things things indifferent not regarding the decision which christ hath to the contrary in this behalfe speaking of the washing of the hāds of the Pharisies Mar. 7.2 although washing of the hands be a thing in it selfe not only indifferent but such as might wel couer it selfe with the cloake of honesty cleanlinesse Others in lieu of contenting themselues with the vocations and callings ordained by the holy ghost for the gouernment administration of the church of god folowing heerein those among the kings of Iuda haue so reformed the church that notwithstanding they haue left the high places to stand vp still in such sort that in the end if God prouide not the better against it they shal find they are fallen out of a cold ague into an hot feuer The lord of his mercy remedy it according as this spouse heere teacheth vs the aunswere which is made her afterwards by her bridegroome 2 It pertaineth therfore to god alone to teach vs the forme of reforming his building which is for this cause called the building of God 1 Cor. 3.9 wherunto we are yet farder to adde that it is belonging to him alone euen then when he hath adorned her to giue vs eies to know her to be such as shee is that so we may adioin our selues vnto her For otherwise the ghospel which is the ornament of the church which beutifieth it discerneth seuereth it frō the world the apparance shew whereof doth deceiue vs 1. Cor. 7.31 wil be vnto vs either an offence or a mockery 1. Cor. 1.23 He must therefore giue vs eies to see Psal 146.8 eares vnto our hart to heare Psal 40.8 in a word we must be taught of him Esay 54.13 of him I say who leadeth vs into al truth Ioh. 16.13 which the spouse in this place desireth in this desolation of hers wherein we see her to be at this daie For if this light is not then knowen of men when it shineth most clearly 2. Cor. 4.4 what might it be when God so long a time withdrew this light from the world It is therefore to God that we must say shew me where thou feedest thy flock But this is not yet enough to desire to learne this of him but wee must demaund with a true ardent desire not bringing anie thing else but a true and vpright affection and desire of the aduauncing of the glorie of God And this is it which this spouse testifieth by these words O thou whom my soule loueth that is to say O my Bridegroome and Sauiour vnto whom I haue dedicated and yeelded vp my whole affection It is no maruaile therefore if we see at this daie the woorke of God insteede of going forward to go backward yea the darknes redoubled in manie places in the which the sunne of truth began to shine verie clearely for experience hath prooued vnto vs that there are but too manie which haue spoiled the harlot of her trinkets and iewels not to doe with them as Moses did with the golden calfe Exod. 32.20 or as Ezechias with the brazen serpent 2. King 18.4 as neither is it requisite wee should alwaies doe the like or that wee may not turne that to good and holie vses which was before applied vnto superstition but dare I speak it Yea but make their own state the mightier by that of another leauing Iesus Christ as the soldiers did which crucified him either stark naked or at least but badly soryly cladded the effects whereof we see already giuing them occasion which are culpable of this euil to think vpon it to thē which haue done better to thank god therefore to take heed of it For so to doe is not to loue God but the goods of God more then God and without God whereas the true spouse protesteth here that shee loueth and seeketh after her Bridegrome with all the affection and desire she hath That shee therefore maketh protestation of this loue of hers towards God it is not to alleadge her own merit or deseruing as if God were therefore bound to graunt her her request For contrarywise sith the loue which wee beare vnto our God is the free gift of him who loued vs first 1. Ioh. 4.10 then when we were his enemies Rom. 5.10 it followeth that if wee loue him we are therefore beholding vnto him and not hee vnto vs besides that our loue importeth him nought at all It is therefore an absurd thing and contrarie to the grace of God to thinke that this dilection or loue is meritorious but this letteth not but that wee may and ought to make mention vnto him of his own giftes to the end it would please him to acknowledge vs for his and blesse vs for those markes wherewith it hath pleased him to marke vs. 3 Let vs come now vnto that which the spouse desireth to know of him which is in summe that it would please him to tel her the place where hee feedeth and causeth his flocke to rest at noone that is to say in the heat of the day This is a thing verie common and accustomable in the Scripture to attribute the name of Pastor or sheepeheard to our Lord Iesus Christ and the name of flock vnto his church Hence it followeth that by the pasture or foode wee must vnderstand the worde of God and by the pasturing places those places where this word is sincerely taught and administred This needeth no proofe because the whole scripture both of the old of the new testament is full of proofes and testimonies hereof Insteede therefore of standing vpon the reasons grounds of this allegory albeit they containe a goodly and excellent doctrine we will first of all aunswere and resolue a doubt which may bee made in this place For if the church which is but one is brought in speaking in this place and herselfe is the flocke of Christ what is this flocke which she asketh and seeketh after If hereupon some man reply and aunswere that it is true indeede there is but one Church of God but that this church is parted and diuided as it were into two namely into that companie which is alreadie gathered vp on high which we commonly call the triumphant Church composed and made of the spirits and soules of the iust whereof mention is made Heb. 12.23 and that which is here belowe which we call the Church Militant as Saint Paul also diuideth this familie into two whereof the one part is in heauen the other in the earth Ephes 1.10 Coloss 1.16 and 20. if a man I say so aunswere this doubt although it be indeede in heauen that our true repose and rest lieth yet is this nothing to the matter For there is no parching of the noone-day Farther the verse going before and the answere of the Bridegroome contained in the verse following sheweth that the point in question here is of the comforting reestablishing of the Church desolated and wasted by disorders
