee haue aboue specified vanished awaie by little and little the times being chaunged and the causes why they were made ceasing to be which would not haue been if they had concerned the substance of discipline and doctrine which are perpetual and inuiolablie to bee obserued vnto the end consummation of the world Contrariwise the Scribes and Pharisees not contenting themselues that they were placed in Moses chaire that is to say to declare the doctrine and discipline taught by the ministery of Moses in which case the people were to doe that which they taught and not to follow their wicked life would needes medle with making of Lawes to tie the consciences of men and so to adde somwhat of their owne vnto the seruice of God established by his Lawe where it is saide that the Lorde had rather scandalize and offend them then subiect his Disciples vnto them Mar. 7.6 shewing that he held not or accounted the vsage of such traditions for a thing indifferent but calleth them the abolishing and taking away of the commandements and ordinances of God Mar. 7.13 and a leauen which he commaundeth vs to take heede of Mat. 16.12 Now I thought good expreslie to specifie in this matter the time of the new couenant because that vnder the old the Church being enclosed within the limites of one people of one country of one holy place and for a time onely the Lord declared and set downe not onely the doctrine which he would haue to be taught both of the seruice and gouernment of his house but also specified and particularized those ordinances according to the times places and persons which he would haue to bee inuiolablie obserued without changing adding or diminishing anie thing in thē at al Deu. 4.2 Esai 1.12 29.13 But vnder the new couenant which hee contracted with all people and nations and for so long time as the world should endure it was necessarie hee should leaue it in the liberty of the Churches to appoint and establish whatsoeuer in special and particular concerneth the vse and practise of the doctrine and discipline as touching order and edification according to the variety and difference of circumstances And thus far of the soueraintie of
theÌ„ to sound in the ears of the hearers preseÌ„ting applying outwardly the visible signes which we cal Sacramentes together with the ceremonies instituted and ordained of the Lorde in the administring of them But as for the rest the Lord reserued entirely vnto himselfe the power of woorking inwardely and within in preparing the hartes and mindes to receiue this precious seede to make it bud foorth encrease fructifie by his holy spirite 1. Cor. 3.7 as it appeareth also throughout the whole scripture which teacheth vs that our saluation is neither in whole nor in part of the willer or of the runner that is to say not of our wil or of our endeuour but of the sole and only mercy of God Rom. 9.16 creating in vs both to will and to doe by his only grace Phil. 2.13 which wee haue aboue more at large prooued treating vpon the fourth verse of this Canticle It is therefore in this sense and not otherwise that the faithfull ministers of the word of God are called by the Apostle Ioynt-woorkers with God 1. Cor. 3.9 as the ordinary and vsual preface also of the Prophets witnesseth when they say Thus saith the Lord. Whereas Iesus Christ as Lorde and master in the house of his father Heb. 3.6 and by the spirit commission of whom the Prophets spake 1. Pet. 1.11 and 2. Pet. 1.21 speaketh with all auctoriâ—y saying ordinarilie In truth in truth I say vnto you Math. 5.18 2 It remaineth nowe that we speake of the Priesthoode of Iesus christ which consisteth first in the expiation satisfactioÌ„ once for al made by him in the intercession which yet indureth wherupon we haue at large declared before by most peremptorie reasons taken out of the holy scripture that it is impossible in reason to atribute the least part in the worlde of these two poynts to any other saue vnto Iesus Christ alone Whereunto if any man oppose the promises of saluatioÌ„ made vnto them which obserue the law I answere that because they presuppose a perfect accomplishment fulfilling of the law which is not found nor shal euer be found saue in Iesus christ alone seeing it is hee only who is without sinne it followeth that they were neuer proposed vnto vs to iustifie vs or to make our reconcilement vnto God by our selues but contrariwise to condemne vs in our selues to the end to bring and lead vs vnto him in whom alone al the said promises are ratified and performed hauing himself alone most fully and most perfectly accomplished the Law for vs which embrace and take hold of him by faith Rom. 3.30 Gal. 3.21.22 and 4.5 3 Likewise if any man alleage the promises both of the present life and of the life to come made vnto them which liue godly 1. Tim. 4.8 although their workes be full of defects and imperfections I denie not but God hath promised and giueth also life euerlasting to the repentant and such as liue in his feare for to denie this were to deny the whole Scripture but I saie that there is a great difference betwixt these two questions to wit to whom eternal life and other Gods blessings are giuen and for what cause these are giuen vnto him on whom they are bestowed Eternal life therefore is indeed prepared and giuen vnto them who testify their repentance by the true fruits therof which are sometimes put off and differred vnto the last moment of a mans life whereof we haue a singular example in that poore theefe crucified with Iesus Christ Luk. 23.43 some being also called at the eleuenth houre Matth. 20.9 but I adde that this is not that by their woorkes they haue satisfied for their sinnes either in whole or in part or that they deserue by the value of desert of them in anie sort or manner whatsoeuer anie blessing temporall or spirituall but onely because that good workes beeing the testimonie and effectes inseparablie following of faith and that faith witnessing before God according vnto the couenant of the Gospel That whosoeuer shall beleeue in the Sonne shall bee saued That the true repentaunt haue a part in the merit of Iesus Christ and his righteousnes it pleaseth God of his great grace and onelie mercie to accept of them and to crowne them in Iesus Christ his Sonne the onelie satisfier for our sinnes and sole sacrifice expiatorie as the whole Scriptures and al the writinges of the Prophets Apostles do most plainely witnesse 4 As litle can we helpe our selues with the promises of remission and expiation of our sinnes which are added vnto the legal ceremonies namely vnto the sacrifices For as the Apostle teacheth vs the bloode of Goates and of Buls coulde neuer appease the anger and wrath of God but the onelie bloode of Iesus Christ sacramentallie represented for a time by earthly things Coloss 2.17 Heb. 10.4 And therefore the promises of expiating or purging our sinnes were not added to the Leuitical seruice to attribute thereunto that which is proper to Iesus Christ alone but to distinguish these sacramentall ceremonies from common things and such as had not any spiritual vse 5 I saie the like of the Sacraments of the new couenant as when the washing away of our sinnes is attributed vnto the Sacrament of Baptisme and our incorporation in Iesus Christ and vnion with him from whence all those benefits and blessings proceede which we receiue from him is attributed vnto the holy Supper of the Lord. For the outward visible water of Baptisme doth no more wash away our sinnes nowe then did heretofore the water of purification or blood of beastes But hereby is shewed vs the difference between the water of Baptisme and common water not in respect of the substance or effect of the water considered in his own nature but in this that common water doth nothing concerne eternall life and the water of Baptisme is vsed and applied to signifie vnto vs effectually if it be not long of our selues that which the spirit doth within vs defacing and putting foorth our sinnes and purging our natural corruption by the death and passion of Christ our Lord being no other thing in the water but a power of signifieng vnto the beleeuer that which faith is to apprehend and which is applied by the force power of the holy ghost working within according vnto the distinction of these two Baptismes spoken of in Mat. 3.11 and 1. Pet. 3.21 The like must be vnderstoode touching the other sacrament of Christian religion namely the Lords Supper wherein wee ought to take diligent heed we attribute not vnto the bread or wine or vnto the corporall receiuing of them that which is proper vnto Iesus Christ and vnto the spiritual apprehension and application of him by faith 6 Of as little force is that obiection of them who alleadge these woords of the Apostle 1. Tim. 4.16 In doing this thou shalt saue both thy selfe and those which heare thee For there is but one Iesus
Christ that is to say one Sauiour Act. 4.12 who hath alone satisfied for our sinnes Ioh. 1.29 and by whose obedience we are made iust Rom. 5.19 The Apostle therefore meaneth not in the person of Timothie to sette the Pastors in the place and roome of Christ God forbid seeing himselfe declareth that he is not therfore iustified before God though he know nothing by himselfe but hath perfourmed his charge irreprehensible 1. Cor. 4.4 but he speaketh so in respect of the office duty of pastors which is to preach and announce the secrets of God 1. Cor. 4.1 that is to saie the word of reconciliation 2. Cor. 5.19 and 20. which is the Gospell for the saluation of al them which beleeue Rom. 1.16 But they are of all others marueilous impudent who to maintaine their Idolatrie or rather impiety alleadge that which the Apostle saith of himselfe Coloss 1.24 namelie that he fulfilleth the surplussage of the afflictions of Christ in his flesh for his bodie which is the Church as though he were not alone omnisufficient to blot and put forth our sinnes a blasphemy most execrable whereas the Apostle by these woordes meant to say no other thing but that in the afflictions and sufferinges of the Saintes Iesus Christ as a man would saie suffereth in their persons because he accounteth himself as it were wounded in them according vnto that which he said vnto the same Apostle wherefore persecutest thou mee Act. 9.4 which thing returneth vnto the great comfort and edifieng of the whole Church greatly edified by the happie ende and issue of them Phil. 1.12 and 2. Cor. 1.4 and 2. Tim. 2.10 7 Now foloweth the poynt of intercessiō in which we haue saide that Iesus Christ hath no more a companion then in the redemption Against this some oppose the mutuall praiers of the Sayntes praying vnto God dayly one for an other yea for their very enemies The answer is easie that notwithstanding the faithfull for all this are not therefore intercessors in any superior degree betwixt God and them for whom they praie but ioyne equally together their mutuall praiers which are al of them referred vnto this only intercessour betweene God and men on whose alone intercession in all and through all dependeth the whole vertue of their praiers whether they pray for an other or for themselues 8 These things being well considered and wayed as they deserue to bee shewe vs most euidently and to the eye who they are whom the spouse in this place calleth her husbandes companions whose companie and that worthily shee liketh not namely those who attribute vnto themselues that which is properly belonging vnto the Bridegroome as if some inuited by the Bridegroome to beare him companie at the time of his fiances or espousails in steede of contenting themselues to beare him company do him curtesie As friends to reioyce with him Ioh. 3 29. should play him so lewd a pranke as to go about to be master of the spouse to chalenge her vnto themselues as Samsons companions serued him Iud. 15.2 And who are those Mary first of al those who take vpon them to make new commandements for the church to bind the consciences of mē contrary to that which S. Peter expresly forbiddeth 1. Pet. 5.3 against the expresse commission deliuered vnto the Apostles Mat 28.20 against the expresse exāple of S. Paul 1. Cor. 7.35 therefore worthy in lieu of being obeyed to be held accursed and had in execration by the ordinance of God Deut. 18.20 Gal. 1.8 though they should be the Angels of heauen themselues 9 As much is to be said of them who haue been so bold presumptuous as to forge newe vocations and charges in the church of God which they afterwards transfigured and changed into dignities and finally into a tyrannie truly Satanicall that is to say aduerse contrarie and opposite directly vnto the royalty and regality of Iesus Christ altogether following that which was expresly foretold by Saint Iohn in the Apocalypse of the Image drawne and mouled on the pattern of the beast which was the Romane empire which was finally ruined and dissipated as it is at this daie according vnto the prophecie of Saint Paul 2. Thess 2.7 wherein Satan hath vsed a marueilous sleight in seruing his owne turne by abusing many good and holy personages and those very learned otherwise but not sufficient attentiue to marke and consider how men abused the names of vocations established by the sonne of God to turne them notwithstanding and to ouerthrow them in such wise that by litle and litle he attained vnto the end he desired hauing set vp insteed of that goodly estate of the Church established in his perfection by the ministerie of the Apostles this falle hierarchie as they call it Such are the reuerend names of Bishop Pastor Elder or Ancient Doctor Deacon * which they afterwards by litle and litle diuided into many other degrees * to hatch at the length an Oecumenicall Bishop that is to say a Bishop of the vniuersal worlde to which for a full measure of all this disorder haue beene added the most reuerent Seigneurs the Cardinals 10 As for the ancients and Elders they are become * Penitentiaries * Proctors in the court ecclesiasticall Dataries Bullists Copistes c. * to make vp perfect this ruine ordinary Creators and Sacrificers of a Iesus Christ of dowe and all for what wil you giue me and for ready mony 11 As for Deacons receiuers and gouernors of the church-almes and goods according to the order and practise of the Apostles to speake in a worde this is the state and calling of all this whole Hierarchy if to be a Deacon and Church-robber as Iudas bee all one But the name only being left to serue for a part of the Masquerada of an high masse it was requisite that Subdeacons should bee added to mock the poore seelie sheep comming to offering 12 As for Doctors it may bee saide in a woorde that the Lorde of his great mercie hath not permitted that that which is as it were the nurcerie of the Church I meane schooles of good learning should in such wise bee vtterlie abolished taken awaie as the other parts of that which God would haue established in his Church But contrariwise it hath pleased him to stir vp in sundry ages Emperours and Kings who haue had a care of founding erecting of them through a worthy laudable instinct and purpose and which a man may say to haue beene and yet to bee the meane that God hath vsed to preserue and maintaine the societie of man for the study and knowledge of liberall artes and sciences But touching the principal part of this so great a benefit which is the schoole of diuinitie this is there where Satan hath serued his turne with suger to turn it into most bitter and deadly poyson hauing banished out of the schoole of diuinity that which was the only subiect thereof
