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
the articles also of our Creede called the Apostles Creede because it is the summarie abridgement of the whole doctrine taught by the Apostles it followeth that we must draw all this truth from the mouth of the Lord himself who hauing spoken vnto the fathers in a certain measure Heb. 1.1 hath finally declared vnto the whole world whatsoeuer is requisite vnto our saluatiō Ioh. 15.15 First by the preaching of his Apostles who were most faithfully perfectly taught yea extraordinarily who haue with like faithfulnes executed their charge not onely in speaking but also in writing in such sort that it is a mere phreasy to imagin that they haue omitted to preach by mouth or to set down in writing any one point of the doctrin of saluation Our aduersaries reply at this day hereupon say that though happily the Apostles haue taught al yet haue they not written all But when we demaund them what the pointes then are of doctrine which they haue omitted in their writings they stick fast as a man would say in the glue-pot For either nothing of that which they alleage appertaineth vnto doctrin the articles of faith or els it is such as maybe proued to haue been forged by this man or by that man being a thing easie to quote the inuenters thereof the beginning or els it shalbe found to agree no better with the articles of our faith which are the extract of the whole essentiall doctrine of the Apostles then light with darknes falshood with truth I know they are too wise to confesse thus much But besides that these thinges haue beene so often disputed and clearly proued that we may say with saint Paul 2. Cor. 4.3 that if they be obscure and hidden it is vnto them who will not heare them spoken of or whose eies the prince of this worlde hath blinded we haue alwaies offered and doe still offer to shewe and proue them to the eie before a true and Christian councell 3 I say the same touching the whole estate of the house of the bridegrome namely that by these same Apostles he hath fully set vp appointed both the vocations charges thereto belonging as also the exercise of them in that which concerneth the substaunce of the gouernement of his family in such sort that it is more lawfull to change diminish or ad any thing in these vocations then in the doctrine the application execution onely of the saide charges and vocations being onely left free according vnto the circumstaunce of places times persons which cānot be ordered alwaies after one fashiō because of the necessary diuersity of them So did Moses order himself as a faithfull seruant in the house of God hauing done nothing but according to the patterne which he had seene in the mount Heb. 3.2 8.5 In which afterward nothing was chaunged or taken away by the true Prophets but when it pleased god to erect his tēple to set vp the whole building ordering of the ecclesiasticall charges thereof which was ordained by the Lord by the mouth of Dauid effected by Salomon yet this estate was not to endure but vntill the cōming of the Lord master of the house Heb. 3.6 who afterward by his holy spirit ledde his Apostles into al truth Ioh. 16.7 who withhold hid nothing thereof but haue declared and opened all the counsell of God Act. 20.27 yea left in writing to continew vnto the end and consummation of the world Whereupon it followeth that that which is customarily and commonly alleadged to wit that the master holdeth it for done which is done by his workemen cannot haue any place in this matter I meane neither in the doctrine nor in the generall and fundamentall estate of the house of God to attribute thereby vnto the successors of the Apostles any power and aucthoritie of chaunging adding vnto or diminishing any thing either in the one or in the other The reason is because the Apostles haue left nothing to be set vp by their successours but haue themselues taught and established all things hauing left nothing to the Pastors Doctors Elders Deacons but to gouerne them-selues and their flockes according vnto this rule and foundation 1. Cor. 3.11 without adding to any new thing or clipping therefrom or changing ought the Coche God be thanked of this bridegrome being of an other building then is saint Peters Church at Rome a true figure of false religion in which there is alwaies some thing to be amended added or chaunged And therefore they who began first not to content themselues with such ordinaunces as were truely Apostolicall witnessed by their writings what end thereof so euer they had and what occasion so euer they pretended opened the gap to all that confusion desolation whereunto the Church of God was by little little most pitifully brought So thē to cōclude this point it is the bridegrome himself our only true Salomon who hath diuised built this Coch by his trusty faithful Cochwrights Carpenters 4 But why is this house which is so strong and stable that it preuaileth against hel-gates it selfe Math. 16.18 compared here vnto a Coche which is made to go frō place to place We haue already yeelded the reason therof to which ye shall adde this which I will farther tell you It is to shewe vs how shamefully and wittingly they abuse them-selues who dreame that God hath tied his truth vnto one sole place or See which men in our time haue perswaded thēselues to be the See of Rome in so much that some are become so blockish blind as to think that the Catholicke Apostolicke Church the Romane Church is all one adding this word vnto the Apostles Nicene Creed a thing as improper absurd what reply soeuer be made to the cōtrarie as if a mā should say that the head of a mā a mā were al one though we should grant thē that the See of Rome such as it is at this day were not only the true Church but which is more the head of al particular Churches Let vs therefore note that this true Coche is there found where this Bridegroome is purely preached both in respect of his person and in regard of his office without matching him or ouer-matching him with a companion either superior as they do who pray the virgine Mary to command her sonne or collateral as they doe who cal the same virgine their aide and their hope or else inferiour as they doe who call vpon the Saintes absent or vpon the deade But some man will say Is there then no certaine visible place on which the Christians ought to depend stay themselues to say we must beleeue and do that which is taught and commaunded in such a place Iesus Christ beeing asked the same question answereth not that it is Rome or any other place But saith he where the dead body is there the eagles gather themselues