MASTER BEZAES SERMONS VPON THE THREE FIRST CHAPTERS OF THE CANTICLE OF CANTICLES WHEREIN ARE HANDLED THE CHIEFEST POINTS OF RELIGION CONTROVERSED AND DEBATED BETWEENE VS AND THE ADVERSARIE AT THIS DAY ESPECIALLY TOVCHING THE TRVE IESVS CHRIST AND THE TRVE CHVRCH AND THE CERTAINE INFALLIBLE MARKS BOTH OF THE ONE AND OF THE OTHER TRANSLATED OVT OF FRENCH INTO ENGLISH BY IOHN HARMAR HER HIGHNES PROFESSOR IN THE GREEKE TOVNG IN THE VNIVERSITIE OF OXFORD AND FELOWE OF THE NEWE COLLEGE THERE AT OXFORD PRINTED BY IOSEPH BARNES AND ARE TO BE SOVLD IN PAVLS CHVRCHYARD AT THE TYGERS HEAD 1587. TO THE RIGHT EXCELLENT AND HOnorable Lord the Lord Robert Dudley Earle of Lecester Baron of Denbigh knight of the most noble order of the garter Master of the Queenes Maiesties horse and one of her graces most Honorable priuy Counsell Iohn Harmar wisheth all godly felicitie continuaunce of health encrease of Honor graces eternall I WAS REQVESTED RIGHT HOnorable by manie of my friends to emploie the time of this last vacation of mine from my publique readinges in the Vniuersitie in the translating of Master Bezaes Sermons vpon the Canticle of Canticles which I had a little before receaued from the Francfurt Mart in French into our vulgare and Mother tongue The desire I had of aduancing and promoting the glorie of God which is then especially encreased and farthered when his word the mirrour of his wil is no longer a sealed booke vnto the simple and ignorant but a volume laid open in clear and capital letters that he that runneth may read it enforced mee principally to vndertake vpon my present leasure this more painful then happilie thankful work of translating Wherein for the vtility and profite of manie as wel the learned as the vnlettered who haue not the vnderstanding of the French tongue I did the more willingly emploie both my leasure and my paine because I would haue somewhat to present your Lordshippe withal for a token and monument of my thankful duety and dutifull thankfulnesse vpon so manie so memorable so vtterly vndeserued benefits of your Honor not so much collated as congested heaped from time to time vpon me For extend I the cogitation of my mind to the farthest part of my infancy and childhoode and drawe it foorth as in a continuall and euen threed vnto this present time what part of my age hath not beene honored with the patronage of your Lordships fauor and goodwil towardes me The ground and foundation of my first studies laid in Winchester by your honours onely meanes in obtaining her highnesse letters for my preferment vnto that schoole the rearing of the farther frame of them in this Colledge wherein placed by your Lordships fauor I yet continu my time spent to my great desire contentment in the parts beyond the Seas by your Honours intercession my roome and degree I doe nowe enioie in the Vniuersitie beeing one of her Maiesties publique professors purchased by your Lordships fauourable mediation doe euerie of them in particular deserue a volume of acknowledgements in al thankfulnes and humble deuotion towards your honour And therefore that I might not seeme vnmindful of your Lordships gratious respect and fauour towards me or drowne so manie benefites receaued in the flud of forgetfulnes and vtter obliuion I was bould to aduenture the deliuerie of these my simple labours in this so smal a woorke of translation vnto your Honors patronage What common profit emolument the worke it selfe maie bring vnto the Church of God among vs maie be easily esteemed of them who shall aright consider both the argument it selfe deduced in this present treatise as likewise the autor whose deduction and exposition it is and lastlie both the manner hee hath vsed in the handling thereof and the principall end whereunto he hath directed it The Argument therefore or subiect thereof I meane the Canticle it selfe entituled by an eminency of speach the Song of Songes that is the onely Song as it were in the holy Scripture and of the most heauenliest excellentest ditty concluded in termes and phrases of speach altogether enigmaticall and allegoricall and containing the great mysterie as the Apostle calleth it of our saluation the mystical coniunction of Christ with the faithfull his members and the whole order of the spirituall fraunsailes and marriadge match it pleaseth Christ to contract with his Church beeing alwaies reputed so darke and obscure so hard and difficult that many aswell of the auncient as of the later Church haue thought this arme of the maine Ocean of holy scriptures the waters of life fitter for the Elephant to swimme then for the Lambe to wade in that is according to the phrase of the Apostle rather strong meate for such as are growen vnto a perfect man in Iesus Christ then milke for such as are still babes and infants in vnderstanding it can not be denied but that the sound interpretation thereof according vnto the sense meaning of the holy Ghost the vniformitie and consent of other scriptures the proportion and analogie of christian faith must needes bee profitable and auaileable to the edification of the Church of God the congregation of saintes For what admirable comfort consolation vtterly incomprehensible the reading of this part of Scripture may bring euery Christian what peace and tranquillity it may breede in the afflicted minde and conscience what incomparable ioy it may worke in the harts of the beleeuing it is easie to consider by the spouse her selfe in this place representing not onely the whole but euery part member of the Church of God My beloued saith she is mine and I am his Loe