must be serued in euery place with lifting vp of pure handes 1. Tim. 2.8 but this is to teach men to set all thinges whatsoeuer without exception after the dewty which they owe vnto the Lorde whose promise is most liberall bountifull vnto them who forsake for his sake houses or brethren or sisters or father or mother or wife or children or lands possessions howe euer the worlde take and account them for fooles and franticke 7 Neither serueth this lesson to teach vs onely that it is enough to depart out of those places where superstitiō or some what worse then that is For it is to little purpose to chaunge our place if we chaunge not our old skinne and if being come to another place to serue God better and with more freedome then before we shew it not indeede and effect when wee are come thither Which falleth not so truly out in al as I must say it to my great griefe beeing but too too manie found who in steede of changing themselues and their manners or profiting themselues better when they are come hither amongst vs become worse then before so that being nothing else but an offence and stumbling block vnto others it were better both for vs and them they had either neuer come here or had returned strait way thither againe from whence they came 8 And as this doctrine serueth not to this purpose so neyther tendeth it to the fauoring of these hypocriticall Moonkes who boast and brag they haue forsaken the woorlde because they would faine be reckned among the number of them who haue left and forsaken al things for Christs sake which thing I shall then confesse to bee true when they shal haue proued Iesus Christ to be the patron and founder of their order and that to enter into a monasterie there to liue at the cost and charges of another and some of them to bee chaunged into wild asses others to get them fat paunches others to grow vppe to miters and cardinals hattes others to be the props and arch-pillers of falshoode and error such as these of the latter crue are who cal themselues Capuchins Iesuits false vsurpers of the name of Iesus others to be sauiours and meriters for themselues and for others who hire them for their imaginarie workes in such sort as to heare them speake it should seeme that God oweth them somewhat vpon a reckning when they haue past a clear account with him when I say they shal haue shewed that this doctrine is Propheticall and Apostolicall I wil then confesse their saying to be true and not before no displeasure to one of the ancient fathers a man otherwise endued with most excellent gifts who neuer heard of such not monks but monkeis as they afterward became to bee but so bewitched notwithstanding with the opinion of a monastical and solitarie life as that he sticked not to giue one this counsell to runne ouer the verie belly of his owne father to enter into a monasterie so blinde was the world euen in those daies 9 In a word therefore the first point of returning vnto the Church of God is a resolution of quitting and forsaking the false Church without any either chaffering and merchandizing or looking behinde vs as we are warned Luke 9.62 Phil. 3.13 as this spouse also is expresly warned to forget her owne people and her fathers house before the King can take pleasure in her beautie Psal 45.11 And this is a point which they aboue all others ought well to thinke vpon who at this day when this point is handled and debated among vs mince out their way on both sides thinking to agree fire and water together calling them transformers of the Church who would reforme it exactly according vnto the paterne of the woorde of God men a great deale more daungerous then those who declare themselues vtter enimies of the truth 10 But because to goe out of a bad way to enter into an other as bad or els worse doth litle better the case of him who is wandred therefore the spouse is here warned in going out of the ill way to followe the tracke of the flocke that is to saie of this true flock of sheep with whom they are to ioyne themselues For the vnderstanding and practise of which lesson we are to note that there is a difference betweene the opening of a new way and the acknowledging of a way made long since but for lacke of vsing and frequenting growen wast and desolate The question being therefore in this place not of taking or making a newe way as if the Church had then tooke her beginning but of finding againe the true way laid in some sort wast desert for this cause the spouse is sent backe as it were to finde the trackes and footings of the olde way And this is it which the Prophets themselues haue preached amidst the desolations of the Church in their times sending backe such as are wandered and gone astray vnto the Law and vnto the testimonie Esai 8.20 and elsewhere as Abraham also speaketh Luk. 16.29 They haue saith hee Moses and the Prophets let them heare them whereunto agreeth that of Saint Peter 2. Pet. 1.20 not forgetting the woordes of his maister who directed those which were blind knew him not vnto the Scriptures Sound ye saith he and search the Scriptures for they are they which speak of me Ioh. 5.39 yea although then when the Lord spake thus the track and footing of the true sheepe of the former time was so cleane put foorth amongest those who called themselues the people of God that there needed miracles and other extraordinary meanes to make it knowen vnto the seely wandering sheepe Mat. 9.36 11 Therefore when our aduersaries would serue their turn with this place to teach vs that without al distinctiō or exception we must keep vs vnto the way of the fathers we must put them in mind of this word of Flock namely of the true flocke of the true sheep For there are two sorts of fathers The one seducers seduced of whom the lord complaining in Ieremy they haue forsakē saith he my law which I set before thē haue not hearkened vnto my voice neither walked thereafter but haue followed their own harts lust the Baalims which their fathers taught them Ier. 9.13 and 14 and in Ezechiel 20.24 their eyes are gone after the moulten gods of their fathers Such are the fathers from which wee must turne that wee perish not with them not deseruing the name of auncetors that is to saie of such sheepe as hear and folow the voice of their sheepheard Ioh. 10.27 But as for true fathers that is to saie true auncetours those are they indeede whose track and footing we must know that we turne not therefrom neither to the right hand nor to the left As for example There are in our time a great number of false sects religions which al saie they are
couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
their particular interest others haue no great care of it others indeed set their handes vnto it but insteede of following after the tracke and footing of the true sheepe and the tentes and tabernacles of the true Pastors wel authorized folow their own inuentions to make a medly of religions and disciplines after their owne lust 3 As for the first seeing they resemble the Pharisees and Scribes naie are more out of the way then they it is no maruaile if they cannot abide to haue their profanenes discouered wherein they do their master faithful seruice who by their meanes defendeth his hold and fortresse with all the might he maie Luk. 11.22 True it is they are constrayned to auouch that there are many very great corruptions abuses in their Church and of this the preface vnto their councels alwaies ringeth yea sometimes their sermons also and thereupon also ye shal haue them make some statutes and ordinaunces of reformation But what First there is no speech to be made touching their doctrine with which they ought to begin but all the speech is of square caps of shauing of beards of their hair it may be some points shal be farther added touching the plurality of benefices and residencie of prelates yea forsooth as if they should take order that euery Church-robber should haue his part and euerie theese raunge in person in the walke of his forest Many wil saie these wordes are verie rough and too iniurious But they who like them not must reforme the Lordes speech Matt. 21.13 Yee haue made saith he of my fathers house a den of theeues And albeit their rules of reformation were the best that might be in the world yet who seeth not that it is but a meere mockerie to make them to the end their buls and dispensations may haue as manie clauses derogatorie against them For example hereof look we to the pragmatical sanction of Basel taken away by Pope Leo and parted between him and kinges more impudently a great deale then the souldiours who executed Pilates iudicial sentence against Christ parted his garments amongst them And this goodly councel of Trent such as it is hath it hitherto in our daies framed anie bill of encitement against the authors themselues and founders thereof culpable in pointes of their owne reformation 4 And what shal the true pastors and christian magistrates do hereupon They must waite saie these hick scorners vntil such time as the Pope and prelates the Apostles successours forsooth remedie the matter that is to saie vntill the whores reforme the stewes As it is an vsuall thing thoroughout the Scripture to compare spiritual fornication and whoredom vnto corporal whoredome But Iesus Christ giueth vs a contrarie lesson Let them alone saith he they are blind leaders of the blind Mat 15.14 naie which is more he tooke a whip in his hand and ouerturning the tables and monie of the chaungers draue them foorth t 〈…〉 ise out of the temple Ioh. 2.15 and Luk. 19.45 So about three hundred yeares since God hath chastised and scourged the East and the South and some part also of the North with a terrible whip of his anger and wrath I meane by the Turkes successours of the Sarracens and hath in our memorie giuen the Cittie of Rome a shrewd lash with the whip Contrariwise it is on vs that hee hath reached foorth his great mercie hauing raised vp those chiefe seruantes of God who tooke into their handes the true armes of Christians 2. Cor. 10.4 I meane the spirit of the mouth of the Lord 2. Thess 2.8 otherwise called the two edged sword of the word Psal 149.6 and Heb. 4.12 by which they cleansed the house of the Lord where we are now It is replyed hereupon that some haue also resâ—sted by way of armes They which haue beene brought to this extremity are sufficient to aunswere for themselues and behold their aunswere which al the world might vnderstand We vouch saie they the fact yea and that Satan hath thrust and shoued in some of his theeues and robbers among vs we confesse as Dauid himselfe during the time of his persecution found himselfe much encombred with those which ioyned themselues vnto him But notwithstanding for al this considering when and why and by whose meanes the matter came to handie-blowes it shall be found that they who complaine are no more to be approued in their complaint then they should be who should complaine they hapned to meete in a forest where they laie in ambush certaine passengers who armed by the authority of the Lawes hindered in some part their wicked purpose 5 Ye see then how it hath pleased god in our time to exercise his poore children and yet withall to take pitty on them in some countries But I must speake it to my great regrete that his grace appearing vnto the woorld men haue beene far from receiuing of it and making their profite thereby in such sort as they ought to haue doone For some haue yet left the high places standing others haue set vp Gedeons Ephod Iudg. 8.27 others haue ordered the rules of Ecclesiasticall gouernment not according vnto the true pattern of the ancient sheepe and cabbins of the Pastors in which we haue heard howe the Spouse is in this place commanded to feede her young kiddes but according vnto their own opinion or rather fancy so that if God of his goodnes remedie it not it cannot be but that by little and litle the later state wil come to be woorse then the first as is said Matth. 12.45 and as is already come to passe in too many Churches and countries 6 God grant theÌ„ who haue the charge hereof his grace to thinke better on it to prouide for it that this spouse maie be restored vnto her perfect bewty whereof the Bridegroome in this place speaketh saying that he compareth her vnto the mounture of horses of one of the coches of Pharao Which similitude comparison may seem very strange yet notwithstanding is very significant proper if wee consider the sense whereunto it is to be referred without wresting or drawing it any farder So is it said by a similitude to shew that the true Church keepeth herself to her head in what place soeuer he be that where a dead bodie is there doe the eagles gather themselues together And yet this wold be thought a thing very absurd if a man therfore consequently would liken the children of God vnto foule rauening birds Iesus Christ who is the holy of holies vnto a carrion Semblably if a man would make Iesus Christ like vnto a theefe vnder this colour that it is saide that he shal come as a theefe 1. Thess 5.2 or vnto a Iudge fearing neither God nor men Luk. 18.2 So likewise in this place the spirite meaneth not to compare his church vnto an horse or a mare But because one of the principall bewties of a woman is this tall and streight feature of body with a
made no account of men pressed and thronged to snatch the kingdome of heauen by violence 10 And now what Edicts and Lawes being establâ—shed to this purpose and some libertie and freedome offered and presented men contemn that which is euerie day at their doore If we should be sent into the suburbs or fields after it that were too farre if some monie must be made for the relieuing of the poore woorke-men this costs too deare in a word the Manna which was at the first so sweete in our mouthes hath nowe no relish the Lorde of his mercy remedy it and giue vs a better mind We desire peace and quietnesse but it is for nothing els but to be at our ease and that is the cause that this benefit flyeth from vs God knoweth also that if wee had it we would abuse it 11 Let vs therefore relie our selues on him who giueth vs our poore brethren peace after so long so rough storms let vs take heed we be not like horses fatted on the litter wil afterwarde abide neither bridle nor saddle but fling out with all foure and specially against their master Deutr. 32.15 If on the contrariside he chastise vs with any scourge it shall please him let vs shew that his power is made perfect by our weakenesse 2. Cor 12.9 and reioice that it is giuen vs to be made conformable vnto our head Rom. 8.29 Phil. 1.29 Acts. 5.41 In a word let those combats which are giuen vs whet and sharpen the power which is giuen vs from aboue The world in the meane while will laugh vs to scorne and will cal vs fooles franticke monarkes but it shall weepe in his time and wee shall laugh in the Lord in that our season when that which is giuen vs alreadie to bee shalbe reuealed 1. Ioh. 3.2 12 Moreouer let vs note that this spouse is compared vnto a goodly horse to couples linked together which is spoken by a most proper and fine similitude For the church represented by this name of spouse in asmuch as according vnto the lords petition request we are al of vs one in him Ioh. 17.11 and all members composing one and the same bodie 1. Cor. 12.12 what thing is it else but a company coupled and yoked as a man would say two by two vnder the yoake saying one to the other aswell by wordes as also by example Come let vs ascend vp vnto the mount of the Lord Esay 2.3 and with Dauid Psal 22.2 I reioiced when they said vnto me we wil go into the house of the Lord Psal 122.1 Briefly the whole Scripture is full of such exhortations that wee should al iointly together tend vnto the same marke yea that not only in going but in running as I tould you on the 4. verse the stronger supporting the weaker which is coupled with him Gal. 6.2 and 1. Thess 5.14 And this is the cause why it was ordained in the law that a maÌ„ should not couple an Horse and an Asse to labour together for feare the one should not draw the other vnder his feet Deutr. 22.10 And thus you see what this holy assembly is whereof we haue here a singuler patterne whereunto the holy ghost had respect in numbering of the Apostles by six couples Mat. 10.2 in sending them forth two and two Mark 6.7 not at auentures but as it is likely according as they were wont to follow their master by order not by any degree the one had aboue the other as after it happened they disputed thereof more then once 13 But in lieu of holding themselues to the decision their master and ours hath made in this behalfe they who cal themselues the Apostles successours as a wicked man may well succeed a good man in what title soeuer haue changed this order into superiorities and prelateships nay which more is are gotten themselues vp into the charriot insteed of drawing coupled in it in which the chiefe conductour of this charriot being sitten vaunteth himselfe saith that though he should driue it full of soules vnto hell yet is it not for any liuing creature to say vnto him Why doest thou so These are the verie wordes of one of these goodly successours of the Apostles in one of his Canons and Decrees And do we marueile then if this charriot haue gon so aside nay if it hath beene turned vpside downe and not kept in the right path-way As little are meant by these coupled horses these wallet breethren going by two two or rather by troupes like locustes caterpillers browsing and deuouring the wretched world 14 As little appertaine these wilde and dissolute liuers to this ioint coupling who leaue not to runne wilde ouer the fallowes vntil they haue their necks broken and who in lieu of subiecting them to this so sweete and so gracious a yoake of the Lorde Matth. 11.29 saie they must cast awaie these bondes Psalm 2.3 not considering that to serue the Lord is trulie to raigne whereas themselues become more then miserable beeing bondslaues of sinne Ioh. 8.34 and drawen vnder the Captiuitie of the enemie of our saluation as pleaseth him 2. Timoth. 2.26 Let vs on the contrary side hearken vnto the Lorde warning vs if wee will bee his true Disciples to beare his Crosse after him Matthew 16.24 hauing alwaies our hammes supple and readie Heb. 12.12 to followe on the course of our vocation vnto the end Almighty God c. THE THIRTEENTH 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 10. and 11. verses 10 Thy cheeks are comely with borders of stones and thy necke with chaines 11 We wil make thee borders of gold with buttons of siluer 1 The friendlie caresses and louing intertainement of the bridegroome receiuing his spouse that is to say his Church which was for a time in some sort straied from him 2 We must make a distinction between the fiansailes the spowsailes and ful consummation of this spiritual marriage 3 The borders of iewels and chaines of this spouse serue little for defence patronage of weomens excesse dissolution in apparell defiling thereby the christian church with answere to the contrarie obiections 4 The rule and measure which ought to be obserued in the cost and brauery of apparel 5 Application of this doctrine to the Church of Geneua and others aswell to men as to weomen 6 What the borders of stones other iewels are which are giuen to this spouse by her Bridegroome 7 A complaint both touching the defect as also the abuse of these nuptial ornaments which God hath at this day bestowed vpon his Church 8 In what sense expres meÌ„tion is made of the cheeks of the neck of the spouse 9 The spouse doth yet looke for more precious iewels in the daie of the ful consummation of this marriage 10 Wherefore the Bridegroome speaketh of