meete with it as indeede alas he met it with a mischiefe when Satan which remaining not in his first estate had made himselfe most fowle and most wicked discouered himselfe inough vnto him for such a one as he was and most worthy to be hated and reiected when in tempting of him he accused the creator of enuy and lying And behold here wherein Eue and after her Adam did faile inexcusably to wit that in steede of vsing that addresse and helpe which they had to know well enough and to hate this deceiuer they suffered themselues to be perswaded of him so enthralled and captiuated themselues with all their posterity in this corruption Rom. 7.14 which maketh that he is now most blinde and most bad together in louing and in hating 10 For if we examine the whole course and traine of the worlde what shall wee finde els but some deceiued in the difference betweene good and faire and euill and foule others wittingly louing that which is worthy of hatred and hating that which they ought to loue For example if the question bee touching that which directly concerneth the loue and seruice of God behold the superstitious and Idolaters so bewitched that not only they cānot nor wil not know loue the truth but they stop their cares that they may not heare their eyes that they may not see and which more is they persecute it with fire and sword Behold on the other side the Atheists and mockers of all religion with which the whole world at this day stinketh the earth it selfe demaunding vengeance of God If we speake of the life of men towardes men and consider whereunto all apply and giue themselues great and small from morning to euening we shall finde that some burst with the plenty and abundance they haue and would sel paradise out of hand for a lickerous morsel others trauaile not to serue God by their life but only to maintaine this life fearing they should die for famine and will not stick so they may saue a farthing to loose their soul the word of their saluation others possesse not their goods but are possessed of thē in body in soul others welter and walowe like hogs in their wanton lustes others are insatiable in swallowing downe of honour to fil themselues with wind others giue themselues to ten thousand vanities as this wise king Salomon himselfe hath at large declared in his booke of the Preacher In a word see how by not louing and hating as they ought euery man departeth out of this life without knowing or without well thinking thereon what he came hither to do 11 You see thē what this euil is what is the original cause therof But what remedy is there To haue recourse vnto him which hath made vs who alone can make vs anew by the same power which is his holy spirite enlightening the eies of our vnderstanding Ephes 1.18 Act. 26.18 framing a clean heart within vs Psal 51.12 creating in vs both to will and to doe Phil. 2.13 in a woorde making vs from the head to the feete new creatures 2. Cor. 5.17 that is to say such as this spouse is set before vs here to bee which is at large described vnto vs by Ezechiel both in her first estate and condition and also in this whereunto she is exalted Ezech. 16. in such sort that rightly the Apostle calleth the Church the woorkemanshippe of God 1. Cor. 9.1 yea of him alone in respect of the effect 1. Cor. 3.7 and a woorke so long and so hard and difficult because of our rebellion that the spirite of God cannot as I may so say come to the end thereof but with time and by plucking vs vp as it were by a pully Which seeing it is so let vs consider what this perfect loue and charitie of ours ought to be towardes God and our neighbour the portraiture whereof is set down in the two tables of the Lawe and hath too in some sort beene knowen marked by a Painim saying in speaking of the mutuall frindship of men that true and perfect loue and frindship is shewn in this that the one desireth that which the other desireth and wil not that which the other wil not which is as much to say that hee loueth that which the other loueth and hateth that which the other hateth This is an excellent rule to direct our whole life by if we take the Lawe of God for the ground and foundation of that which wee ought to loue and to hate and by consequent presuppose that the will of the Bridegroome which is the head whose wil is declared in his Lawe giueth a Law vnto the wil of the spouse witnes that which we craue euery day in our praier saying Thy will be done 12 And to shew how necessary this patern is behold Iesus Christ that is to say the Bridegrome himself who being come into the world to cōquer win this Bride to kisse hir as hir selfe desired with his own mouth being in cōbate with him which held her frō him vttereth this strange speech Notwithstanding not that which I wil but which thou wilt Mat. 26.39 And what meaneth this Was there a strife and rebellion betweene the wil of Iesus Christ and the wil of God his Father None at all For