the ground of our holy assuraunce of the fauour and loue of God towardes vs. The which words making and plighting in most formal sort a reciprocall donation of the Bride to her Bridegroome of Christ to his Church serueth as it were for the burden of this holy sacred nuptial song Now this ground being of it selfe so comfortable and so plaine deduced thoroughout by the way of mutuall speach in many darke and allegoricall termes and similitudes implyeth a singular degree of consolation in the rest being soundly and perfectly vnderstoode And albeit many haue trauailed in the exposition of this most comfortable part of holy scripture among whom some of our own countrymen haue well deserued of the Church of God for their painfull labours in this behalfe notwithstanding if I be not deceaued with the loue and affection I beare the authour in whose translation I haue laboured a man to bee embraced and loued of all who loue the Lord embrace his truth but in particular to bee honoured and reuerenced of my selfe who found him no lesse then a father vnto me in curtesie good will when I liued as a stranger in Geneua and enioyed the benefite of hearing of him in lectures and sermons there is none that hath so plainely so perfitely so distinctly sette downe and expounded
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
that the Apostle hath drawn these manners of speaking which he learned of Christ himselfe when he saith That we are in Iesus Christ Rom. 8.1 and that Iesus Christ is in vs. Rom. 8.10 That he liueth in vs and wee in him Gal. 2.20 and That he dwelleth in his sayntes Ioh. 14.23 And Iesus Christ himselfe to this end compareth himselfe to a vine and vs to the branches which fructifie and beare fruite Ioh. 15. and his body is called our foode and his blood our drinke Ioh. 6. because that as corporally by meate and drinke this present life is maintained in vs euē so by Iesus Christ incorporating himself in vs in that maner I haue said and being as I may so say receiued eaten and digested by the inner man we receiue and draw from him the true life euerlasting In the exposition therefore of this booke there is no question of bringing with vs vnto the vnderstanding thereof a sensuall minde and carnall but our soule must with Salomon conceiue this husband this marriage and whatsoeuer is sayd thereof after a spirituall fashion farre remoued from all carnall and filthy cogitations remembring the saying of the Apostle That hee which cleaueth vnto the lord is made one spirit with him 1. Co. 6.17 that of Christ That he which is born of the spirit is spirit Io. 3.6 5 Now to vnderstand more particularly the order of handling of this Canticle or song we must know that it is written in maner of a dialogue many persons being introduced in a most wonderfull and artificiall maner speaking and answering one the other to wit a Bride addressing her speach vnto her maidens and a Bridegroome in like sort accompanied with his friends according to the manner vsed in the celebration of such fiansailes and espousales as are honestly and orderly made The spouse or bride is the company of the faithful land beleeuing which is called the Church represented as it were in one only persō as it is also said that the faithfull haue but one hart and one soule Act. 4.32 in the which company notwithstanding Salomon bringeth one in speaking as it were in the name of the rest of the train But farther seing he maketh a distinction between her which speaketh as the Queene mistresse and the other daughters maidens of Ierusalem according to that which is written in the 45 Psalme we may vnderstand by these other daughters aswell those which are in the church rather in name then in deede as those which are the true faithfull but are yet newe and as it were litle children which follow their mother who is as it were a Queene accompanied and waited on with her damoysels and maidens On the other side the bridegrome is our Lord Iesus Christ by whose friendes in the treatise of this mariage we vnderstād first the blessed spirits which haue at all times serued Iesus Christ and whose ministery he vseth for the building of his church as it is saide in the 34 Psal and Heb. 1. as also the whole scripture sheweth vs their effectes workings secondly those excellent archbuilders of the spirituall temple of the church I meane the Prophets and Apostles Ephes 2. and Apocal. 21. thirdly the pastors and teachers who painefully and faithfully trauaile for the preparing this holy Bride as the Apostle speaketh 2 Cor. 11.2 and gathering together the company and assembly of the Sayntes Ephe 4.12 We must farther note that as in mariage there be three degrees wherof the first is the stipulation and contracting which we call fiansailes or betrothings during the which the parties are called the fiancer the fianced afterward the solemne celebration of the mariage at which day they are called the Bridegrome the Bride lastly the consummation of the mariage after which they are termed Man Wife euen so in this spiritual mariage he hath as it were fianced betrothed to himself his church by that promise of his made vnto Adam concerning the seede of the woman the which seede should bruse the head of the Serpent which he afterward reconfirmed to Abraham Isaac and Iacob But he hath passed yet farther when by establishing of a Leuiticall priesthoode and other types and shadowes of the promises of the gospell the body and substance of which was in christ Colos 2. he did as it were espouse his Loue and fianced howbeit in absence and as it were by substitutes And this is the cause why the Bride is first brought in by Salomon rauished with the desire longing after of the reall personall presence of this Bridegrome who hauing in diuers sorts comforted strengthened her by most certaine and assured testimonies of his loue and goodwill doth in the end present and yeelde himselfe personally vnto her Wherein Salomon doth prophetically foretel the manifestation of the sonne of God in flesh and his real conuersing