filthy fashions and manners of the places whence wee came what are we according vnto the world Poore banished men or at the least fugitiues and when al is said a small handfull of poore people And yet we cannot hold our selues in our owne skins our admonitions preuaile nothing the lawes are openlie violated broken as euery one seeth saue they who ought to be the first that should see foresee it to remedy it Dearth and famine plague and pestilence which are at our gates war with his sword vnsheathed the miserie and extremity whereunto so manie Churches are brought all these thinges which should cause vs to mourne in sackcloth and ashes seeme to whet and sharpen our appetites and lustes to doe much the worse If there bee any villanous and outragious fashion in all Fraunce this filth must be brought hither by and by to poyson and infect this place as these monstrous ruffes these great villanous long bellies these more then villanous fashions of womens gownes the onely name whereof sheweth in what detestation they ought to bee had of all honest women And what shal I say of these vile and stinking Androgynes that is to saie these men-weomen with their curled locks their crisped and frizeled haire Fie fie and fie againe vpon these stinking and filthie fashions which sauor of nothing lesse then of true christianity It may please the Lord our god to take an order for it seeing men make no account or reckoning of it and truelie I am certainly assured he wil. 6 To returne vnto our text mention beeing made here of the church as of a queen in the most noblest and highest estate a man can imagin there is speech of her costlie rich borders and chaines as she is in like manner painted out vnto vs Psal 45.10.14 and 15. and at large in Ezechiel the 16. beeing meant hereby inward and spirituaall giftes whereof S. Peter and Saint Paul in the places which I haue alleaged do speake And what are these giftes to say it al in a woord it is the bridegroome himselfe and all that he hath Now he hath in himselfe the holy spirit and all the graces of him not only because he is God coeternall and coessentiall with the father and the holy Ghost but also in as much as he is man he receiued them not in part 1. Cor. 12.8 but without number or measure Ioh. 3.34 The diuinitie therefore of Christ is as it were the very well-spring of all grace Iam. 1.17 And the humanitie of Iesus Christ is as it were the bason or vessell receiuing all this aboundance of grace powred into it Ioh. 1.14 Which thing was represented by the descending of the Doue at his Baptisme Ioh. 1.32 as is declared Esai 11.2 And this not to the end that this should staie in his onelie person but to the ende that so much as it pleaseth him to bestow vpon vs for his glorie might run downe vpon vs baptising bedewing vs therewith within as the same is represented vnto vs by outward baptisme Ioh. 1.33 For which cause the Angels announcing his birth vnto the sheepheardes said not onely A child is borne but a child is borne vnto you Luk. 2.11 Now these gifts are not al of one sort quality For some of them are generally and vniuersally bestowed on euery christian which are reduced vnto foure pointes by the Apostle 1. Cor. 1.30 when he saith that Iesus Christ is made vnto vs of the father wisedome righteousnesse sanctification and redemption For all our knowledge touching the thinges we beleeue and our saluation all our righteousnes and integrity by vertue whereof wee presume to call vpon God and to come before his throne in all holy boldnes all our chaunge and newnes of life also whereby we begin to displease our selues in doing of euil and to take pleasure in well doing and consequentlie this whole deliueraunce of ours the perfect accomplishment whereof we wait for proceed al from him in whom are resiant al the treasures of knowledge and vnderstanding Col. 2 3. in whom there is no sinne 2. Cor. 5.21 who hath borne our sinnes vpon the Crosse 1. Pet. 2.24 by whose obedience we are declared righteous Rom. 5.19 who createth in vs both to will to doe Phil. 2.13 in a word he who alone is our Iesus that is to say Sauiour and Redeemer Mat. 1.21 no other whatsoeuer Act. 4.12 Besides these gifts without the which no man can be of the church there are an infinit number of other special graces which God bestoweth on such as are his in such sort and so far as pleaseth him according vnto the diuers vocations in which he wil be serued by them whereof he is liberall sometimes towardes them who are neuer a whit the better by them as we it see in Absalon Achitophel Saul Iudas others of whom it is spoken Matth. 17.22 therefore it is vnto the former giftes wee must keepe our selues These are the iewels of inestimable value which the spouse hath receiued of the liberality of her Bridegrome For what haue we which we haue not receiued 1. Cor. 4.7 and togither with him al things are giuen vs Rom. 8.32 And these are the saphirs and emerauds and other precious stones and pearles with which that cittie is builded Esay 54.11 Apoc. 21.18 which was figured vnder the Lawe by the stones which were called Vrim and Thumimm that is to say glittering in perfection in the brestplate of the high priest Exod. 28.17 7 But alas are we this Church composed wholy of children of the light and as it were shining lampes in the woorld Phil. 2.15 Certainely on the Lordes part wee maie say we I say that hee hath set vp and lighted in the midst of vs this flaming light of his most pure and sincere truth Psal 19.8 and 119.104 in such sort that the whole woorlde hath an eie vpon vs. But whereto serueth the Sun to such as be blind What auaileth it to speake to such as are and will bee deafe To what purpose is the true light arisen and come vnto them who haue loued darknesse better then light Ioh. 3.19 Alas then what shall I saie hereupon but that we are of al other the most wicked and vnthankful in the whole worlde if wee thinke not better on our selues For what woorke of the flesh raigneth in the woorlde wherewith wee are not yet infected So manie warninges as haue beene made vs by the pure woorde of God so manie good Lawes and orders which the Lorde hath established in this place against fornicatours and adulterers so manie executions of men and weomen for this vice haue they bin able to restraine and bridle our filthy lustes in this place Alas no. Nay contrariwise there are too many who endeuor if not vtterly at once to take away yet by little and little to destroy and abolish these good lawes Yee couetous mizers yee extortioners yee vsurers ye crafty espiers of the necessitie
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH 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 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
shew at the first blush but being tried in the day of the Lorde it is incontinently consumed like hay stubble 1. Cor. 3.13 before that consuming fire which is spoken of Psal 50.3 But to conclude seeing the Cedar and the Cypers wood is such as no continuance of time cā assault with rottennesse or corruption what meane they to doe who haue taken vpon them to pul downe these beames galeries What is this but to think to ruinate and ouerthrow that which is built vpon the most highest and whose kingdome is without end as the Angell Gabriell witnesseth vnto the blessed virgin Mary Luk. 1.33 Now seeing it is in this house of Cedar of Cypers that he raigneth namely in the true Sion which shall neuer be shaken or remooued the worde of the Lorde enduring for euer 1. Pet. 1.25 God giue vs grace to be wel seated for euer in this holy house and pray we it may please him to bewtifie vs with his holy spirite more and more that wee may bee vnto him a sweet smel in our true Bridegrome finally may raign with him for euer which thing wee will craue at his handes with a true confession detestation of our faults desiring him pardon and forgiuenesse as followeth Almightie God c. THE END OF THE SERMONS VPON THE FIRST CHAPTER SERMONS ON THE SECOND CHAPTER OF THE CANTICLE OF CANTICLES THE SIXTEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles vers 1. and 2. 1 I am the rose of Saron and the lilly of the valleis 2 As the Lilly among the thornes such is my loue among the daughters 1 The most happie estate and condition of the spouse consisteth herein that she knoweth what the excellencie of her Bridegrome is who mutuallie declareth vnto her the good that hee will doe and hath done her 2 In what sort it is lawfull to be a witnes to ones selfe in his own praise that our saluation beginneth from that which God hath reuealed vs to know him by 3 The first testimonie which God hath giuen vs of himselfe by natural things 4 The second manifestatiō of gods good wil towards men by the preaching of the gospel promised and figured vnto the fathers and finally reallie exhibited 5 Wherefore the Bridegroome made choise of the similitude of flowers 6 The allegory of the whitenesse of the Lilly and the coulor of the rose is most fitting and agreeable to represent vnto vs the qualities of this Bridegroome 7 Wherefore the spouse is compared vnto a Lillie aswel as the Bridegroome 8 The church here below is alwaies enuironed and intermingled with thornes 9 That they deceiue themselues and others who think to agree light and darknes togither And how wee must behaue our selues among these thornes THE wise man hauing shewed vs by his owne experience in the book going before this that there is nothing of this world in this woorld whereon we ought to rest our selues therein to seek a contentmēt assured felicitie but that wee must mount a degree higher namely vnto the creator of the world which is one onely God hath proposed vs the practise hereof in the chapter going before of this Canticle in her who is called the fianced or spouse of the Bridegroom I mean the church spiritually linked knit with our Lord Iesus Christ her head in whom she seeketh and findeth whatsoeuer she can desire though she yet in effect enioieth but a smal portion of those benefites and blessings which are obtained her by this bond the ful consummatiō wherfore shee expecteth and looketh after with a marueilous ardent longing and affection And hitherto is it that this also tendeth which we are now to expound as also all the rest of this Canticle or Song in which vnder the figure of a marriage feast and banquet and of mutual kind entertainement of the Bridegroome and the spouse each towards other vsing in their discoursinges diuerse singular similitudes is represented vnto vs both the perfect excellency of this Bridegroome as also the most happie estate and condition of this spouse to forme and breed in vs a desire of preferring Iesus christ his kingdō before al things being throughly incorporated into this church which is the company of the faithful figured out represēted by this Queen The Bridegroom therfore speaking here first of himselfe compareth himselfe vnto two most goodly and most odoriferous and sweet smelling flowers aboue al other which are the Rose the Lilly applying afterward vnto his spouse the same similitude of the Rose Which the spouse hearing compareth him first vnto A goodly apple-tree ful of most pleasaunt and exceeding sweete fruit 2 Now for the first we maie not thinke it straunge that the Bridegroome commendeth himselfe contrary vnto the lesson which Salomon himselfe hath giuen and set downe Prou. 72.2 As indeede wee see how the Apostle beeing constrained to speake more magnificently of himselfe to establish his authority Apostolical is fain to vse a preface in that behalfe complaineth that he is forced to do as foolish men are wont to do who preach their owne praises But it is another thing in God then in men For men are naturally ambitious and can hardlie praise commend themselues but they are straightway tickled with some opinion of themselues attributing the whole or at least some part of the whole vnto themselues as if it waxed in their owne garden whereas they haue nothing but of free gift 1. Cor. 4.7 besides that they know not how to keepe therin either rule or measure And this is the cause why such as are wise are so far from praising and commending of themselues that they cannot heare themselues praised in their owne presence but they must blush and if it be so that they must needs speake of those graces which rhey haue receiued of God they doe it alwaies in such sort that they euer attribute the whole vnto the giuer as Saint Paul is wont to doe in most expresse termes 1. Cor. 15.10 keeping therein a good measure 1. Cor. 4.4 As likewise if they must commend another they faile not to adde that the praise thereof pertaineth vnto God a witnesse whereof may be the ordinarie beginning the same Apostle vseth in his Epistles Rom. 1.8 1. Cor. 1.4 Eph. 1.3 Phil. 1.3 Col. 1.3 1. Thes 1.2 and 2. Thes 1.3 But when the lord commendeth himselfe besides that hee cannot saie so much of himselfe but that there is still a great deale more remaining which maketh his testimony of himselfe most certaine sure Ioh. 8.14 he cānot also doe it vpon ambition For all honour and glorie is due to him alone and nothing can bee added vnto or taken from him Neither doth he this but to moue vs thereby and to draw vs out of the world 3 But this he doth in two sorts opening his holy mouth to teach vs. First to
and incomprehensible distinctly considered and by it selfe but in as much as he is the sonne manifested that is to saie made visible true man in our bodily nature For among al the coulours of the woorld as the dy of the scarlet Rose is the most excellent that maie be found so ther is none which doth more liuely and naturally represent the coulour of mans flesh quicke and temperately coloured What is then this scarlet or damaske flesh color Rose It is the great secret of our religion namely the true sonne of God manifested in flesh iustified in spirite seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into glorie 1. Tim. 3.16 this is that elder brother Rom. 8.29 the fairest of al mē Psal 45.3 this is our soueraigne high priest holy without spot of sinne separated from sinners exalted aboue the heauens Heb. 7.26 crowned with glorie and honour Heb. 2.9 who hath a name aboue al names Phil. 2.9 But how is he ascended vnto his degree By the suffering of his death euen the death of the crosse Phil. 2.8 Beholde then a gaine a Rose not onelie in part died but all red with that blood by the which our sinnes are washed Such was hee when Pilate hauing scourged him brought him forth vnto the people said behold the man Such was hee when hee was al bathed with his owne bloode on the crosse beaten for our sinnes wounded for our iniquities torne and disfigured for our transgressions Esaie 53.5 And what was then the beuty of this Rose Trulie obscured nay put out for a litle time and defaced Heb. 2.9 so farre as that this Bridegrome became to be more vile then a worme of the earth Psal 22.6 But seeing obedience is alwaies more faire and pleasant vnto God then sacrifice 1. Sam. 15.22 and there was neuer obedience like vnto that of the crosse Phil. 2.8 it followeth that this Rose was euen then before God in his perfectest glosse and beuty albeit it was so died with bloode not which staineth and blotteth but which doth awaie the staines and blots of the woorlde Which thing maie seeme to haue been figured and represented clean contrarie to the meaning of Pilate and Herod both by the purple robe wherewith Pilate clad him being altogither bloody Ioh. 19.5 which is correspondent answering to this scarlet Rose as by the white robe which Herod put vpon him to mock him withal Luk. 23.7 which is and may be referred vnto the similitude of the Lilly Naie which more is at this daie yea and before the act of this reall and indeede bloodie oblation and in the act it selfe and since vnto the end and consummation of the woorld yea vnto all eternity if this Rose had not appeared before God the father and did not still appeare and shoulde hereafter to be seene and smelt of him there had neuer been nor should not now haue beene or at anie time hereafter anie spouse of this Bridegroome that is to saie neither Church nor eternal and euerlasting happines and felicity For in whom is it that is to saie in respect of whom is it the father hath chosen his Church from euerlasting In Iesus Christ who was to bee that which hee was made and to doe that which hee hath done for his elect in his determinated and appointed time Ephes 2.4 and Gal. 4.4 in whom was he appeased from the beginning In the Lamb who in respect of the effect was slaine since the wound sore was made Apoc. 3.12 to whom had the Lawe respect To this Bridegroome who should accomplish it and hath accomplished and fulfilled it in his time Gal. 3.23 and who is the bodie and substaunce of the figures and shadowes of the law ceremonial Col. 2.17 In a word although the act of this bloody sacrifice and of this onely oblation once for al made Heb. 10 14. be passed alreadie and that Iesus christ liueth and raigneth as a victorious Lord ouer death Rom. 6.9 hauing led his enemies captiue in triumph Ephes 6.8 yet notwithstanding before the father vnto whom there is no difference of time past present or to come the woundes of this Bridegroome wherewith this Rose is bathed do as I maie so saie alwaies bleede fresh and shal bleede for euer holding still appeasing the wrath anger of God the father And what doe we euerie day whether it be in hearing and receiuing this word and giuing him thankes or whether it be specially in the celebration of the holy supper but renew and refresh the memorie of his death and passion not to offer him vp againe in sacrifice for this were to denie his reall oblation once for all made and for euer but as it were to present him beeing yet as I may so saie euery daie sacrificed and as it were stil bloody in asmuch as we set his death passiō between god vs as the only foundatiō both of our faith as also of our hope And therfore let vs know that without wee present vnto the father this Rose throughout red this Lilly altogether white pure neither we nor our prayers can be acceptable vnto him of the which flowers if the coulor which is a witnesse of the obedience and satisfaction and innocencie of this Bridegroome be pleasing and acceptable vnto god the odour of them figured by the perfumes of the Law as we haue in our sermons going before at large declared is much more sweete pleasant vnto him And this is it which we haue to consider in this Bridegrome to be thereby stirred vp and moued to ioyne our selues euery day nearer and nearer with him 7 Let vs heare now what he saith of his spouse to the ende to make vs the more desirous to enioy her companie Like as the Lilly saith he among the thornes so is my loue among the daughters We haue alreadie spoken of this most excellent name and indeede precious of Loue or Welbe-loued vnder which is comprised al maner of blessing and the fountaine and spring from whence it floweth which is the meerelie free loue of God towards them who are by nature his enemies Ioh. 3.16 and Rom. 6.10 and therefore without farther standing hereon wee will onelie consider the causes wherefore the spouse is heere compared vnto a Lilly and wherefore these words among the thorns are added The faithful the assemblie and company of whom in one mystical bodie of Iesus Christ is called the Church are compared sometimes to goodly trees bearing fruit at al times Ps 1. sometimes vnto palm trees Cedars of Libanus Ps 92.13 sometimes vnto a fruitful vine Psal 80.9 in this place she is cōpared by her Bridegrome vnto a Lilly as himself was also called a lilly in the verse going next before to shewe vs the agreeablenesse and conuenience betweene these two Beholde therefore two Lilly plantes both of them most faire and most sweete But the first is a Lilly of himselfe and in