were it so hee coulde not haue beene either God or so much as a good man much lesse our Sauiour as indeede and truth he is For as much then as the person of the father and of the holy Ghost and his are one and the same God his wil also is one the same wil with the father the holy ghost And in asmuch as he is man he had another wil as it were another nature but without all repugnancy notwithstanding against his diuine wil. Who is it thē which speaketh thus Iesus christ God mā but according to his humanity against which distinctly this combat was addressed because it was in it that he should make his combat and ouercome as it were himselfe in asmuch as he is God the iudge and reuenger of sinne in such sort that in one person alone he is assailed and assaulted and is alwaies conquerour And what caused him so to speak Not any rebellion of his humane wil against his diuine wil but only a diuersity proceeding from the apprehension of that most frightfull and most horrible feeling of the curse malediction of God against al the sinnes of the elect which he had vpon himselfe although he had no blemish at al in himselfe an apprehension notwithstanding entirely subiecting it selfe vnto the will of God and in euery point wel ordered and gouerned And if the Bridegroome speake thus beeing altogither perfect what must the Bride and spouse doe in whom this orderlinesse and good regiment of wil is scarcely begun 13 Behold therefore I say why this change by which it is giuen vnto this Bride to loue that which her Bridegroome loueth
if our clothes did hinder vs. Euery man foldeth wrappeth him selfe in the cares and thoughts of this woorld insteede of meditating and putting that in vre which retireth and plucketh vs from the world that we perish not with it Euery mā is cold insteede of beeing hote and feruent in zeale of knowledge To be short euerie man fatteth himselfe so grosse that it wilbe impossible hereafter to passe through the strait gate a thing lamentable and whereof I warne you in the name of God while hee yet saith Come vnto me and whiles the dore is yet open or at the least onlie halfe shut If we wil not God wil shew vs to our cost and we are verie blinde if wee perceiue not that he doth alreadie prepare himselfe thereunto that if we thinke not on it he wil think on it and when wee shall crie it shall be aunswered vs as it was them which were inuited to the banquet Matth. 22.8 as the workers of iniquity Mat. 7.23 as the foolish Virgins Mat. 25.12 from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place that they labour to come vnto that Cittie whereof God is the maker and builder Heb. 11.10 not onelie to walke thither but also to runne thither with all their forces they haue receiued of him which draweth them thither 8 But we may not forget these woords After thee For it is not enough to run but wee must first run in the right way and secondlie wee must runne right without straying either to the right or to the left hand and thirdlie we must tend go forwarde vnto the mark vnto which we ought to tend if we will not haue our paines to be frustrate and lost Al these things are giuen vs in Iesus Christ solely and alone For first besides that it is of his spirit that we receiue as well the desire of running as the power to runne Phil. 2.13 He is the waie the truth and the life and for to follow him without straying and to obtaine the price at the end of our race he must alwaies run before and we must runne after him They therefore who to goe to eternall life deuise vnto thēselues new waies that is to say any seruing of God according to their owne pleasure or happilie followe the inuentions and deuises of other men whatsoeuer although these waies be neuer so common and frequented and as olde and ancient as a man can wish how euer they replie that these are not other waies but onely certaine pathes which bring them into the high way as those men dreame which make themselues beleeue that the merits of works agree verie well with grace and the inuocation of holy men departed with the office of mediation of Iesus Christ alone and his corporal and essential presence in the masse with the verity and truth of the bodie of Iesus Christ and with the ascension and second comming of him and other such conclusions necessarilie contradictorie yet notwithstanding not holding the right way after him they shal not find him at their iourneyes end and consequentlie they shall haue no other fruit of their trauaile then that which Esay speaketh of 29.13 and the Apostle Colos 2.18 Yee see then al false worshippes and religions condemned in one word of which the Apostle in that place of the Colos 2.18 handling this very matter setteth down three kindes The first is of those which are grounded vpon certaine vaine speculations hauing an appearāce of some great wisdom As whē at this day men ground the Intercessiō of Saints vpon this that men go not to kings princes but by mediators Item that if holy personages haue had credit with God being in this woorld they haue a great deale more beeing receiued with him into paradise Item that we must satisfie God in this woorlde or in the other Item that because the perfection of euerie estate consisteth in vnity there must bee one generall head in the administration and gouernment of the catholique Church or other like conclusions of theirs who forge and deuise a religion after their own fansie taking their humane discourse a very bad rule and squire to rule and squire out their building by The second kind consisteth in grosse superstitions and such as are manifest vnto all except it bee to them which are altogither blinde and so will bee Such haue beene from all time infinite maners of fancied things doings by which men haue dreamed first that their sinnes