among his owne notwithstanding but for a litle time remitting the perfit and entire celebration consummation of this holy more than holy coniunction vntill the later day in the heauens when God shall bee all in all 1. Cor. 15.28 and when it shall appeare what the church is which shall see him as he is 1. Ioh. 3.2 This is it then whereunto the Bride aspireth with a maruelous ardent desire to wit vnto the first and second actual comming of the Bridegrome accordingly as it saide in S. Math. 13.17 and by S. Peter of the desire of the ancient prophets 1. Pet. 1.10 more plainly expresly by S. Paul desiring to be dislodged from this body to be long agoe with Christ Phil. 1.23 as all the true faithfull doe likewise desire that with vnspeakable sighings gronings Rom. 8.26 demanding in their ordinary praier the comming of his kingdome Neither doth Salomon in the meane while forget to speake of the persecutions which should happen vnto the Church euen by her owne and the vocation of the gentiles together with the most assured and excellent promises with which the Bridegrome entertaining his Bride comforteth her by the often reiteration recitall of his most ascerteined promises accompained with great spirituall blessing which are no lesse than gages pledges vnto the Church of his second most glorious and maiesticall comming 6 This is then the summe and scope of this Canticle or song which is therefore called the Canticle of Canticles or Song of Songs either because of the excellencie thereof aboue all other songs conteined in the scriptures so far is it that it should be reiected or for that it is composed of many Canticles or Songs by reason of the persons which answere one the other And because no man should doubt of the author or rather the pen-man of this treatise it is said expressely that it is composed by Salomon by Salomon I say when he was filled and replenished with the wisedome of God and not then when hee followed after his wantonnesse and folly In whose sliding we must as it
directeth hir speech is exceeding rich passing bountifull and liberal hauing in his hand al the goods and blessings both of this life which is present and of that which is to come Yet this spouse desireth and demandeth nothing else but to be kissed and kissed againe with the mouth of hir beloued neither must we woonder at this familiar demand of hirs For the spouse which is the Church of God hath not receiued the spirite of feare by the condemnation of the Law Rom. 8.15 but the assurance of that holy hardines and boldnes which doth thrust vs forward euen to the throne of Grace Heb. 4.16 not for any opiniō of our selues but by an holy assurance groūded on him which is our peace Ephes 2.14 as his spirit beareth vs witnes in our hearts Gal. 4.6 yea so far as to verifie that which is said that the kingdome is euen as it were snatched caught away by violence Mat. 11.12 the lord himselfe yet suffering himselfe to be as it were ouercome in plaine wrastling by his Israel according as it is described Gen. 32. Now touching this kissing which is here spoken of wee haue to note that men by a certaine addresse and instinct of nature to declare their mutual loue amity one towards an other haue accustomably vsed certaine maners of outward actions hauing some agreeablenes with the same thing which they would witnes to be within them some after one fashion others after another As for example this custome of putting off the cappe and vailing bonnet this bending and bowing of the body this kissing in witnes of loue and reuerence one towards another by which outward gesture a man maketh himselfe inferiour to another to doe him curtesy The like is that of giuing the hand one to another to witnesse that a man is ready to make mutual deliuery of his hart and al that he hath But among all other gestures kissing hath I know not how the most euident expresse representatiō of that which is within For whereas the life consisteth in respiration and breathing and that our breathing is by the mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soul into his friend And this hath beene vsed to be doone aboue all others amongst the people of the East and especially among the people of God yea in the ancient Christian Church both East and West witnesse that of Saint Paul Rom. 16.16 and in many other his Epistles as also in Saint Peter 1. Pet. 5.14 which thing as touching the ceremony is yet obserued among the Monkes and in that which they cal the Pax in their great solemne masses in the popish Church where in the mean while notwithstanding the communion of the holy Supper to the preparation whereof this kissing was vsed as a testimony of all true concord and mutual charity is taken away and abolished But it is come to passe in this as in many other auncient and laudable customes which haue beene so villanously and filthily abused that it is a very hard thing to vse it holyly and sincerely for which cause also they may not be rashly lightly brought in vse again Howbeit notwithstanding this holy spouse in this place speaketh of an holy and sacred kinde of kissing and more chast a great deal without comparison than any kisse can be between any husband and wife the chastest that euer were or possibly can be vnderstanding by this kisse a most certain and most euident testimony of hir hoped coniunction with hir beloued 5 But wherefore will she be kissed with the mouth of hir husband seeing properly to speake there is no kissing but with the mouth Let vs note here first of all that hereby is shewen vs the ordinary meane by which God ioineth himselfe vnto his Church and his Church vnto him which is by the preaching of his word accōpanied with the vertue working of his holy spirit which woord of his is here vnderstoode by the woorde Mouth which is the instrument thereof insomuch that this word is called the power of God to saluation to euery one that beleeueth Rom. 1.16 and the incorruptible seede of the Church 1 Pet. 1.23 which is properly attributed vnto the holy ghost Ioh. 3.18 but this