woorlde is since the Sin of man and what difference there is betweene this tree and others 3 Whence the appetite we haue of eating of the fruite of this tree opposed to that tree whose fruit our first father was forbidden to eate proceedeth 4 It is not inough to looke on this tree and to account him faire but we must also sit vnder the shadow of him 5 We must also eate of the fruit therof and this fruite is verie sweete 6 The Bridegroome leadeth his spouse farther hauing eaten and rellished this fruit into the hall where the banquet is that all of vs togither be there fullie fed and satisfied which thing is at this daie especiallie represented vnto vs in the banquet of the holie Supper 7 Where this banquetting hall is and how we ought to behaue our selues therein being brought into it 8 A comparison of this banquetting hall with the haunts of the false Church 9 A large ample description of the banner of Dilection vnder which the spouse resteth and reposeth 10 An exhortation to come vnto this banquet WE haue vnderstood in the two vers going before what testimony the Bridegrome who knoweth himselfe and his spouse best hath giuen of that perfection which is in himself of that which it pleaseth him to like and accept of in his spouse Followeth now what the spouse testifieth shee hath found receiued of the excellencie of her Bridegroome whom shee compareth vnto an apple tree full of most pleasant fruit and growing in the midst of a forest of wilde trees and such as are vtterlie different in nature from this apple-tree wherein are shewed vs great and high mysteries For first of al it is true that in respect of the spirituall norishment and life the simple sauor and smell of a Rose or some other flower doth best represent it vnto vs and after a more spirituall manner then grosse and materiall meate as a Peare or other like fruit but to assure vs of that which we ought to seek after for the sustenance of the true life the infirmitie of our faith requireth that we should bee taught according vnto our rudenesse and weaknesse And this is the cause why for that men liue not by the odour and smell of flowers but must eate and drink to be sustained the holy ghost compareth and likeneth in this place this Bridegrome whom he had before compared vnto a Rose and a Lilly vnto an apple-tree and other like fruitful tree For the woorde which Salomon heere vseth as also that of the latins which signifieth an apple comprehendeth in generall euerie fruitful tree mē eate of be it of apple or nut So we see that vnder the auncient couenant the Lord represented this Bridegroome and the life which we receiue of him by the sacrifices and oblations of creatures more corporal then this and vnder the new couenant hee would haue water and bread and wine to be vnto vs sacramentall signes of that which himselfe doth in vs vnto the end and consummation of the world 2 The Bridegroome therefore is compared by the spouse vnto a fruitful tree but planted in the middest of a forrest and amongst other trees which are nothing like vnto him Wherein we see what a correspondence there is betweene the Church which is as a Rose among the thornes and her Bridegrome being a fruitful tree planted among other wild trees Before the sinne and transgression of man it was not so when there was nothing neither among the fruites of the earth nor otherwise in al this whole worlde which agreed not with God the Creator and which was not answering vnto the desire of man whom God appointed to be ruler and gouerner of al these inferiour creatures But the sinne of man hauing brought foorth thornes and bryars Gen. 3.18 it is no maruaile if this change and alteration be found but this is rather to bee woondred at that it pleaseth the Lord of his infinite goodnes to grub vp in some part of the world these brambles and bryars and to plant himselfe there as a fruitful tree to the end that some number whome it hath pleased him to elect before the foundation of the world might feede and be sustained vnder his shadow Wee read in the prophecie of Daniel Dan. 4.20 how that great monarck Nebuchadnetzer is cōpared vnto a goodly great tree vnder which the greatest part of the woorld had a couert But this implieth nothing but a temporall power and such as continueth but a small time And therefore all such trees are subiect to bee cut downe yea rooted vp and consumed in their time as it is written in that prophecie But heere mention is made of an apple-tree which representeth him whose kingdome is euerlasting as the father who planted it promised it should bee whereas contrariwise al wild plantes shal one daie be rooted vp and cast into euerlasting fier This is then the imp which is sprouted out of the stocke of Isaie vnder whom all the nations of the earth should be gathered there to rest themselues Esai 11.1.10 and this goodlie tree of life figured by that in the garden of paradise Gen. 2.9 Apoc. 2.7 of whom whosoeuer eateth he can neuer die But let vs note well that which the spouse addeth For whereunto would this tree serue vs if wee applied him not to his right vse Happie is that womb which bare thee said that womā of whom it is spoken Luk. 11.27 and happie are the pops which gaue thee suck But the Lord aunswered that they were more happy who hear the word of the lord keep it Which is no other then this which the spouse here saith namely that she sate downe vnder the shadow of this Apple-tree hath eaten of the fruit which shee found most sweete and pleasaunt vnto her tast But let vs set downe and examine al the wordes which shee heere vseth 3 I haue saith she earnestly desired to be vnder thy shadow Wee must therefore first of al haue this hungrie appetite which we saie in common speech is a good sawce for all kinde of meate But alas haue we it of our selues No. Experience sheweth vs we haue it not For the world is so farre from seeking after this foode that contrariwise albeit the Bridegroom hath so long a time cryed by his Prophet Come come yee which are thirsty come yee to the waters and yee that haue no siluer come take and eate come I saie take wine and milk without siluer and without mony Wherefore laie you out your substaunce for foode which is naught worth and why emploie you the trauel for a thing which satisfieth you not Hearken diligently vnto me and eate that which is good and let your soule be merry with this fatnes Encline your eare come vnto me harken vnto me that your soulmate liue that I may make an euerlasting couenāt with you may ratifie my free sure promises made vnto Dauid Esa 55.1 cryed yet
again in persoÌ„ that with a loud shril voice standing in the teÌ„ple saying If anie man thirst let him come vnto me and drink He that beleeueth in me as saith the Scripture out of his belly shall flow riuers of water of life Ioh. 7.37.38 And in another place Come come yee vnto me all that trauel are heauie laden and I will refresh you Mat. 11.28 although I saie the Bridegroome cryeth out in this sort yet is there scarse one man to be found among a thousand who hath notwithstanding eares to â—ear feete to goe after handes to reach after and to receiue this heauenly food and norishment Nay which is more some being inuited and called to the banquet refuse to come others spit out againe the food they there did eat which they should haue kept within theÌ„ digested a thing verily most lamentable pitiful to coÌ„sider Knowing therfore that we are so clean out of tast of this meate that wee haue no appetite at all of our owne nature to anie thing saue that which is hurtful and deadlie let vs be carefull and diligent to praie vnto our good God to forme in vs a contrarie desire to knowe and consider of the beuty goodnes of this fruite We read how Eue our first mother poysoned with the venom of that old serpent had an appetite to the eating of that fruite which she was forbidden because she saw it fair to see and good to eat In that she thought it to be faire and goodlie to see therein she deceiueth her selfe nothing at all but had not her vnderstanding beene vtterlie corrupted she would neuer haue thought that that could bee good to eate the eating whereof shee was forbidden by the mouth of her Creator himselfe In such sort doth Satan deale with vs euerie daie by the meanes of our concupiscences sette on fire and entised by the outward shewe and appearance of thinges to bring vs vnto sinne and transgression and yet wee doe much worse and are more deceiued a great deale then euer Eue was For the tree which she tooke to be faire was indeed faire and pleasant to behold though it was not good to be eaten of But as for vs besides that wee abuse the beuty and goodnesse of the creatures of God as she did we are so blinde that that which is most foule seemeth vnto vs most faire and that most sweete which is indeede most bitter vntill such time as it pleaseth God of his mercie to chaunge our senses and to enable them throughly to discerne betweene that which is good that which is euil Heb. 5.14 In a word this tree wherof the spouse here speaketh is that of which if we eate not we can haue no life in vs contrarie to that tree of which our first Parentes were forbidden vnder paine of death to eate 4 And seeing the deadly tast of that forbidden tree hath caused vs to lose all lust and appetite of eating and liking the fruit of the second which is the only remedie we haue against death we are continually to pray vnto God that it will please him to make vs to know the beuty and goodnesse of this fruit to haue a through appetite thereunto to desire first to sit vs vnder the shadowe of it which thing we are diligently to consider of For among other commodities which trees haue in places of heat of parching their fresh wholsome shade is not the least And what heat or burning is greater then that of this world seeing we beare besides within our selues as it were the suburbs of hel where that fire is which is neuer queÌ„ched True it is that according vnto the example of the rich man of whom mention is made Luk. 15. the men of this world insteed of perceiuing this wretched and miserable estate find therein a certain cool refreshing cannot abide theÌ„ who would bring theÌ„ thence vnto this true refreshing shade but in the end they feele it to their great remediles sorrow wheÌ„ they are fallen as we say out of a could feuer into an hot ague from whence they can neuer get out again This shade therfore is the true repose rest of a mans conscience which is no where els to be found but vnder this tree which we ought aboue all things to couet after as himselfe also signifieth by that lesson which he teacheth vs Mat. 11.29 Let vs adde hereunto that which the spouse saith namely that she is sitten vnder this shade For to what purpose were it to enter into a place of refreshing afterward to go out of it And this is it which serueth as it were for an inditemeÌ„t against so many flying giddy minds spirits who happily begin wel but end most il some of theÌ„ wauering now on oneside sometimes on an other without resoluing them selues any way as Elias reproched them of his time 1. King 18.24 others whirling about like fanes and wethercockes with euerie winde Ephes 4.14 Iam. 1.6 others turning themselues the cleane contrary way as an infinite number of lewd and wicked Apostataes and reuolters doe at this day for whom it would haue beene better they had neuer bin borne To all this sort of dealing is opposed that which the Spouse saith in this place that shee is sitten vnder the shade of this tree Which serueth not onely to the reproofe and condemnation of those whom we haue already spoken of but also of a sort of curious companions who come neare the tree onely to gaze on it and to looke on them who sitte vnder it as also of those who albeit they depart not from vnder the shade of this tree but pretend to stay vnder it notwithstanding are alwaies gadding so after this and that that they feele not the one halfe of this comfortable refreshing of this shade Which thing is represented vnto vs in the person of Martha preferring the desire she had of prouiding of corruptible foode for her guest the true incorruptible life so far as to take it il that her sister Mary al that time sate stil at Iesus feet hearkening vnto his word But what did the Lord answere her Martha Martha thou art carefull and encombrest thy selfe after many things but one thing is necessary Mary hath chosen the better part which shall neuer be taken from her And would to God all of vs had well throughly learned this lesson Which if we had we should see no longer others walking vp and downe and telling of newes others sitting at their tables a making of good cheere others in their shoppes marchandising and traffiking others out of towne to get in their debts or rather their reuenewes while the Lorde inuiteth vs to be at his feete and vnder the coole shade of that incomparable sweete refreshing of his Wee haue a long time warned euery one hereof and we cry out for it in vaine but wisedome cannot be iustified but by her children 5 The spouse therefore witnesseth