were thereby done forth and finally that God himselfe was endebted vnto them for them as are at this daie in the Church of Rome holy water holy waxe paternosters or beades going on pilgrimage certaine signes of the crosse certaine kinds of weeds attires other such bables in which there is neither sense nor reason neither with God nor with men The third sort was in the Apostles time of them which yet held and retained the Iudaical ceremonies willing to mingle them with Iesus Christ In the roume of this haue succeeded at this day the traditions of men and an infinit number of deuotions by which not only the commaundements of God are taken away and abolished and Christians brought into a most miserable seruitude and bondage but the grace also of Iesus Christ himselfe is vtterly made voyde and of none effect and there is nether doctrine nor sacramēt remaining vncorrupted Now al this is nothing els but to runne in vaine after straunge Gods although a man giue them not this name but that al this is disguised vnder these faire woords of seruing of God of the authoritie of the Church of Antiquitie and of good Meaning But in lieu of all this we are sent here vnto Iesus Christ alone and consequently to his holy and only woorde preached and wholly put in writing first by the Prophets according to the measure and dispensation of the times finally by his Apostles without being lawfull euen to the Angels themselues to chaunge any thing therein to ad or diminish the Church being founded and grounded vpon this ground-plat foundation and no other whatsoeuer Ephes 2.20 Apoc. 21.14 the whole Scripture also giuing vs most certaine witnes hereof which without this would not be sufficient for the barring and shutting out of all false doctrines and heresies which thing cannot be saide without great blasphemy Ye see then what are our listes what is our race and course and what the price is which is set for vs at the end thereof Neither doth this point concerne only the doctrine which is common to the whole true church but this aduertisemēt must also guide vs in al our particular thoughts deliberations and practises in which wee must alwaies demaund of God the addresse and direction of his holy spirit that we neuer go beyond him but alwaies walk after him hauing him and his commaundements before our eyes as we are taught at large
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
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
the pillow but in general there where the pot seethes is our holy mother the Church In a word if you will beleeue them the gilden steeple of S. Peter at Rome the chair wherin they say he sate are the essential immutable necessary infallible visible marks of the true religion of the Church which they cal Roman Catholick that is particular vniuersal both togither Al this foūded if you wil haue me say that which is vpō this repose of too great an ease But to bring farther asleep those who are already brought asleep there are no faire pretences wanting of the excellency of S. Peter among the rest of the Apostles which they turn into a principality afterwards for that Saint Paul so highly commendeth the faith of the Romanes of his time as if their successors were like vnto them Besides this they alleadge the preeminencie which the Bishops of Rome had aboue others which wee know well enough proceeded partly vpon the autority of that City as being the head cittie of the whole Empire which preeminencie was also maintained by the godlines and constancie of the Bishops there the notable examples of their martyrdomes partly also beeing afterward autorized by the first councell of Nice vntill such time as the persecutions ceasing and ambition together with wealth riches encreasing euery one sleeping soundly in their peace entred in place of doctrine doting dreames so that finally the poore spouse at her awaking found herselfe in a most wretched miserable estate in which shee yet continueth to this day persecuted in so greeuous manner as shee is by the officers of the whore who hath taken her place while she slept so quietly as it was also expresly foretold of the Church of Rome both by Saint Paul and also by Saint Iohn in his Apocalyps if we wil credit in this behalfe the most auncient expositors Greekes and Latins And as it is come to passe by a more thē admirable prouidence of God herein the Italians thēselues whose poems rimes are at this day printed song in Rome cal her Babylon ful of couetousnes impiety the harbour of the wrath of God the temple of heresie besides that common experience maketh the same most plaine euident vnto the eie of those who are not vtterly blinde Neither is it in our time or our fathers time onely that satan hath first begonne to deale in this sort For behold how the gouernours of the Church successours of Aaron together with the people bewitched in like maner and enchanted replied vnto the seruantes of God reprehending their falsehood in doctrine and corruption in maners the Temple the Temple the Temple of God Ierem. 