is not all For if we consider very nearly of the whole matter we shal finde that whereas the spouse neuer wanted this word without the which the church could be no church it is euident that in this place she demādeth some farther matter than this Therefore she seemeth here thus to say you haue saluted me hitherunto and as it were kissed me with letters messages but now I desire and craue the presence of your selfe in proper person otherwise I cannot bee satisfied or contented Although then the Lorde and Sauiour of the woorld hath from the beginning contracted himselfe with his Church in the persons of Adam and Eue of and from whom he would haue it to be drawen and descended and albeit he hath afterward renewed his fiansailes by other his promises reiterated with Abraham Isaack and Iacob as with the fathers of the beleeuing yet was this but a stipulation and contract of marriage by words of the future and although afterward the fiancer Christ himselfe did as it were represent himselfe in the ceremonial Lawe by which he approched more nearer vnto his fianced his Church did as it were espouse and marrie hir by words more plain and expresse yet was it done as saith the author of the Epistle to the Hebrues but after an imperfect maner Heb. 1.1 by shadowes the body and truth of which is Iesus Christ himselfe Colos 2.17 And this was sufficient to saluation for the auncient fathers by meanes of their faith insomuch that the place of the blessed is called the bosome of Abraham Luke 16.22 who saw the day of the Lord reioyced thereat Ioh. 5.56 yet neuerthelesse this did not altogither satisfy content them knowing that their hope respected that which was to be accomplished and fulfilled in his time namely then when the heire shoulde come himselfe in person into his vineyearde Mat. 21.38 And therefore our Lord Iesus Christ said Luk. 10 24. Many kings and prophets haue desired to see that which you haue seene and haue not seene it and to heare that which you heare haue not heard it The which thing is also witnessed by Saint Peter 1. Pet. 1.11 This is it then which the spouse in this place meaneth as if she should say O Lord my Sauiour my beloued I haue receiued commendations inough messages inough testimonies inough that thou wilt come in person and accomplish thy marriage but when when wil this blessed hour and time come in the which thou wilt ioyne thy selfe really vnto me with the chast holy kisses of thy own mouth For in very truth it may and ought to be well said that the sonne of God hath kissed vs yea more
renoumed Godly before the comming of Christ Nay which more is Saint Peter himselfe whom they make the head of their Church must be shut out Mat. 8.14 the other Apostles and the brethren of the Lorde 1. Cor. 9.5 yea Saint Paul himselfe also if a man will beleeue most of the ancient and renoumed expositors vpon the place of the Philip 2.20 To returne to our purpose the spouse teacheth vs here three most necessarie pointes the first that to bee partakers of this coniunction with Iesus Christ we must be virgins that is to say sin must not raigne in vs any more but as our God is holy so wee must giue our selues vnto all holines mortifying our members which are vppon earth beeing followers of Christ and walking as hee hath walked Colos 3.5 Ephes 5.1 and 1. Iohn 2.6 Secondlie by what meanes wee passe from our vncleannesse to this puritie to wit beeing perfumed with the graces of the Bridegroome by whome it is giuen vs to beleeue Philip. 1.29 Ephes 2.8 and to wil and to doe according to his free goodwill Philip. 2.13 And thirdlie what is the principall effect of this perfume powred into our heartes namelie the loue of God opposed to the loue of the worlde and which loue is as it were the light of the lamp of those wise virgins of whom mention is made Matt. 25. as also it is expreslie reiterated by Iesus Christ in that excellent and last sermon which he made vnto his Disciples going to his death and by Saint Iohn almost throughout his first canonical Epistle 12 Wee haue therefore in this third verse an excellent abbridgement of al true Christianity to discern it from the false which leaneth to it self in whole or in part likewise the most certain perpetual mark of true Christians to be of the number of which it sufficeth not that the persume of the gospell bee powred vpon vs but we must bee sprinckled within with the blood of the Bridegroome and with the power of the spirit of sanctification 1. Pet. 1.2 being receiued by a true liuely faith and witnessed truely by good workes to the end that that being accomplished in vs which is written in the 133. Psal namely that this precious perfume with which our true head Iesus Christ was annointed descending down vnto vs so to loue him as hee hath loued vs Ephes 5.25 wee may be in the later day really and fully perfumed and filled with his eternall glory in heauenly places to whom in the vnity of the father and of the holy spirite be all glory for euer Amen THE FIFTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth verse 4 Drawe me we will runne after thee when the king shall haue brought mee into his priuy chambers we wil be merry and reioice in thee and wil celebrate thy dilections which are better then wine 1 Howe much this woorde of Drawing importeth how greatlie repugnant the nature of man is to God and his truth 2 Two most pernicious errors against this doctrine 3 Wee had neede to be drawen during the course of our whole life 4 The imperfection of man appeareth both in the vniuersal body of the church in euerie member thereof 5 With what coard the Bridegroome draweth his Bride vnto him 6 We must one drawe the other to run al together 7 An application of this doctrine as wel against those which are idle and negligent as those which drawe backe and turne aside 8 This is not all to runne but wee must runne after the Bridegrome and of what turnings we must take heed in this race 9 What haue bin are shal be the secret chambers wee are admitted into there to be merrie 10 How we must make