in the history of the transfiguration of the Lord hauing his eies dazeled with the appearaunce of his glory Mar. 9.6 7 Now as it is not in the power of men to giue vnto vs this repose and rest Ioh. 14.27 so neither can they take it from vs. True it is that Satan troubleth it and cutteth it off so much as he can and wanteth no helpes yea of our owne selues in this behalfe and to this purpose But yet notwithstanding it is not in the power of any to trouble vs except when how farre it pleaseth God they shall doe it This is it which we are heere to learne touching the expresse charge the Bridegroome in this place giueth vnto the daughters of Ierusalem that they trouble not this rest of his spouse but suffer her to sleepe quietly so long as shee will Wherein we haue first to marcke diligently this continuall perpetual prouidence of him of whom it is saide that hee that keepeth Israell doth neither slumber nor sleepe Psal 121.4 And therefore it is vnto him we must make our only repaire and refuge saying with the same Dauid I will laie me downe to sleepe wil not wake for the eternall wil defend me Which he doth not only then when in despite of the Diuel al his complices wee haue some rest as wee may say that for these fifty yeares or thereabout it hath pleased God to continue it vnto vs in this place and as it is said Psal 23. to feed vs in al aboundance with his heauenly foode in the sight and view of all the enimies of his trueth but also principally in the most rough tempestes of tryals that we might say with Dauid he hath hid me in his tabernacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church Esay 26.20 Arise my people enter into thy secret chambers and shut the dore vnto thee hide thy selfe for a litle time vntill the indignation be ouerpassed It is the Lord then who giueth this true repose and rest vnto his Church and who defendeth it so farre as seemeth expedient vnto his blessed will 8 But what are these daughters of Ierusalem which are thus adiured in this place Some take them to bee the damsels of the spouses traine as if a man should say vnto the waiting gentlewemen of a Queene take heede you awake not your Lady Mistresse But it were needlesse to vse so solemne a charge towardes such persons and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred The Bridegroom therfore in this place calleth them daughters of Ierusalem whom the spouse before Chap. 1.6 calleth not Her sisters but Children of her mother namely those which are in the Church but not of the Church as S. Paul putteth a great differēce between the circūcised without the circumcised within Rom. 2.18 saying that al are not the children of Abrahā which are of the posteritie of Abrahā Rom. 9.7 These are therfore they vnto whō the Bridegrome giueth this charge as vnto those who are the nearest therfore the most dangerous enemies of the Churches rest as experience hath dayly shewed yet euery day stil sheweth thē to be For who are they who at this daie doe most hinder the aduancement of the kingdome of God and that the Church ioyeth not in this rest They are neither Iewes nor Turkes which so much doe it in comparison of them who call themselues the Catholique Church naie the chiefe pillers thereof together with certaine cursed Apostates and heretiques gone foorth from vs because they were not indeed of vs 1. Ioh. 2.9 but what God brideleth them notwithstanding then so far as is behooueful expedient as it is said in this place 9 As for the Roes and Hindes which are heere taken to witnesse of this charge besides that this maner of speech is agreeable to the whole tenour of this Canticle in which this mutual discourse is represented to be had between those which are in the fields it is no new thing that the Lord and his seruants take to witnes against men al sorts of creatures as the heauens and earth Deut. 32.1 the oxen the stars Esai 1.2 the cranes the storcks and the swallowes Ier. 8.7 yea the mountaines the foundations of the earth Mich. 6.1 As in deed there is no creature high middle nor lowe which demaundeth not vengeaunce of God against such as are rebellious and disobedient vnto his commandementes Rom. 8.21 Yea when it pleaseth God hee maketh them executioners of his iudgementes as appeareth by the sauadge and cruell beastes of which it is spoken 1. King 13.25 and 2. King 17.25 euen the verie frogs and flies as appeareth by the plagues of Aegypt so that it is verilie a terrible thing to fal into the handes of the liuing god And with this are they especially threatned who are the perturbers troublers of the church otherwise called the annointed of the Lord Psalm 105.15 and which are heere named the Bridegroomes loue a woord most sweete pleasant and amiable O wretched and wretched againe is he who refuseth to haue his part therein especially now when the sonne hath reuealed vnto vs al the secretes of our saluation as vnto his frindes and not as vnto his seruantes Ioh. 15.15 yea hath confirmed and ratified vnto vs this infinit Loue and Dilection of his by giuing his life for vs. 10 But what meane these wordes which follow vntil she wil be awaked For can the faithful soule be full of this sleepe and desire to be awaked out of it Certainlie Saint Peter had no such meaning in the historie of the transfiguration but rather desired he might stay continually in the mountain I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule is a thing altogether incomparable in respect of anie thing in this woorlde besides whereof Dauid may be a witnes Psal 63.6.7 But notwithstanding seeing the members of the Church ought not onlie to receiue this nourishment to be thereby sustained and nourished but also to imploie themselues to the vse and seruice of the whole bodie there is no talke of being alwaies continuing in this contemplation but we must come also vnto action and trauaile daie and night euery man according vnto his vocation And therefore these good fathers who so sequester themselues from the world that in the end they haue neither serued to their own others profit haue greatlie abused themselues So wee read that Iesus Christ the true and perfect patterne of Christian life withdrewe himselfe aside at euening into some secret place but he emploied al the day in going vp downe in teaching and doing of miracles yea busying himselfe so far as that he forgate his meate Mark 3.20 Saint Paul also knoweth not which of the two he should chuse
with such caterpillers 2 But let vs go out of this sinck and return vnto this spouse who is now awaked by her Bridegroom and inuited and called vnto the other part of Christian life that is to saie the other kinde of conuersing with her Bridegroome namely vnto the practise of that which she hath learned and meditated For what is this else to rise and to take her waie to come vnto him but to order and direct the course of her life according vnto her vocation conformably vnto the commaundementes of God Thy woorde saith the Prophet Psal 119. v. 105. is a lanterne vnto my feete and a light vnto my going And this is the reason why we are warned to walke in his waies and wherefore Iesus Christ said Walk while you haue the light But how shall they march forward and walke who haue no legs Trulie this must bee by him and by no other who giueth eies vnto the blinde and straightneth them whose limmes are crooked Psal 146.8 vnto whom the Prophet said Teach me thy right waies And this is the very cause also why the spouse in this place confesseth that shee was awakened by the voice of her Bridegrome and not of her selfe For if wee cannot of our selues praie as we ought Rom. 8.26 howe can it proceed of our selues either to wi◠or to do Phil. 2.13 But this voice must also be heard receiued by his grace who openeth the heart to hear wel Act. 16.14 as this spouse in this place witnesseth shewing that shee is the true Church according vnto the saying of Iesus Christ that his sheepe heare his voice not the voice of a straunger Ioh. 10.3.5 In a word therefore we would neuer come vnto him naie neuer so much as thinke to goe vnto him if he came not first vnto vs to warne vs thereof naie to forme in vs the desire of going vnto him and which more is if he accompanied not this grace of going vnto him with a second grace of blessing and effecting in vs this desire of going vnto him to the end that that might bee accomplished in vs which he saith by his Prophet I haue made my selfe to be found of them who sought not after me Esai 65.1 3 And neede we go any farther then vnto our selues who are here to verifie this doctrine Behold vs a multitude assembled partly of originary inhabitants borne in this place partly also and that too for the most part gathered together out of many nations of the East West South and North. Dare the borne-dwellers of this Citty say that themselues did first seeke after this bridegroome Or not contrariwise that he came and sought them Nay must they not confesse that the Bridegroome hath espoused them by plaine miracle bringing them an happy freedome both temporal and spiritual wherein he stil maintaineth them to the woonder and admiration of the whole worlde And as for vs who are here gathered together from out of all the quarters and corners of the world if we consider euerie of vs out of what bottomles gulfe and dungeon he hath drawen vs and when and howe must wee not saie vnto him Lord vnto thee be glorie and not vnto vs But alas what shall become of them who hauing heard his voice and hauing giuen their word also they would goe into the vineyard nay haue gone into it haue there become deaffe and wicked workers Shal he not say vnto them Depart from me ye workers of iniquitie I know you not 4 Nowe though this bee a benefit altogether inestimable that it pleaseth the bridegroome to awaken his spouse to the end himselfe might teach her make her a better hus-wife in the house of her Bridegroome yet what is this in respect of the extreme carefulnesse and diligence which hee vseth in this behalfe He mounteth saith the spouse ouer the mountaines and skippeth ouer the hils like a Roe or an Hind calfe And what vnderstanding of man is able to comprehend so great a loue and good-will His sheep are wandred and straied of themselues and behold the sheepeheard who runneth after them and there is neither rocke nor torrent mountaine nor valley which can stay him from passing ouer vntil he finde them to bring them backe againe vnto the fold And what manner of sheepe I pray you Mary such as are stubborne and rebellious and seeke themselues after the wolfe so little account make they of the sheepeheard And of what sheepeheard Of such a one as hath no need at al of the sheep who neither feedeth himselfe with the flesh nor clotheth himselfe with the woll of them and which of themselues can bring no other thing vnto their sheepheard then al maner of filthinesse vncleannesse yet are sought after of him notwithstanding ouer hill and dale of him I say who neither hath any neede of them neither can euer receiue any commodity by them For there is nothing letteth but that this which is here spoken of this agility of the Bridegroome in hastening to waken his spouse being asleepe may not bee vnderstoode of an other sleepe then that whereof we spake before In a word if the Lord made not hast to prouide for vs who doubteth but that wee should haue perished a thousād times before we could haue said vnto him with the Prophet O Lord think vpon mine aide ô Lord make hast to succor me Psal 70.2 And therefore it is not without great reason that he vpbraideth vs with this slothfulnesse and retchlesnesse of ours by his Prophet saying I haue spoken continually vnto you from the morning vnto the euening and you haue not hearkned vnto me I haue cryed vnto you but you haue not heard me Ier. 7.13 and 11.7 5 Alas my brethren it is of vs that this complaint is made vnto whom the Lord for these eight and fortie years hath not ceased to crie but how manie are there who insteede of awaking according vnto the exhortation of the Apostle Eph. 5.8 sleep not on stil in their sinnes and vices yea so far as that they haue left no place more neither for the iudgementes of God neither for the faithfull and continuall admonitions of his seruants And yet if we wil be this true spouse of Christ we shoud doe that which is here said I meane we should assoone as the Bridegrome hath spoken saie behold the voice of the Bridegrome we should goe naie wee shoulde runne to meete him with our lampes in our handes to enter in vnto the marriage feast as it is spoken in the parable of the virgins Mat. 25. before he swear that we shal not enter into his rest Psal 95.11 6 Now to make vs the more ashamed of our slownes and sluggishnes wee must consider of this similitude of the Roe or hind-calfe vnto which the Bridegrome is in this place compared as vnto beastes of great agilitie and nimblenes especially if we take the word which Salomon here vseth not for a Roe but for a
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
earth towards men Luk. 2.14 and his song or charge what is it Come vnto mee all yee that are heauy laden and oppressed and I will ease you Math. 11.28 And what is that of the Apostle Reioyce alwaies saith he and againe I say vnto you reioyce Philip. 4.4 And to the end we should not think that the crosse which is an inseparable companion of the gospell hindreth any whit at all this ioy In asmuch saith he by the mouth of Saint Peter as you are partakers of Christes sufferinges reioyce yee 1. Pet. 4.13 which lesson himselfe had learned of his maister Math. 5.12 12 Behold then the time whereof the Bridegroome heere speaketh beholde the songs of this turtle which calleth her mate vnto her which faileth not to answere her with the like as we see the examples thereof in the songes and Canticles of the Saintes whereunto the yong birdes also inuite vs knowing the time of their chast mating coupling for which cause we are to our great reproch that iustly sent back vnto them by the Prophet to learne our duty Ierem. 8.7 And let vs note that when wee speake of songs which ought to ring in the Church the question is not so much of the voice albeit the mouth must confesse that which the heart beleeueth Rom. 10.10 but the heart within and the mouth without must accord that we be not touched with that reproch This people honoreth mee with their lyps but their heart is far from me Esay 29.13 And in an other place what hast thou to do to recite my ordinaunces and to make mention of my Law within thy mouth Psal 50.16 And therefore the Prophet saith not onlie that we must praise God but that his praises are sitting vnto them who walke vprightly Psal 33.1 Secōdly the true faithful mā is composed altogether of mouthes and of tonges neither thinking nor saying nor doing anie thing nor in a word hauing ought in himselfe but that which declareth testifieth the glory of him whose newe creature hee is created for his glorie Ephe. 1.12 and 1. Cor. 10 13. otherwise wee know not what this spring-time meaneth For how euer it be the land of the Lord is of songs and thankesgiuings Psalm 118.15 13 And this is cause why the spouse addeth for other marks of the spring-time that the figg-tree hath yeelded foorth her yong figges that the vines are shooting out their young grapes to shew vs that in the Church of God grace is giuen vs not onelie to will which is as it were the flower but also to do which is the fruit to wit the effect of our will Philip. 2.13 Eph. 2.2 14 And let vs note that he speaketh of two kinds of fruit the most delicate that bee to shew vs the difference which is betweene the appearaunces of vertues ordinarilie called Morall vertues such as they are which a man may meet withall in them who are not regenerat in whom god doth in some sort represse that naturall wickednes which is in all whose woorkes notwithstanding are without either tast or sauour according vnto that which is saide that whatsoeuer is without faith is sinne Rom. 14.23 and that without Iesus Christ there is nothing which can please God vnto saluation and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9 For which cause it is also saide that faith which is without workes is but a dead thing Iames. 2.26 15 Farther let vs note that he speaketh in this place of the Church not as of a ground planted altogither newe but as an ancient possessiō heritage which being for a time laid wast or fallow hath been husbanded anew and manured For as for the true Church of God shee shalbe alwaies found to be more old and auncient then the false seeing that truth is before lying and that which is sound and entire before that which is false and corrupted So was Adam created after the Image of God before he was deformed by sinne and after sinne was entred Adam and Eue beleeuing the promise of saluation for otherwise there should haue been no Church in the world the Church which is the citty of God had her beginning before the citty of Satan which began from Caine his But seeing that men haue time without mind accustomed to set foorth and commend themselues vnder the name of Antiquitie especially vnto them who are ignorant whose ignorance they abuse who liue by this abuse behold how it commeth to passe that they which will not suffer themselues to be better taught take often times that which is newe for olde and that which is olde for newe Such are they of whome Saint Peter speaketh who saide of that time when a man spake vnto them of the second comming of the sonne of God to iudge the world which wee yet wait for that al things were as they are now since the first fathers which thing is false saith hee For they should knowe that the world was not created in such sort in the beginning as now it is and that God hath already executed an horrible iudgement on the corruption thereof In this sort after the captiuitie they reproched Ieremie that he had marred all and that then and before he mealed with preaching vnto them they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her Ierem 44.17 nay which more is when they heard Iesus Christ himselfe to speake they saide What kinde of new doctrine is this Mar. 1.27 But Iesus Christ answered them Search the scriptures for they speak of mee Ioh. 5.39 Now this Queen of heauen was the sunne as the phrase of the Hebrue toung doth import and in my time what other difference hath there been but this that by the Queen of heauen is ment not the sunne but the Virgin Mary as if there were a Queene mother in heauen For it is certaine that there is a Queen the spouse of this Bridegroome which is already partly in heauen and partlie yet languishing here on earth to wit the Church being coheire with Iesus Christ as shee is also called by this name of Queene Psal 45.10 but this is not because shee should be adored Not the whole church I say so farre is that the blessed virgin euer required or yet requireth that which is properly belonging vnto her sonne or that she allowed of to admit that shee coulde vnderstand them these titles ful of most horrible and most execrable blasphemy to be called a Mediatrix mother of mercy our life our hope hauing power to commaund her son And yet to find fault with al this were a point of greater impiety in the opiniō of them who call themselues chiefe Christians then if a man had denied God an hundred thousand times For behold say they there was neuer yet any since Christes time that called not vpon this Queene of heauen al the Saintes yea who gaue not credit