7.4 that with as loude a cry as that seditious Demetrius cried caused to be cried in Ephesus the Temple of the great goddesse of Diana of the Ephesians yea caried headlong with the same lying and murdering spirit being no other difference at all betweene them then this that the Iewes abused a good ground and principle for indeede the Temple of Ierusalem was built by the commaundement of the Lord and vnto the Lord which could not bee said of the Temple of Diana built by the suggestion of Satan vnto a false goddesse all comming notwithstāding to one end seeing the Temple built consecrated vnto God was become the place where his holy name was most vilanously polluted and abused This is it which wee are taught in this place by the verie confession of the spouse herselfe seeking after her Bridegrome and not finding him in her bed where the Bridegroome without going far from her had laid her as we haue seene in the Chapter going before And how came this to passe Vpon no other thing but that the spouse fell asleepe in this bed on which notwithstanding she was laid downe not to sleepe but only to rest herselfe and that continuing stil watching And yet neither if we continue so can we deale so wel and so diligently that there be no default as wee shall afterwardes see What other thing then can happen but an extreme desolation when men fal asleepe vpon their ease and quiet and especially when they of all other are the fastest asleepe who should watch for themselues and for others Matth. 13.25 But from whence is the fault Not on the lords side but on the wretchednesse of man who cannot order himself aright neither in prosperity nor in aduersity not in pouerty nor in wealth abundance And if we compare both these extremities together we shall find both by reason and by experience that the waie of peace and rest accompanied with prosperity aboundance is the more dangerous For aduersity and neede stirreth vp and awaketh the most senslesse and sluggish to thinke on the remedies thereof whence it is said that Necessity hath beene the occasion that artes and sciences were found out and inuented but prosperity and aboundance bring the best asleepe witnesses whereof may be Adam and Eue before their miserable fall and Salomon who was so wise in a word the whole historie of the Church truely Christian Apostolicall and Catholique which florished vnder Saint Peter and Saint Iohn who had neither gold nor siluer Act. 3.6 but distributed vnto others in midst of their pouerty from the break of daie vntil night the true riches which God had committed vnto them Act. 5.21 vnder S. Paul who liued and nourished others by the labour of his handes preaching vnto them daie and night and that with teares Act. 20.31.34 whereas afterward vpon the peace which Constantine graunted it accompanied with wealth and aboundance the mother of ambition and dissolution it neuer ceased vntill this daie to decline touching heauenly celestial things though in respect of the world it haue growne great and mighty For how can the kingdom of God and the kingdome of the world agree together Luk. 18.36 Things so contrarie one vnto the other Iam. 4.4 Thus you see then in what sort a sweete repose and rest bringeth asleep not this man or that man but the whole Church considered in a generality that in lesse then a turne is she turned and wandred away from her Bridegroome 2 But the Bridegroome who can neuer vtterly forget his spouse no not whē he hath for a time in his iust iudgemēts cast her off left her as it were to the wide world findeth alwaies means to awakē her to forme in her a desire of returning again to find him as it is said Deu. 32.37 1. King 8.46 which is here declared vs by the spouse saying that she sought him And how could this be if she were not first gone from him afterwarde come againe vnto herselfe to thinke to seeke after him And that by his meanes who speaketh within and saith Awake thou which sleepest Eph. 5.14 and Esai 26.19 And here wee must put a great difference betweene that sort of waking which is proper vnto Gods elect and
seeing him not in the bed where shee slept was not therefore cleane out of hart but getting her selfe vp sheweth that because she found him not her desire of seeking after him was so much the more augmēted And indeed as we said the last daie this is the means by which the Lorde not suffering himselfe to bee alwaies found at the first sharpeneth the faith and hope and fortifieth the patience of his as we see it by infinit many of examples of the holy Scripture So the people serued as a straunger foure hundred yeares in the land of Chanaan and of Aegypt and fortie yeares in the desert and seuenty yeares in Babylon So did Ioseph endure much in prison and Dauid during his flight saying in the 40. Psal I waited and waited for the Lord and he heard me According therefore vnto these examples if in diuerse difficulties and distresses touching our conscience either in perils or aduersities it seemeth that the Lorde as I maie so saie flieth from vs let vs runne couragiouslie after him vntill hee suffer himselfe to bee taken of vs. But who shall continue vnto vs this vigor and courage He who for the loue which he beareth vs first formeth in vs the loue whereby wee loue him reciprocally as the spouse doth thrise heere reiterate it that is to saie not fainedly as hypocrits do nor so so as they who are neither hot nor cold nor seething but luke-warme and therefore are by and by vomited vp Apoc. 3.16 whereas they who are violent and importune catch the kingdome of heauen away by an holy importunity Matth. 11.12 Luke 18.2 2 But wee must especially consider that which the spouse saith in this place namely that she diligētly sought after her Bridegroome by the open places and went round about the Cittie and found him not For contrariwise in the parable of the banquet Luk. 14.21 the seruantes are commanded vpon the refusall which the greater sort and the rich made to go vnto the open places streets of the City to bring together those which were poore impotent lame and blind But this similitude tendeth to another purpose then this of the spouse to wit to shew vs that they are no members of the Church or if they were before leaue to bee who make more reckoning of their woorldly ease and other their commodities and affaires of this world then they doe of their conscience in whose places God doth often chuse the poore and contemptible of the world as it is saide in the Canticle of the blessed virgin Luk. 1.52.53 We read