more reckoning of the dilection of this Bridegroome then of al things els without exception 11 Wherefore speciall mention is made of wine and how detestable a thing drunkennesse is 12 The conclusion of this doctrine HITHERVNTO wee haue vnderstood what hath bin the most ardent desire of the spouse rauished with the consideration of the excellency of hir Bridegrome with whom she wisheth and desireth to bee entierly and happily ioyned and vnited All which may seeme not to accord and agree with that which she now addeth demaunding to be drawen by him whereas they which march forward of themselues with al diligence as this spouse doth which seemeth rather to flie thē to runne need not be drawen no more then a free horse needeth the spurre but they which are slow and heauy and they much more which are altogether restiffe And therefore wee must wey well this worde of Drawing to make our profite the better by it We must therefore first of all confesse that if wee haue in vs any good motion at al that is to say tending in such sort as it ought to the glory of god be the same neuer so small it proceedeth not from our nature either in whole or in part For contrariwise there is in our nature nothing but most desperate most obstinate rebellion vntil the spirite of God doe driue away first the darckenesse of our vnderstanding which cānot nor wil not of it selfe so much as thinke vpō the things of God 2. Cor. 3.5 and that secondly it correct the frowardnesse of our wil which is an enimy of God of whatsoeuer is truly good Rom. 5.10 8.7 And this is the cause why the Apostle Ephes 2.1 saith not simply that we are wounded but that we are naturally dead in our sinnes and offences 2 We must therefore in this place take heede of two most false doctrines whereof the one is of those who being ignorant of the effect of the fall of the first man in his whole posterity euen vnto the litle children which are yet in the womb of their mother haue thought that man being prouided of some naturall vnderstanding and iudgement had no farther need of the law of God then to bee better and perfectlier informed of the will of God his Creator as a childe that hath a good witte neede no more then a good master or as a faire white paper which is fit to receiue all that a man will write in it The other of these false doctrines is of them which compare our nature vnto a lame man that hath no need but of one to staie him vp to go vpright And this is the opinion of those Sophists which confesse indeed that we haue need of the grace of God to preuent vs and accompany vs by reason of that natural infirmitie which is befallen vs by the hereditary corruption which wee drawe from our first father but they will haue the grace of God to serue vs but for a payre of crutches hereby afterward to establish their owne merits The first therefore vtterly take away the supernaturall grace of God which is the first ground and foundation of
to forsake father and mother to retire a mans selfe into a desert for contemplations sake vnprofitable both to ones selfe and to others but according as the first table of the Law which ruleth the second teacheth vs when we are commanded to loue God with al our heart which cannot be done if the things of this woorld haue neuer so little a part of it for it is another thing so to vse this world as to referre all things thereof to the glorie of the Creator without seeking after anie thing else in it but the vse with giuing of God thanks And this is that which Salomon himselfe hath taught vs at large in that excellent booke of the Preacher in the which he hath walked vs through the whole labyrinth mizmaze of this life shewing vs the knowledge of vsing it wel without abusing of it according as the Apostle doth also warn aduertise vs 1. Cor. 7.31 and 1. Tim. 5.17 and the psalmist most amplie Psal 49. Therefore although it be here said that a man must think more vpon the dilections of the beloued thē vpon wine wee maie not so take it as if wee might giue our heart ouer to them both but more vnto the one then vnto the other but this must be taken to signifie that neither the present life nor ought at al in it should possesse the affection and mind of the spouse So whē it is said Ps 52.5 thou louest that which is euil better then that which is good and Ioh. 3.19 that the world loued dracknes better then the light we must vnderstād hereby that that which was euil was loued as also darkenesse not that the good light were lesse loued that is loued indeed but not so much loued as euill and darkenesse 11 Neither must wee marueile that this word of Wine is taken here generally rather then any other word to signify vnto vs the abuse of the good creatures of God For if there bee any thing in the world which the world hath for all time and in all places abused it is wine in such sort that for one murderer one couetous person one adulterer or such other like vitious man yea for one glutton there shalbe found a thousand drunkards or abusers otherwise of wine be it of the vine or of other natural or artificiall drinke a thing so much accustomed that men haue a long time made it a common trade yea a vertue as Esay hereof beareth vs witnes Esay 5.11 22. since which time we se to our great griefe how the most part of the world is growen to bee worse and worse in this poynt the Apostle not hauing spoken in vaine Ephes 5.18 That therein is excesse and that which an auncient writer who neuer hard Iesus Christ spoken of saith That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices In steede of this the Apostle in the place aboue alleaged warneth vs to be filled with the holy Ghost as before him the Lord himself doth crying so loude by Esay 55.1 Come take wine without mony or mony worth How euer it be the sentence giuen by the Lord shalbe executed to wit That drunkardes shall haue no part in the kingdome of heauen 1. Cor. 6.10 Besides the horrible iudgements which God executeth dayly vpon the bodies of drunkards witnessed by that common prouerb being most true The pot sleyeth more men then the sword To returne to our purpose so to conclude this holy Queene and her companions acknowledging that al goodnes commeth from the mere grace of god drawing vs vnto himselfe protest in this place that being once admitted and let in into the secret chambers of the king they will forget whatsoeuer they haue had and receiued without him that is to say they wil not looke back to sorrowe for this or for that nor haue their minds affection any where else then on the glory and praise of this king whom they shall then enioie which shal be truly and fully accomplished in the later daie but must be happily begun cōstantly pursued after of vs here below not following the example of Lots wife Luk. 17.32 but making in veritie and truth the same protestation which Dauid maketh Psal 16.5 and the Apostle Galat. 