Where was he brought vp and nourished In a poore Carpenters house Mar. 6.3 in the cittie of Nazareth built also vpon a rock Luk. 4.29 a cittie of so small reckoning and account that it is demaunded whether any good thing can come from thence Ioh. 1.4 driuen thence whither must hee retire himselfe Vnto the rocke of Capernaum Luk. 4.31 and 10.15 not hauing a place where to rest his heade Luk. 9.58 finally whither was he caried to be crucified Vnto the mount of sculs otherwise called Caluarie And where was hee laid after his death In a caue hewen out of a rocke Luk. 23.53 Thus you see how the Bridegroome himselfe during the time of his life here belowe did nothing els but fly as a man would say from rocke to rocke vntill he were flowne againe into heauen This is also the way which all the Apostles haue walked and the whole Church truely Apostolicke being in this world as wayfarers and wanderers hither and thither 2. Cor. 6.5 and Heb. 11.38 the same being foretold euen vnto the last time Apoc. 12.14 5 Such was the condition of the ancient Church namely of that of Rome vntil the time of Syluester vnder Constantine the Great since which time this doue which kept herselfe before vntil this time in holes and corners finding afterwarde the spring of the meddowe so pleasant and sweete and so falling there asleepe the rauening and vnclean birds are come nestled in her place and disguising themselues at first into Doues and pigeons haue so flattered and enchaunted the Romane Eagle that finally the great puttocke of Rome hath seased on the Eagles crowne and charged himselfe with three decking himselfe with the Eagles feathers and namely with the capitall citty of the Empire so that at this day the rest must doe homage vnto this beast And this is the reason why this Image of the Romane Empire which is the whore sitting vpon the seuen hilles of Rome succeeding this beast whose Image she is called being of the same nature tendeth vnto the same end vsing stil the same trade of ruining the doue-houses and driuing away the poore feareful doues of the Lorde with fire sword yea thrusting the fire into their smal culuer holes as shee hath alwaies doone and yet doth vnto this day But what The Lord hath limited the seasons of the winter as wee see he hath doone by continual experience yea breaketh off suddenly the course of the stormes and tempestes as it is saide Psal 65.8 and as he practised the same sensiblie Matth. 8.26 I speake this especially for vs in this place which a man maie truely call a small nest placed in these cragges and mountains which hath serued and yet serueth for an harbour of poore fugitiue doues which hath beene by a singuler and more then admirable goodnes and mercy of God preserued and that by euident apparant miracles against al the enterprises which satan and his complices could hitherto deuise for which so great a benefit of his God giue vs grace to be thankefull both in word and deede 6 But to goe on let vs note that this Bridegrome saith not that this Doue is retired into the holes of the rocks but of the rocke as of a certaine rocke and no other For it is for them of this woorld to retire themselues heere and there at euerie iut they haue in time of aduersity keeping neither waie nor foot-path as we see how the superstitious haue euery one his saint and euerie one his deuotion apart but the children of God haue but one rock and refuge to which they wholie betake themselues according vnto the stile which Dauid customarily vseth in his Psalmes and therefore faile not at anie time to bee in safety Contrarie the vnfaithful ones and enemies of God find themselues deceiued of their imagined helps when the iudgement of God falleth on them and pursueth them and therefore cry in the daie of wrath vnto the hils and saie Fall vpon vs and hide vs from the face of him which sitteth vpon the throne Apocal. 6.15 So did the fiue kings of Canaā hide themselues in a caue but it was to haue their reward which they deserued Iosua 10.16 the Lord therefore who is on high in the heauens is the refuge hiding place of his this spouse euen here below on earth where she is yet a pilgrime wanderer findeth alwaies some place of retire harbor in the hardest times in the assembly of saints whersoeuer they keep though they be but two or three Mat. 18.20 Luk. 17. 37. how euer men seek to bring her low yet shee alwaies lifteth vp her head on high not of pride as did the Pharisee Luk. 18.14 but of an assuraunce which is giuen her by the meanes of that grace which is shewed her whereby shee taketh courage and defieth all her aduersaries and whatsoeuer incomberaunces are laid before her Rom. 8.30 and Heb 4 16. naie which is more shee taketh occasion by those assaultes which are giuen her to raise her selfe vp vnto God to make her profit by them Rom. 5.3 which the Bridegroomes wordes doe also shew vs when he saith that his Doue keepeth her selfe in the corners not of the descent but of the ascent and staires of the rocke although that in diuerse respectes the side of a mountaine hath his pitchings mounting and descending 7 But let vs heare what the Bridegroome doth farther demaund Shew me heere saith he thy face and let me heare thy voice that is to saie let me heare thee and see thee And what meaneth this The Lorde who seeth all thinges and knoweth the verie thoughtes and that before they are conceiued and who heareth the wordes before they be pronounced Psal 139.4 the onely searcher of the heart Ier. 10. and whose eies are specially vpon this Doue Psal 34.6 is hee absent from her No in no wise but the Lord doth as a good woorkeman who hauing made some goodlie and curious peece of worke although he that made it hath no neede to enquire of what or how it is made taketh a pleasure notwithstanding to viewe and contemplat yea to praise and admire it And therefore it is also said in the historie of the creation of the woorld that the Creatour tooke a viewe of his work finding it to be good blessed it Now is there a more goodlie peece of woorke heere below after him who hath receiued the spirite without measure and who is the head of his spouse then is the Church regenerated and reformed and as it were fashioned anew vpon the patterne it selfe the sonne of God into which shee is incorporated to be altogether spiritual in him not to be a peece of worke without sense or motion but Iesus Christ putting into her heart that which shee ought to beleeue and in her mouth that which she ought to speake Phil. 1.19 Psal 40.4 Esai 57.19 and Psal 51.17 as this high mysterie is most amply declared
the lillies 17 Vntil the wind of that day come and the shadowes flee awaie returne my beloued and bee like a young Roe or Hind-calfe vpon the mountaines of separation the cleftes of the mountaines 1 The vineyard of the Bridegroome in daunger to be wasted by the foxes 2 Examples of these wastes made both in the Church of the Israelites as also in that of the Christians 3 Howe these become at the length Wolues and Lyons destroieng the flockes and finally not sparing themselues 4 Examples of foxes broken in into the midst of the vineyard begunne to be husbanded in our time 5 The hunting of these foxes properly and directly committed vnto the Pastors of the Church 6 Secondlie to the faithful magistrats without confounding notwithstanding the Ecclesiasticall ministerie with ciuill Iurisdiction 7 This vineyarde must continue alwaies safe in the end and the foxes must be taken 8 How inestimable and for euer assured that treasure of the Church is which she saith to be hers 9 This donatiō by reasō of the marriage betweene the Bridegrome and the spouse is mutual and reciprocal 10 The Church of the Israelits and the Church of the Christians are one and the same spouse of the same Bridegroom and how we ought to vnderstand the shadowes of the auncient couenant 11 How we ought to vnderstād that wind which rose with the light of the gospel 12 How it is to be vnderstoode that the Bridegroome returneth to his spouse seeing he neuer forsaketh her 13 What the craggy mountains are ouer which the spouse desireth her Bridegroome to come 14 An exhortation to practise this doctrine IT appeareth by these words which we haue to handle that the Doue is flowen vnto her Bridegroome at his call who hath gathered her with her companie as wee shal afterwardes see according vnto the purport also of the historie that finally al the tribes put themselues in subiection vnto the anointed of the Lord I meane vnto Dauid after vnto Salomon both which were figures of this true Bridegrome in this respect But to the end that the spouse should not imagine that this spring-time brought so perfect a peace as that nothing should impaire and disturb it she is in good time warned that this vineyard hauing escaped the former storms and tēpests was not for al that altogether freed frō al kind of hurt And this hee warneth her of not to affright or astonish her but so as to make her ful of consolation For he saith not there are foxes which wast and destroy our vineyardes but take vs those foxes as if he said Indeede there are great and little ones but I haue taken order they shal be caught Now to make our profit hereof wee must first of al learne that they abuse themselues much who are so persuaded to see the Church in so good case as to bee without her afflictions either within or without or both together within and without the experience of al ages sheweth vs the contrarie 2 Let vs therefore note heere in the first place that there is no mention heere of Tygers or Lyons which are open and declared persecutors of the church as were sometimes against Israell Edom Moab Ammon and finally the Chaldeans and Babylonians and in the time of the Christian Church the Romaine empire the Sarracens the Persians the Turcks but of those which are ctept into the midst of the vineyard like crafty Foxes to keep back and hinder the vintage which sort of beastes the vineyard were it neuer so well planted and husbanded neuer wanted Such were in the time of Moses Core Dathan and Abyron who as it is written Numbers 16. beeing in the very midst of this vineyard sought suttelly to vndermine the foundation thereof vnder colour saide they because the whole people were the people of the Eternall and hereupon pretending to ouerthrowe the ministery of Moses and Aaron Such were the false Prophets who lulled the people of Israell asleep vaunting of their visions from God against the true seruantes of the Eternal as is especially seen in that miscreant Sedechias opposing himselfe against Michea 1. King 22. and in Hananias against Ieremy Ier. 18. and by al the writinges of the Prophets vnto whom for the most part they alwaies lent an helping hand who should haue beene the principal hunters of those foxes to wit the Priestes as is witnessed throughout the whole sacred history And what foxes were the Pharisees Sadduces Scribes Essenians Herodians and others who so craftilie so sliely ventered to entrap the Lord himselfe of the vineyard beeing descended from heauen expresly for this purpose to take order for this vineyard and traueled so throughly herein that finally he thrust them out of possession of it and transplanted his vineyard as he had before threatned them he wold doe Mat. 21.41 and planted it among a people which before appertained nothing at al vnto vnto him as hee had menaced thē by Osee 2.23 the execution of which threat is most largely set downe Ephes 2.11 And afterwardes though the chiefe and principall hunters of these foxes trauailed diligently to transplant and to husband this vineyard which had spred her braunches from East to West and had prouided it of good laborers and husband-men after them notwithstanding their histories and their writings do witnesse that they had alwaies more to doe against such foxes as the great sheepeheard forewarned them Matth. 7.15 though there they be called rauening wolues then against all other open enemies within or without Such were they who woulde needes mingle Iesus Christ and Moses together whose most pestilent and pernicious error is declared and condemned Act. 15. against whom Saint Paul was yet afterwardes constrained so long and so eagerlie to fight After these succeeded as it were in great and mighty armies heretiques of al sortes some of them assayling the diuinity others the humanity of the Lord of this vineyard others confessing both the one and the other but diuiding Iesus Christ into twaine others making a monster of him which should bee neither God nor man others degrading him from his office others impugning other articles of our faith others blending with the truth of Christian religion a million of errors not onely vtterlie false but altogether monstrous 3 But aboue all others the foxes which haue succeeded certaine faithful auncient pastors of the Church of Rome haue vnder the coulour of the authoritie of the Cittie of Rome and because the Lord at the beginning caused the glory of his exceeding grace to shine foorth learned to plaie the part of a fox so sliely and so wilily that by little and little that which is a thing of al others exceeding straunge and wonderful helping to hunt other foxes they haue brought all vnder their pawes and then stripping themselues out of their foxes case but yet so as to slip it on againe when neede and occasion requireth haue taken vnto themselues the Lions skinne shewed their talants torne
points of aduancing the good hindering the il by a watchful naie continuall care and prouidence handling the sworde of the word of God with the right and the left hand as occasion requireth as wel in general vnto the whole flock as also by diuiding it particularly to euerie one as it is written Act. 21.31 and 2. Tim. 2.15 Go to then saith the Bridegroome in this place yee Gardiens keepers of my vineyard be you continual in chase of these hurtfull beastes and leaue not vntill you haue rid and freed my vineyard of them And by what means Marie setting the toiles and pitching the haies of the word of God to catch and entrap them therein shutting them vp in their dens and caues by this woorde also compared vnto fire consuming the chaffe of falshood and lies and if they will not bee taken and tamed and transformed into sheepe chasing them awaie and driuing them out of the flocke 1. Tim. 1.20 and so leauing them vnto the iudgement of him who iudgeth those who are without Tit. 3.20 and 1. Cor. 5.13 Asmuch is to be sayd concerning other foxes who by their scandalous maners wicked examples wast destroy the vines in like maner especially the tender ones which sort of foxes are otherwise called scabbed sheep compared vnto leauē which sowreth the whole lump of which the Apostle giueth vs a rule in the person of the incestuous 1. Cor. 5.5.11 And these are the chief and principall hunters of these foxes and young cubbes For it is properly by the spirit of the Lords mouth that the vineyard of the Lord is planted husbanded and preserued 6 But besides these vnto whom properly this charge appertaineth there are yet other hunters in the vineyard of the Lord who ought to trauell no lesse in this hunting to wit the magistrates aswell soueraigne as other called also seruantes of god established in autority girded by him with a bawdrier Iob. 12.18 Rom. 13.1 to the end they should mantaine not only honesty of life opposed vnto all violence and dissolution but to the end that God may bee knowen and obeied by the establishment and maintenance of the true seruice of God which is called Piety or godlinesse 1. Tim. 2.2 These are they therefore who should with al their power which God hath giuen them vphold maintaine the holy ministery seruice of God as wel in the purity of doctrine as also in the discipline of the Church each conformably vnto the word of the Lord witnessed by the writings of his Prophets without either adding any thing thereto or diminishing ought there-from and consequently bridle as much as in them lieth and also punish according vnto the exigence of the case the open and conuicted wicked and incorrigible perturbers of that which is the true Archpiller and foundation of humane society namely the purity and exercise of true religion and all this they should doe by the order which God himselfe hath established not medling with that which appertaineth vnto the pastors and auncientes of the Church and the holy ministerie like vnto Vzzias 2. Chron. 26.19 Matth. 20.25 and Luk. 12.14 pertaining also as little and lesse a great deale to the pastors to intermedle with ciuil Iurisdiction and temporal as they call it as vnto the magistrates to administer in the Church the word and the sacramentes The magistrates on the other side must take heede how they make Lawes to bind the conscience or take vpon them to sette vp a gouernment of the house of God according vnto their owne wisedome and aduice which thing appertaineth vnto God alone who hath ordained deliuered and enregistred his inuiolable lawes in his holy Scriptures as wel of the olde couenaunt which dured but a time as of the newe which shal continue and endure vnto the end of the world Which if it had beene well obserued or if it might bee redressed at this day then verily we should see the Church of God so reformed as it ought to be as we see how the holy Kings gouerned thēselues in this point as Dauid and Salomon who euer tooke counsel of the mouth of the Lord and did according thereunto without passing of their boundes The like did Asa 2. Chron. 15.12 and Iosaphat 2. Chr. 17.7 and 19.11 and Ezechias and Iosias as their historie declareth 7 But wil some man say is this enough to say Take vs those foxes seeing there are so and so many sortes of them and that they who should be the hunters and takers of them are often times themselues the most dangerous foxes and wolues of al Mich. 3.3 Act. 20.29 I answere that it is enough to saie take them seing this word proceedeth out of his mouth which in speaking giueth vs the abilitie efficacie of executing that which he commaundeth as experience hath alwaies declared the same being neither the wilines of those foxes nor the violence of those Lyons Tygers euer able to hinder the conseruation or restauration of this vineyard whē the time therof was come this heritage possession which reacheth from one end of the world vnto an other being giuen vnto this Bridegrome for euer Psal 110. whose kingdome by consequent which is this vineyard remaineth for euer although that vntil that later daie in the which the Angels shall rid this vineyard of brambles and briars and shal faggot them vp and cast them into euerlasting fire Matth. 13.41 when God shalbe all in all 1. Cor. 15.25 it be in danger still to bee thus assaulted but yet so that not one good and true plant of this vineyard can be taken away and rooted vp Ioh. 17.12 189. 8 And this is the cause why the spouse addeth this verse full of incomprehensible comfort and consolation saying The Bridegroome is mine and I am his For what a treasure is this This is the only sonne coessential and coeternal with God the father in asmuch as he is God and in asmuch as he is man the perfit of perfits he in whom the father is fully pleased contented in whom are al the treasures of knowledge and vnderstanding and who hath a name aboue al names hauing power in heauen in earth and who is so good so mighty so rich as he And we what are we conceiued and born in sin not able of our selues to think on that which is of God in respect of our saluation but culpable of iust and eternal malediction Who can therefore conceiue of such a bountie liberality either in respect of the giuer or in regard of that which is giuen or in respect of them vnto whom it is giuen He who is the giuer thereof hath all the reason in the world to hate him on whom he bestoweth this exceeding treasure the gift is no worldes-good but the giuer himselfe hee on whom the gift is bestowed is not only vnworthy thereof but worthy of the cleane contrarie All which circumstances beeing well considered ought so to moue the