also Pro. 1.20 that Wisedom maketh her voice to ring in the streets and open places but it is not said that she was harkned vnto or receiued there yea cōtrariwise Wisedome lamenteth and bewaileth the disorders which doe there raigne There is likewise speach in the parable of the sower of seed which fel in the waie which because it pearced not into and entred the earth it was incontinently eaten vp by the birds These two places maie serue vs for the interpretation of this in which we vnderstand by the open places and the circuite of the Citty that which is cōmonly receiued beareth sway among men And to saie al in one word it is that mask which is called at this daie by the name of the Catholique Church not that Catholique Church which wee mention in our Creede but that monster which the efficacie of errour hath engendred by her who hath bewitched the kinges and nations of the earth as it hath beene before prophecied and foretold 3 To answere therefore this matter which is the last refuge of our aduersaries what is that the spouse here saith beeing so affrighted hared for that her Bridegrome is departed from her while she was asleep in her bed It is this which I say repeate againe that she thought that he whom she sought and so consequently the truth and her saluation were to be found in the religion which was commonly receiued among the people And what induced her to think so The promises made vnto that people and to no other before the comming of the Bridegroome in flesh Act. 3.25 as at this daie the Church say they cannot erre hereupon to ground al their errours Wherein then did this spouse deceiue her self Euen with that which was aunswered Ier. 18.18 and presupposing as they woulde gladly make vs to beleeue at this daie of Saint Peters steeple at Rome that religion was nayled as it were with a tennepenie naile vnto Abrahams race without distinguishing the true Israelites from the false as Saint Iohn Baptist reproched them in his time shee iudged of true religion according vnto that which was brought in when she was asleepe of a long time receiued of great smal whereas shee should haue sought after that which was proposed and commanded for a rule vnto the people that is to saie in the lawe and in the testimony as it is said Esa 8.20 For seeing that the true Church iudgeth not the the controuersies of religion but so farre as to referre her selfe wholy vnto that which the Bridegroome hath thereof determined by the mouth of his Prophets Apostles it followeth that it is neither vnto that which is commonly receiued and maintained nor vnto the greater number that wee are to refer our selues to be resolued seeing that euen in the affairs of this world there bee more fooles then wisemen and more wicked men then good but we must refer our selues vnto the Bridegrome himself who is iudge both of the one and of the other Yea but where shall a man finde him Wee must not say saith the Apostle after Moses wee will ascend vp into heauen to finde him there or passe the Sea to seeke him But the woorde is in thy mouth and in thy heart that is to saie this word of faith which wee preach Rom. 10.8 And this is it by which we must discerne the true Catholick Church from the false 4 What is then you will say this Catholicke Church in the which no where else Iesus Christ is found out of which there is no saluation It is the assembly of all the true elect and faithfull gathered out of al people and nations in vnitie of the Propheticall and Apostolicall doctrine considered in her generality in which assemblie truely the light of the trueth can neuer be put out albeit in the parts and members of the bodie distinctly seuerally considered there may be some defects doubts ignorances as the history of all times declareth the same To this Church thus vniuersally considered is opposed the generality of all companies besides which are also called Christian and which keepe the marcke of Baptisme but haue forged vnto themselues a religion according vnto their owne lust and fancy whether they couer themselues with the name writings of the Prophets Apostles il interpreted or whether they inuent a doctrine altogether newe according vnto their own pleasure for which cause
the head of euery family in Israell was in expresse termes as it were to acknowledge and confesse in doing fealtie homage by his first-fruits Deu. 26.5 This is it whereunto also the lord had regard when he saith that insteed of harts of stone which is the desert in which he findeth vs he wil giue vs an hart of flesh Ezech. 36.26 that is to say of a soft tender matter easily to receiue that which his spirite writeth therein according vnto the tenor of the new couenant Ier. 31.33 Esay 54.13 5 The most part of vs who are in this place may and ought to giue true testimony hereof hauing beene by an infinit mercy of God drawen forth of this horrible desert dungeon of Idolatry and superstition wherin our fathers we were for so long a time plūged But alas how many are there who are not ascended out of the desert but are entred out of one desert into an other Not god be thanked that this place where it hath pleased God to gather vs together is a desert and wildernes in respect of the graces and blessings which god hath here planted sowed hauing ridde it of most pestilent bushes woods by most painfull and diligent husband-men but because that the desert out of which wee are to ascend to bee comprised in this spouse is that in which we are born which we carry within our selues where euer we be or go receiuing there there entertaining that wicked spirit of who it is said Mat. 12.43 that he seeketh after dry places deserts Let those thē who out of the desert of superstition and Idolatry are fallen into the dungeon of impiety out of the desert of