2.20 and 6.14 to wit that God is our true foundation and that we liue not in our selues but that Iesus Christ liueth in vs and that the world is crucified vnto vs and wee crucified vnto the world According to this holie doctrine c. THE SIXTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth and fifth verses 4 The vpright loue thee 5 I am black but comely ye daughters of Ierusalē I am such as the tabernacles of Kedar the pauillions of Salomon 1 A summarie rehersal of the sermons going before and wherefore the spouse changeth her speech casting her eies vpon the companie which followed her 2 The small number is on the Churches side 3 Euerie small number or great number is not the Church but that of the vpright 4 True vprightnes and the loue of god are things inseparablie lincked togither 5 This spouse is accōpanied with three sortes of maidens whereof some of them are indeed her companions others her enemies others are as it were betwixt both 6 Why these here are called daughters of Ierusalem and the meane to bring them to their true mother 7 In what sense this spouse faith that shee is blacke that she is of that comelie hew which is contrary to the tanned and parched colour 8 The inward beuty of the spouse is neuer taken from her but she may wel bee spoiled of her outward ornaments for a time when it pleaseth her Bridegroome 9 Examples of this poore estate of the spouse in the auncient Church 10 Examples of the same in the Christian Church 11 This spouse is sometimes so disfigured that she is not knowen of men 12 But yet shee is alwaies faire and shining before God and such as are of a cleare sight 13 That this doctrine is of all others most necessary in this our time WE haue hitherto vnderstoode the earnest and ardent desire of the spouse thinking on no other thing then on this real coniunction with hir beloued in which consisteth her whole felicitie and for this cause desiring him that either hee would come vnto her or else beeing forced as it were to make this request by an holy impatiency desiring that she may be drawen vnto him We haue examples of either of these desires in the holie Scriptures being a thing most certaine that the auncient fathers from the beginning of the Church wished for nothing more then the comming of their deliuerer as Iesus Christ witnesseth Mat. 13.17 and Saint Peter in his first chapter verse 11. and Dauid in many Psalmes singing reioycing as if he saw already this soueraigne king before
retire himselfe into purer and cleaner flocks if there be any such and where he may be in lesse danger of being corrupted by the contagion and infection of others The other imperfection consisteth in doctrine In which againe there are many circumstances to be considered before we depriue any assembly be it great or small of the name of the Church And that this should be so we see by the first epistle of Saint Paul to the Corinthians that in the church of Corinth not only touching manners the discipline of the church was very loosly obserued and the manner of teaching the word greatly prophaned by a vaine and affected kinde of babling but which more is that the pro and the con touching the article of the resurrection of the dead was stoutly and stifly disputed an article notwithstanding of such ground foundation in the Church that without it the preaching of the gospel would become vaine 1. Cor. 15.17 And yet notwithstanding it was so called and helde of the Apostle for the true and holy Church of God Among the Galathians it was yet worse beeing for the most part of them turned aside by the false Apostles from the principal ground-plat and foundation of the Christian Church namely from the free iustification by the only satisfaction of one onely Iesus Christ and yet all this notwithstanding Saint Paul giueth them the name of Church The reason is as touching the Corinthians because they shewed not themselues incorrigible and past amendment and that though there were some but badlie instructed in the article of the resurrection of the dead notwithstanding the bodie of the Church did stil retaine and hold the truth The Galathians also had not banded themselues against the doctrin of the Apostle but were only turned somewhat aside by a light headdines and yet not al of them as is to be presupposed The like is also to bee seene by that which the Apostle writeth vnto Timothy and likewise by the second of Saint Peter and that of Saint Iude that there were already false teachers and wicked Disciples euen in the bosome of the Churches which notwithstanding for all these imperfections left not to be called true Churches as a man leaueth not to bee a man though he haue some wert or some vlcers biles in one part of his body But the case is otherwise of a body altogether rotten and corrupted in the noblest and principallest partes whereunto the Synagogues of the Iewes may bee compared after that they stubburnely resisted the preaching of the Apostle from which for this cause hee vtterly diuided and disioyned the Church of Ephesus Act. 19.9 and 28.28 and himselfe also hath giuen vs a rule hereof Philip. 