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
the aboue named scriptures and writings of the Prophets and Apostles vnto whom wee are no lesse forbidden to adde then to change and diminish seeing they containe the whole Counsell of God touching our saluation Ioh. 15.15 and Act. 20.27 And to the end no man reply that al was not written which the Apostles taught let vs answere this lie first with that which is said 2. Tim. 2.17 where Saint Paul requireth nothing besides the scripture to make the man of God perfect complete Secondly let these goodly vnwritten doctrines and verities forsooth be compared with the scriptures and the day wil condemne this darckenesse Thirdly alwaies and as often as there are diuerse interpretations found of one and the same place let vs know that this commeth to passe partly because euerie one hath not one and the same measure of vnderstanding and partly because the scripture is so plentifull in all trueth that of one and from one only place a man may drawe diuerse expositions which may be al of them notwithstanding conformable vnto the trueth of edification euerie of which may as occasiō serueth be profitable But whē the interpretations are so repugnant that it must needs be that one or more of them be false then if we conferre other places therewith so expound Scripture by Scripture as Iesus Christ teacheth vs by his own example Mat. 4.6.7 as the ancient Councels haue doone hauing by this only most true and most assured means conuinced al sorts of false allegations of heretickes if withal we refer the whole vnto the correspondencie of the articles of our faith which we call our Creede the summary abridgement of euery fundamentall point of Christian doctrine religion there is no man can bee deceiued no not the simplest Idiots of all except they will needs deceiue themselues I mean if so be they bring with them a docible and teacheable mind and a desire to bee taught in all humility according vnto that which is said of the writtē word of God Ps 119.8 Esa 55.1 And thus you see how folowing the exāple of the true Spouse that is searching Iesus Christ in his owne home we shal find him neuer be deceiued 4 But what is it to find him if a man seaze not on him And what is it to seaze on him if a man hold him not fast to enioie him Verily no more to purpose then if a mā should find good meat and not touch it or put it in his mouth and not swallow it or swallow it and not digest it And alas howe many such guestes are there in the woorlde For to let passe those who vouchsafe not to come vnto this banquet and those also who not only enter not them selues into it but hinder also others from entering in and that by all manner not onlie craftines but violence also letting I say these goe who are without let vs speake of them who enter in who see heare him who is both the banquet and the banquet maker I mean our Lord Iesus Christ yet notwithstanding do neither sit downe nor vouchsafe to eat nay not so much as to open their mouthes to chew the morsels already cut prouided for thē How manie contēners mockers are there How many that swallow the meate downe but are fedde neuer a whit with it therefore grow nothing at al in this inward mā shewing by the course of their whole life that they as yet haue not any sense or feeling of the spirit of him in whō all true Christians do liue as he also liueth in them Ga. 2.20 Behold the ruine of Israel Iuda which we yet see to continu before our eies behold what hath caused the Candlestickes of the Churches of Asia to be remoued according vnto the threatning contained in the Apocalyps and which in the end brought in the deluge of Mahomet of his cōpanion vpon the foure ends quarters of the world We see it with our eies who taketh it to hart Who thinketh on that which the Apostle foretelleth of the fulnesse of vs the Gentils Ro. 11.15 in such sort that it wil happē vnto vs as in the daies of Noe Mat. 24.37 Let vs look vnto our selues my brethren that we be not found asleepe Lu. 12.37 much-lesse cast out of the banquet into outwarde darkenesse Matth. 21.22 finally cast forth of the temple of God as filth and doung 5 But wee must yet better examine all the woordes of this so true and faithfull a spouse I found him saith shee whom my soule loueth yea because he made himselfe to be found and for that the true loue of the Bridegroome serued for a guide to direct this spouse whom himselfe loued first 6 I seazed or laid hold on him And with what arm Verily with that of faith for this is the only vessell to receiue him in this is the onely hande to take hold of him Rom. 9.30 But this faith must be firme stedfast to holde him without letting of him goe otherwise this is not that true faith which is the gift of god properly belonging vnto the elect irreuocable Rom. 12.29 but an opinion which vanisheth away with the first wind that bloweth which maketh vs in some sort to tast the good gift of god not to swallow it down digest it Heb. 6.5 Mat. 13.21 7 And howe is this faith and by it Iesus Christ continued mantained in vs The spouse declareth vs in one word whē she saith that she brought this Bridegrome into the house nay into the secret chamber of her mother which conceiued her Now to vnderstād this matter the better we must note that the Church is diuersly considered somteimes as being ioined vnited together making one mystical body with her head so that sometimes it is called Iesus christ himself altogether whole entire 1. Cor. 12.12 as if without her he should be an head without a body Ephes 1.23 and in this sense she hath no Mother but one heauenly father alone Somtimes she is also considered in her generality without any respect of times or places notwithstanding distinguished from Iesus Christ in which consideration she hath also no Mother but one heauenly Father alone together with a brother Bridegrome sometimes also she is considered with distinction diuersity of time for which respect S. Paul saith he hath begotten the Church of the Galathians calleth himself the father of the Corinthians in regard of his ministery Gal. 4.19 1. Cor. 4.15 In which sense a man may say that the Church of Ierusalē not that of Rome hath brought forth al the churches the word of god which is the incorruptible seed 1. Pet. 1.23 proceeding and comming from her Esa 2.3 According vnto this sense also is it that this spouse which is but one perpetual in her generality is according as the one engendreth the other vnto the Lord distinguished into an ancient church vnder
together Luk. 17.37 And what is this dead body It is saith Saint Paul Iesus Christ he crucified besides which I wil knowe nothing vnderstanding by the name of Christ the person and by the word of crucified all that which he hath doone for vs euen vnto that last cry of his which shaked both the heauen and the earth saying All is finished And thus much touching the Doctrine As for the outward seruice himselfe speaking to that womā of Samaria which demanded of him whether they should worshippe in the Temple of the Samaritanes or of the Iewes confessed indeed that for a time it was the Temple of Ierusalem and no other which God had chosen there to be worshipped But saith he the time is come that men shall worship neither in this mountaine nor in Ierusalem but the true worshippers shal worship in spirit in truth Ioh. 4.21.24 that is to say without distinction of place they shall serue God with a pure spirituall seruice not with aultar or sacrifice but with a contrite and humble heart Psal 51.19 and with the fruits of righteousnesse Psa 50.23 Ro. 12.1 with the calues of their lips Ose 14.3 Moreouer if we respect the former time we shal find that it is true indeed that the couenant was residēt first in the house of Abrahā thē in the house of Isaack afterward in the house of Iacob But how was this house walked caried vp downe Go we farther we shal find that trauersing the desert it made 42. stations Nu. 33. being come into the land of Canaā the tabernacle vnto which the lord had as it were tied the seat of his couenāt both in respect of the doctrine the outward seruice changed frō place to place was in the end separated frō his Arke being taken prisoner among the Philistines on whō hauing wreked herselfe she reunited not herself vnto the tabernacle where the ordinary seruice was kept Finally behold the temple built as a permanent standing place Ierusalē the capital city both of the realme of the priesthoode But how many breaches interruptiōs were there in such sort that the temple was shut vp finally razed afterwards repaired after that most vilanously polluted defiled I demaund therefore where was then this catholick See yea whilest it stood were we to conclude as they do at this day who cal themselues Catholick Romanes the high-Priest is the successor of Aaron therefore he cānoter we must beleeue do whatsoeuer is taught cōmaunded by the catholicke church of Ierusalem I report me vnto al the Prophets whether they either made or taught others to make such a conclusion Nay did not contrariwise cry out both against the Priests against the temple it selfe for those abuses which were by thē there committed And indeed where by whom was Iesus Christ iudged worthy of death as being a blasphemer against God against the temple Where by whom was his doctrine condemned of impiety Where by whom were the Apostles forbidden to preach the gospel Where by whō for what cause was Steuen accused stoned to death It is then a meere bewitchednesse phrensie to tie the holy ghost vnto one place whatsoeuer it be or to any certaine estate of men to ground on them the rule of a mans faith without exception seeing that vnder the ancient people themselues among whom Ierusalē was the place which the Lord had chosen for his house habitation there were none more deceiued then they who without anie exception or limitatiō rested grounded themselues on that temple on the personall succession of Aaron Ierusalem being often the seate and See not of Truth but of Murdering of the Preachers of the Trueth the nest of the Baalims 5 But can it be shewen by the Scripture or by any testimony woorthy of credit that Iesus Christ hath established in the world one certaine place or catholick See that is to say where an head shuld be seated hauing autority ouer al the particular churches of the world And if it were lawful for men to constitute appoint themselues one why should Rome rather be chosen then Ierusalem the first the ancient of al the Churches Called of the Prophets the Citty of God From whence the word of God should go forth into al the world And founded notoriously by S. Peter the rest of the Apostles Or rather then Antioch where were named the first christiās where it is notorious that S. Pet. S. Paul liued But in sūme what reasonable man cā be ignorāt what is to be iudged of the See of Rome seeing that Daniel speaking clearly plainly of that God on earth calleth him by his name the God Maozzim which is as much to say in the languange of the Prophet as the God of Rome or the God of the Romanes Dan. 11.38 For it is euident that this word of Rome in the greek toung which was thē vsed in that country where this city was first built named signifieth as much as the Hebrew worde which the Prophet vseth And S. Paul speaking of him which raigned in his time I mean the Emperor of Rome saith expresly that of the destruction of him should be borne che child of perdition 2. Thess 2.7 and when Saint Iohn nameth expresly the Citie of seauen hils Apoc. 17.9 In a woorde therefore as it is the Lorde which hath of his great grace built his Coche where it pleaseth him neuer vsing the helpe of any for the inuenting the plat and model thereof but vsing indeede the ministery of certaine his faithful seruants al of them immediately chosen as was Moses after him the Apostles for the setting vp of it according vnto the forme and pattern which himselfe no other hath deuised giuing the name of Coch vnto this ecclesiastical gouernment he hath declared that hee woulde not make it abiding for euer in one place but hath vsed and doth vse shal vse it vnto the end of the world transporting it according vnto his good and holy wil pleasure 1. Cor. 12. 6 It remaineth we consider by peece-meale the building of this Coch according as the peeces thereof are set downe vnto vs in this place This discription therefore beginneth first with the matter wherewith the bodie of the Coch is built namely of the wood of Liban that is to saie of Cedar this tree hauing this property that it is as a man would say incorruptible This is it which I haue alreadie declared vpon the last verse of the first Chapter to witte that thereby thus much is declared vnto vs that this holy and sacred gouernement is inuincible both in respect of time and of men The reason is if wee consider the generalitie of the Church because the kingdome of this Bridegrome is euerlasting as the father promised him Dan. 7.14 and Luk. 1.33 reaching it selfe and as it were walking from one end