a wretched conscience which vtterly frighted amazed them with feare into that horrible gulfe of a rotten and senselesse conscience out of the desert of riotous dissolution into the pit of miserable couetousnesse in a word who out of sottishnesse haue cast themselues headlong into wickednes let those I say know that they haue nothing to doe with her of whom it is thus saide that she ascendeth out of the desert 6 And therefore neither these goodly father Eremites nor these cloistered Monks nor these rabbles of religions which pester fill euerie city may help themselues with this place For if we speake of ancient Eremits that is to say inhabitants of deserts there is great difference betweene those and these which are now For some of them were constrained by persecutions to seeke after woods rockes as did Elias Elizeus where they abode as we see by their paines labors nothing lesse then idle or spending their time in dreaming and doting contemplation Others withdrew themselues aside for a time for quiet-sake the better to prepare themselues to al good exercises of studie and of praiers and of seruing the Churches whereunto they should be called And yet we must confesse that many euen among these keeping no meane or measure neither in their solitude nor in their austerity of life did both themselues and the Churches great wrong But wherein doe these sinks of Sodom and of Gomorrha resemble this desert These plaunches and sties of superstition and impietie These harbours and lurking-holes of all cursed idlenesse the stincking vapours whereof infect both the heauen and the earth But what mean we to speake here of the deserts of these holy fathers Let a man but looke vpon their steeples their towers their cloisters their oratories and dormitories their garden-plots and orchards and especially of these of the latter crew these who spoile al men besides of the name of Iesuits which is as much to say as Christians to appropriate the title thereof vnto themselues and what royal pallace shal a man find comparable vnto their deserts What man is there who by his honest paine and trauell for the benefit of this Church and common weale in what vocation of his soeuer hath gotten in all his life the hundreth part of that which these honest vowers of pouerty haue raked and yet rake together euery day by doing all things as they say Gratis and for Gods sake 7 But leaue we these soule-slears soule-robbers in their dennes deserts let vs pray vnto God to keep al passengers frō thē come we vnto this spouse which mounteth vp out of the desert like vnto a palme or date-tree in such sort that she maketh herselfe to be seen appeareth aboue al the trees of the desert Such a one was Iohn Baptist drawing all the inhabitants of the citties yea of Ierusalem it selfe after him And this is the nature of the palm the more it is pressed down the straighter and violenter it riseth and swaieth vpward Psa 92.13 euen so doth the vertue of the Lord declare it selfe more and more towardes his church then when she is in most weake and feeble estate 2. Cor. 12.9 yea so farre as that shee becommeth able to say I can doe all thinges in him which fortifieth me Phil. 4.13 For whether doth not this true spouse raise herselfe by the vertue and strength of her Bridegroome Her conuersation is in heauen Phil. 3.6 shee is alreadie seated in heauenly places Ephes 2.6 shee is alreadie transported into the kingdome of the welbeloued sonne her Bridegroome Coloss 1.13 A great miracle of God in trueth as the Apostle speaketh Eph. 15.32 and therefore is the Bridegroome brought in here himselfe wondering at the excellency of his own woorkemanship as the Apostle calleth this spouse 1. Cor. 3.9 8 And to the end we should knowe that this excellency of hers is testified declared by most certaine effects he addeth that this spouse is perfumed with al sortes of excellent perfumes yea such as cast forth a clowde of most sweet odours Now we know that both the outwarde heat of the sunne as also that inward heat which is in the earth to temper together with moisture the seedes of whatsoeuer the earth bringeth forth and produceth is it which draweth vp these vapors to be made more subtile and distilled as it were in a limbecke and finally to serue insteede of leauen vnto the element of the earth as that most excellent naturall Philosopher painteth forth the same vnto vs Psal 65. Which thing may serue vs for a most liuely expresse similitude and resemblance of this which the spirit of God ordereth prepareth doth in the vnderstanding heart of the elect in our time to cause it there to budde finallie to bring foorth fruites of true knowledge which are giuing of thankes praiers and works of charitie which ascend vp euen to God Act. 10.4 Apoc. 5.8 and 8.3 Phi. 4.18 First therefore it is through the grace of the holy ghost that the matter of these perfumes is giuen vs beeing a thing which waxeth not in our garden Secondly it is by the same vertue that they are kindled and caused to fume Thirdly as the fume and smoke of the fatte of the