be bred in the vnderstanding of the seers and hearers is not the sight nor the hearing of the bodie but the action of the mind enlightened by the holie Ghost And therefore said the Apostle vnto the Ephesians who notwithstanding neuer saw with their eies or heard with their ears Iesus Christ in person Christ dwelleth in your heartes by faith againe Eph. 4.20.21 speaking of the hearing touching the word which he had preached vnto thē yee haue not saith he so learned Iesus Christ if so bee yee haue heard him and haue been taught by him 9 Now to shew that this corporall sight was not ordained to be alwaies the meane to know this king but onely for that time he conuersed among men in that visible flesh which hee carried vp into heauen it appeareth both by many expresse textes of the Scripture as also by necessarie consequences following thereupon so wee presuppose and agree vpon these three pointes First that the question be in this place of his bodie and not of his diuinity in it selfe which hath alwaies been is and shal bee inuisible secondly that Iesus Christ hath taken vnto himself from the beginning and for euer an humane bodie with al his proprieties without which no body can bee a body and thirdly that the eies haue an action bounded and limited by which they cannot see except it be by way of miracle that which is not present or which is ouer farre remoued from them Behold therefore Iesus Christ who saith expreslie reprehending and blaming the incredulity of Thomas Happie are they which haue not seene and haue beleeued Ioh. 20.29 And in another place ye shal not alwaies haue me Mat. 26.11 Ioh. 12.8 And Saint Paul 2. Cor. 5.6 While we are straungers saith he in this body we are absent from the lord And Phil. 1.2 I desire to be dislodged and to be with Christ And Coloss 3.1 Seeke ye the things which are aboue where christ sitteth at the right hand of God And Saint Peter Act. 3.21 the heauens must containe him vntill all thinges be restored In a word as oft as it is said that he goeth vnto the father this beeing vnderstoode of the departure of his humanity so oft doth he witnesse his absence as also so oft as hee saith that hee wilcome For no man is said to come vnto a place where hee is alreadie And to thinke that the true bodie of this king is in his essence in anie part without possessing a place and beeing visible in himselfe can bee no more done without transforming the bodie of Iesus Christ into a spirituall essence then it maie bee saide that his diuinity is circumscribed within space of place without transforming it into a corporal essence and being 10 Let vs conclude therefore that this true Salomon in respect of his diuinitie cannot be seene with the eies though he bee euery where essentially and especially in this humanitie which he hath vnited personallie vnto himselfe And as touching his humanity it can at this daie bee no more seene of vs by our eies then his diuinity not that it is in it selfe inuisible seeing that the celestiall glory hath not abolished his corporal nature corporal and therefore material visible and measured according vnto his dimensions but because he hath withdrawen it from vs aboue the heauens truely and properly vntil his returne in the later day And therefore it is vnto the contemplation of the vnderstanding enlightened by the holy spirit and vnto faith by which Saint Paul saith hee dwelleth in our hearts and vnto the inward eies before which it is said that this king is painted forth vnto vs Galat. 3.1 that wee must referre this aduertisement and warning of the spouse Come foorth and behold this King to wit in his word purely preached of which the Apostle speaking said vnto the Corinthians 1. Cor. 4.15 I haue begotten you in the Lord and to the Galathians 4.19 I trauel again to bring you forth vntil Christ be formed in you And according vnto this sense also is it that it is said of the sacraments that is to saie of the visible signs adioined vnto the word touching Baptisme that we put off the old man to put on Iesus Christ in whom we are made new men Galat. 3.17 and Coloss 3.9.10 and as touching his holy supper that we eat his flesh and drinke his bloode 11 Now this truth cannot be better vnderstood known then by comparing it vnto the language of the Church of Rome at this daie which vsurpeth the name of this spouse inuiteth also her companions to contemplate Iesus but God knoweth what Iesus Christ whereof we wil speake anon But where to contemplate him In a painted and materiall Image of wood or of stone And what shal I there see His remembrance say these deepe contemplators For that Image will tell you that he was crucified for sinners Iust But first this manner of teaching is forbiddē expresly by God in the second commandement elsewhere in infinite many places and is such as in the time of saint Ierome himselfe was accounted execrable as the Epistle of Epiphanius Bishoppe of Cipers which hee tooke paines to translate out of greeke into latin to this effect declareth Farther what shall it preuaile me to know and remember that Iesus Christ was crucified if I knowe not what was the true cause of his death the good that returneth to me thereby and the meane to attaine vnto it Now what can this crucifixe teach mee of all this For besides the forme which is but a vain appearance this crucifixe is nothing else but a dead and corruptible matter But say they this is taught by word of mouth Nothing lesse For if we consider but of their Curates Vicars Priors or Abbots Bishops Archbishops Primates Cardinals especially their chiefe head euery one knoweth that not one among an hundred of them knoweth any more then doth the crucifixe of wood or stone And they who know any thing what account make they of preaching On the other side if wee consider of their seruice as they call it what is the people taught by it sith it cōsisteth of nothing but of songs in an vnknowen tongue beside the Idolatries meere mockeries of God therein committed For the rest if happily some wa let-brother open his mouth sometimes in Aduent or in Lent what is their doctrine els as we haue already many times shewed in the exposition of this same Canticle but so many blasphemies against all the partes of the office of Iesus Christ crucified But besides this what thing is it else but to mocke God and all Christendome to say that they teach these things as they ought and yet doe forbid the holy Scripture to be interpreted or redde in the vulgar tongue and such as al Christians vnderstand But there is yet more for they teache that it is sufficient vnto saluation to know that which their Church beleeueth without any farther enquiring or knowing
him all power and all empire yea ouer euery temporall estate of this worlde sitting in the middest of Magistrates Psal 182. losing and girding the collar and girdle of Princes Iob. 12.18 As hee also demaundeth them an account of their gouernement Psal 58.1 But here is mention made of a kingdome which is not like vnto them of this world as the king hath himselfe declared it Ioh. 18.36 the one concerneth all men the greatest part whereof shall perish by their owne fault Math. 7.13 the other concerneth them who are especially called the house of God although there bee more which are called then chosen Math. 20.16 In the one the question is of the gouernement heere belowe which passeth no farther in the other the case is of the gouernement of the conscience reaching farther thē this life The one is temporall the other is eternall the one is sensuall the other is spirituall and if there be any thing visiblie and corporally administred it is to lead vs farther and beyond this worlde the one is administred of God by the Magistrates whom he appointeth with power authoritie to make lawes and politicke statutes according vnto that naturall equitie which he giueth them in the other which concerneth the dominion ouer soules this authoritie is more high then that it may bee communicated vnto Angels themselues This King therefore hath alwaies beene is and shalbe hee who bindeth the soules and consciences hauing reserued this onely right vnto himselfe in so much that if an Angel from heauen should say I wil haue this to be law to bind the conscience we ought to haue him in execration as attributing vnto himselfe the power of God alone seeking to raigne ouer his sonne our mediator Gal. 1.8 14 And in this point is it also that the difference of these two kingdoms consisteth For as for the affaires of this world whereas al may be vnderstood gouerned by this light of naturall vnderstāding wisedome it hath pleased God to leaue vnto mē according as it pleaseth him of his bounty to dispēse it they may ordaine lawes statutes either to command or to forbid impose temporall paines on the transgressors of thē but so that they must one day yeeld an account vnto the king of kings But as touching this spiritual regiment the officers of this king haue no other power nor autority but to declare and publish the ordinances which hee hath made adioyning vnto them the promises and threats such as he hath deliuered vnto them and left in writing with the execution either of absolution towardes the repentaunt or of condemnation towardes the incorrigible rebels but in the name of this king according vnto the tenour of the commission hee deliuered them vnder paine of Nullity Mat. 28.18 and all after a spirituall kinde of proceeding exhorting and reprouing by the woord and binding and loosing by the same and no otherwise And as touching christian magistrates they beeing also commaunded to doe homage vnto this king Psa 2.12 they are also officers truly of this spirituall kingdome yea principall ones but not to approch vnto the aultar as that proueth which happened to Vzziah otherwise a good king and zealous 2. Chron. 26.16 but to arme with their authority the spiritual ordinances of this king as did Dauid Salomon and their good successours and to represse in due sort such as not willing to order themselues vnto this king despising his spiritual officers seeke to ouerthrow the true seruice of the Lord Deut. 13. As we shal find that neither any true Prophet vsurped this autority but alwaies vsed this true preface So hath the Lord saide And when some would haue lifted vp Iohn Baptist vnto this degree he answered contrariwise and said I am not woorthy to vnloose the shoes of his feete Ioh. 1.27 Moses contented himselfe to be a faithfull seruaunt in Gods house Hebre. 3.6 hauing made all thinges according vnto the modell which was shewen him in the mount Heb. 8.3 and hauing expressely forbidden to ad or to diminish ought from that which God had ordained by him Deut. 4.2 12.32 In a word this is a thing neuer yet heard that the Prophets added any thing vnto the commandements of God or made any lawe to binde the conscience Contrariwise the lord speaking by the mouth of Esay expressely condemneth euery Doctrine inuented by men Esay 1.12 and 29.13 which Iesus christ calleth Pharisaical leauen of which he willeth vs to take heede Mat. 16.11 And if this haue place in that which concerneth the will of this King touching that which he wil haue vs doe in this life to conforme our selues vnto his will aswell towardes him as towards our neighbors what shall wee saie touching the doctrine of the Gospell that is to saie touching that which wee ought to beleeue of God vnto saluation as it is spoken Luk. 1.77 Act. 20.17 What blasphemy is this then to belie the sonne of God witnessing that he hath declared vnto his Apostles as vnto his friends whatsoeuer he receiued frō God his father And what shal we say of the Apostles That they added changed or clipped anything frō the tenor of their commission bearing these words goe teach thē to keepe all those things which I haue commaunded you Shall wee say also that touching the substance of the ecclesiasticall discipline and substantiall exercise of the holy ministery by the which the sonne of God will haue his house to be gouerned vntill his latter comming that the holie Ghost taught not the Apostles al or that they did not acquit thēselues faithfully of al without omitting of any thing At the least let vs beleeue S. Paul 1. Cor. 11.23 though it bee there especially spoken of the administration of the holy Supper Coloss 2.16 the verses folowing in which is contained whatsoeuer may be said of this matter Let vs beleeue Saint Peter also aduertising the pastours expresly vnto the companie of whom hee ioyneth himselfe not as a prelate but as a companion in the same ministery to feede euerie one his flocke not as hauing a lordship ouer the Lordes heritage but that they be ensamples to the flocke 1. Pet. 5.1 Whereunto S. Paul agreeing 1. Cor. 7.35 protesteth that he wil not ty and intangle any man And thus you see what this name of king importeth in this place ioyned also with the name of Salomon which signifieth as much as peaceable is meant of the exercise of this kingdome in regard of this spouse which is his Church ouer which himselfe alone hath power quickening iustifieng and sauing it as it is hee also alone vnto whom she yeeldeth al obedience in that which concerneth this spirituall kingdome It remaineth we consider whether this king be takē for such a one as he is among thē from whom we haue separated our selues Alas nothing lesse For he is no otherwise called King among them then he was of those who whipped him in Pilates iudgement-hal not that I
as distinguisheth this daie from other in respect of the principall vse as in the time of the Apostles themselues this daie was celebrated by a more speciall assemblie of the faithful But that the Christians should otherwise abstain from their woorke without it were for that time which was requisite for their assemblie this was neuer commanded nor obserued vntil that Christian Emperours made an ordinance for it indeed most commendable to the end we should not bee otherwise distracted to giue our selues ouer the more to all holie things But what Al this is now become with them a verie Iudaisme in such sort that to open a shop window or to giue one blowe with the hammer is such a sinne as should raise an whole city in a commotion but not to game to go to the tauerne to plaie the whoremaster For this is now growen into a custome And as if the exercise of a Christian were to doe nothing vnder a coulour of deuotion they could not content themselues with two and fiftie sundaies but they must haue so manie holidaies added that almost the third part of the yeare is passed awaie in such idle festiual daies And though wee graunt them al this time to sanctifie the name of God bee it on the sundaie or on other holydaies or to celebrate the memorie of great and holie personages not to speake anie thing of a great part of them which are in their calenders what is it else with them but to blaspheme and to commit Idolatry as all their diuine seruice is notably patched vp and clouted therewith 5 As for the commaundement of honoring of father and mother vnder the name of whom is comprised al lawful superiority dare they deny that the pharisaical traditions by which the Lord declareth that this commaundement was so shamelesly brokē is not the fetch they haue vsed to snare within their net Duchies Earledomes other Lordships The foundation of their great towrs steeples the pretence of the destruction of families by milliōs If a man wil not seek far after Antiquity at least let the Gratis of these last commers who attribute vnto themselues the name of Iesus common vnto al tru Christians open the eies of such as are blindest who haue gotten by their seruiceable gratuities more goods and reuenues then a good part of al the hospitals in France haue And what shal we say of their exemptions from ordinary iustice of the superiority vsurped by Bishops Abbottes Priors Curates ouer the Iustice of kings especially by that goodly vniuersal Bishop ouer Emperors Kings Princes so far is it that he paieth tribute vnto whō tribute is due according vnto the example of Iesus Christ himselfe of him whose successor notwithstanding he saith he is not shaming to cal a good part of Italy and the Capitall Citty of the Romane Empire the patrimony of him who testifieth of himselfe that he had neither gold nor siluer Act. 3.6 6 Now if we speak of the sixth cōmandemēt touching murders how can it be more euidently transgressed thē by their liberties priuileges of granting mercy to the greatest Criminals that horrible abuse of Clergy Moreouer let a man but consider the taxes of the Chancery of Rome he shall finde at how many thousand ducats the murther of father mother is taxed Demaund the reason of all this it is that which they taught thē who constrained Pilat to crucifie this King of whō we speake as they yet at this daie persuade Kings and Potentates to crucifie him in his poore members namely this Nobis non licet interficere quenquam that is to saie It is not lawful for vs to put any man to death And indeed I confesse that neither ciuil nor criminal iustice pertaineth vnto them beeing as it is distinguished from the ministery of the word Lu. 12.14 22.25 and Iohn 8.10 and 2. Timot. 2.4 7 As for the seuenth cōmandement concerning the obseruatiō of holy mariage I wil not stay in this horrible filthy stēch which neither the sunne can abide to see nor the darkenes of the night couer nor the earth beare and endure al of these demaunding vengeance at Gods hands who shall heare them in his time But they will replie against mee that their doctrine doth not approoue this But who knoweth not who seeth not who acknowledgeth not who feeleth not all that stinking filthinesse the like whereof neither was nor euer coulde bee in the worlde which entered in floodwise into the Church by the gate of that goodly vowe of single life called not without cause by the Apostle a doctrine of diuels 1. Tim. 4.2 I knowe well their replies But ô heauen ô earth ô hundred thousand millions of rapes fornications adulteries incests ouerthrowinges of Gods and mans lawe testified before God and men and demaunding vengeance of such desperate so long a time cōtinued enormities But farther though all this were nothing what is this abhomination so shamelesly practised in our time of dispensing with the marriage of Vncles and Nieces in degree of consanguinitie A thing not onely condemned by Gods lawe in the case it selfe of affinitie onely Leuit. 18.14 but detested so expresly by the poore Paynims themselues who haue blushed at such a case as the Roman histories cā witnes And yet for al this when it so pleaseth them mariage is forbidden vnto the seuenth degree of such as be collaterall Alas ô Lord how long 8 As for the commaundement which concerneth theftes it were wonder a man woulde say it might bee maintained by them who liue not but by sacrilege to wit with the goods belonging vnto the poore of which they make themselues the receiuers without yeelding any account 9 I say the like of the last commaundement saue one speaking of false witnes being in no point more damnably violated then in the ouerthrowing of the witnessings and testimonies of the Prophets and Apostles irreproueable witnesses Finally the last commaundement passing euen vnto the roote of the euill which is in vs and without the which the Apostle witnesseth that he had neuer known in deed what sin meant Rom. 7.7 is it not asmuch or more openly violated then any of the rest by their doctrin whē they teach that neither the vnderstanding nor the wil of man are wholy and entierly subiected vnto sin and death by original sin but that there still remaineth a certain disposition and inclination vnto that which is true and good whence they drawe their merites of congruity preparation Afterwards when they teach that by the very action of baptisme yea by the vertue of the water original sin is if not altogether yet in part so done away that the child of a Turke or Iew being baptized dying before the age of discretion goeth into paradise and as for those who come vnto age that that corruption which resteth in them is not sinne but onely a litle sparke of fire vnder the hote ashes to exercise vs. 10