be called Queene of heauen without parting this kingdome Our Lady without matching a companion with the onely Lord Our life our hope our sweetenes without placing her manifestly in the throne of the godhead But ô most horrible blasphemie that euer was spewed forth can a man request her without degrading of Iesus Christ that in respect of the person of the father shee pray but in respect of Iesus Christ his sonne that she commaund him of her motherly power and authoritie And yet notwithstanding this is not onely saide but song and howled forth in their temples and who so findeth fault with this he is an hereticke I conclude therefore that ther are in this church so many false gods as there be creatures called vpō serued with a religious adoratiō that is to say concerning directly the conscience and the diuine seruice dewe to one onely God the father sonne and holy ghost and as many as there be temples and altars consecrated and dedicated vnto creatures and how then can that Church bee the true and onely vniuersall Church 2 This first commandement which is the ground foundation of al the rest being ouerthrowen what may a man conclude of the rest As for the second containing two principall points namely an expresse forbidding to make any likenes of any creature high middle or low in the cause of religion or to do any reuerēce to thē I will not say of this cōmandemēt as of the other For they haue gone a great deale farther in this then in the first which albeit in effect they haue violated and broken yet haue they left him written as hee was by the hande of God But as for this second seeing that if he remained there painted Images and Statues must fall to ground they haue so intangled it with the first that they haue finally eclipsed it altogether a most intolerable presumption and inexcusably execrable seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man declareth that not one sole little letter of the law may not be blotted out Math. 5.18 So then already this fault I meane this eclipsing of this commandement by those of whom we speake is without all excuse But how on the other side may the transgression thereof bee excused when in their churches chappels streetes great places in citties and in fields there are found so many nests of statues and all sortes of Images We know well their goodly replies which yet are such as vanish away like smoke at the least word of this commādement The true sense thereof besides that it is most cleare in it self whēce may it be better gathered then by that which hath beene generally obserued in the christian Church for moe then three hundred yeares together Images say they are the bookes of the common people And what can such dumb doctors teach set vp and established against the expresse commaundement of God who hath not onely forbidden to adore and worship them but to make them I meane to haue them vsed in the matter of religion And experience hath finally shewed why the Lord distinguished this commaundement into two principall heades to wit first forbidding to make them and after that to worshippe them And indeede since the first entering of Images into the Church men haue for a long time confessed that there was no honour due vnto them but when Idolatrie was once entered then they said that this honour was not done vnto the statua or Image but vnto him which was represented by the Image A most false excuse For if it were so why shoulde a man vse more deuotion to one Image of the same saint then vnto an other And if this were the meaning of these worshippers of Images as they say it is what other thing is this thē to answer that a man playeth not the Idolater with the Image but with him whom the Image doth represent I speak in respect of the Images of he shee saints as they call thē For who will dare to say but he shalbe conuicted by the whole scriptures that if the virgine Mary or the Apostles by consequent other true Saintes were aliue at this daie on earth that they coulde suffer that mē should kneele vnto thē That they should offer vp candels vnto thē that they should present incense before thē that they should preach of their merits Their whole doctrine and their whole life being clear contrary vnto it I let passe to speak of their setting out of these goodly statues pictures of their our Ladies as they call them clad in their sommer and winter garmentes of their virgins attired like shameles strompets of horses asses dogs and swine which charge their altars among their saintes of their tapers and lampes burning before their blind statues and other such meere and inexcuseable Idolatries all which notwithstanding is couered with the goodlie name of deuotion Alas ô Lord how long 3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde not onely as present and knowing the thinges which are most secret hid but also as iudge and reuenger of al falshood the great only liuing God being as it were set placed in his throne to be made iudge of the truth vnknowne vnto men can it bee denied but there are so many felonies so many idolatries so many degradations of the true and onely diuinity as there be othes made by the creatures high middle low or by other fancies which men do forge deuise For to sweare is not only to take vnto vs a witnes in generall as a man maie doe vnto the verie insensible creatures Deut. 3.1 Esaie 1.2 but it is to take him whome wee sweare by to bee a witnes of our conscience which thing appertaineth vnto god alone 4 As for the fourth commandement euerie christian ought to know that so farre as it was ceremoniall it hath an end not that in lieu of the seauenth daie called the Sabbat we shoulde Iudaize the Sundaie for this were not to impose an end vnto the figures by the reall comming of the truth Coloss 2.16 but onely to chaunge the daie but to the ende that according vnto the ordinance of the Apostle which maie be gathered euidently 1. Cor. 16.2 and Apoc. 1. as the memorie of the creation of the world in six daies was celebrated in the sanctification of the seuenth daie that notwithstāding in the deliuerance of AEgypt the order of the monthes and the beginning of the year were chaunged so by the newe creation of the second world which the Prophets cal a new heauen and a new earth Esai 61.17 and 66.22 appearing by the resurrection of the Lord the true light of this new world ought to be renewed and celebrated the daie which wee call the Sundaie that is to saie the daie of the Lord after a speciall fashion and such a one