3.2 Neither are we otherwise to beleeue or to doe touching such assemblies and congregations be they great or little which notoriously and stubburnly oppose themselues against the principall and fundamental articles of Christian Religion as that assembly doth at this daie which sitteth vpon the seauen hils and opposeth it selfe directlie against the kingdome of Iesus Christ whose name notwithstanding it falsely borroweth and therefore we haue it iustly in execration and hold it accursed following the doctrine of the Apostle Galat. 1.8 To come therefore to our purpose we must take heede in this case how we stand in such sort vpon the defectes and imperfections of one Church or more as therefore not to take them for Churches but we must vse those ordinarie means which God hath appointed to bear with that which is to be borne withal to remedie that which may be remedied and to take heede to our selues we bee not smutted as they saie among colliers applying all our studie and endeuour to mutual edification as the Prophets and Apostles teach vs both by their doctrine and by their example 3 It is verie true notwithstanding that the spouse speaketh here of another kind of blacknesse to wit of the outward ouerthrowe and dissipation of the Church by the vehemencie of persecutions which is the cause that many making no difference betweene the glittering beuty of the kingdomes of this world and the spirituall beuty of that kingdome which is not of this world and suffering themselues to be dazled and blinded with that which hath onely a certaine outward glosse eyther enter not at al into the Church or if happily they bee entered retire themselues afterward out of it to returne againe to their vomit 2. Pet. 2.22 For fault of hearkening vnto this warning and aduertisement not to rely or stand vpon this outward black and hideous appearance of the crosse but contrariwise to waigh and consider well the true and natiue beutie of the Church in the middest of her greatest afflictions According hereunto the Lord hauing warned vs that his kingdom commeth not with such obseruation Luk. 17.20 hath said also That he shal be happy which shal not be offended at him who notwithstanding is called a man of sorrowes and griefes and so disfigured Esaie 53.3 that hee is compared vnto a worme of the earth Psal 22.6 to whom notwithstāding the church must be made conformable to bee the true church Rom. 8.29 in such sort that so far it is that the crosse maketh the Church not to be knowen that on the contrarie it is the true mark thereof being giuen to none but to the true beleeuers to suffer for the name of God the Apostle crying out That this is it whereof he wil boast himselfe Gal. 6.14 Mat. 5.10 Phil. 1.19 and elsewhere throughout the Scripture Hereunto is referred the second point which I haue touched being contained in this that the Church which called her selfe black saith that she is Browne as if she should saie to these Daughters of Ierusalem Comparing my selfe with you who are so fresh and so faire it seemeth indeed that there is nothing more black then I but yet if your eies be good you shal find that albeit I be browne and sunneburnt by the parching of the sunne yet am I not for al my tanned hew an Arabian or Aethiopian For ouer and besides that which hath beene said of the happie end issue of the afflictions of the Church there is an exceeding difference between the most miserable estate of those who are blatched before God by his iust vengeances or which are left remaining in their naturall blacknes and betweene the confidences and assurances of the children of god afflicted for righteousnes and for the glory of the Lorde who bestoweth this great fauor and grace vpon them to be glorified in them Farther if we consider of the estate of the church in her greatest afflictions it is not so miserable as men think it is For as the Apostle teacheth vs God is faithful and neuer suffereth such as are his to bee tryed aboue that which they are able to beare 1. Cor. 10.13 And therefore verie true it is that wee are pressed in euerie sort but not crased or broken beeing in want and penurie wee are not
apt conuenient seeing there is no kind of possession more profitable and fruitfull or which requireth more care and diligence to bee husbanded and trimmed And because that as there is but one god so there is but one faith one Church as also at that time there was but one onely land consecrated and halowed vnto God one onely people comprised in the couenant one onely place established and consecrated in Ierusalem for the outwarde ordinarie seruice of the Lord therefore the spouse speaketh here but of one vineyard in the singular number to the which the straunge vineyards are contrary opposed in the plural number because false worshippes and religions and false Churches are without number 6 Shee complaineth therefore that the sonnes of her mother suffered her not to bee maintained in the possession of her owne vineyard where shee might haue beene well brought vp and preserued vnder couert in her bewty And if a man demaund the question wherefore shee called not rather them of whom shee complaineth sonnes of her father or her bretheren then sonnes of her mother I answere that this was therefore because she meant by this meanes so to spare her mother and her halfe brethren by a modesty verie sitting and beseeming the person vnder which the true Church is here represented vnto vs that notwithstanding shee would not keepe it silent that her mother had forgotten herselfe I mean this very same Church considered as it were in an other person the mother of her which here complaineth to wit in asmuch as she ordered and ruled herselfe well at the beginning but after that shee had brought forth this we here speake of vnto the Lorde shee was turned aside afterwardes after straunge gods in all manner of outragious dissolution as the Prophets so oft and in so manie places vpbraide her She confesseth therfore that those of whō shee complaineth that is to say the wicked gouernours and false pastours are indeede issued and descended from her mother but not in true and lawfull wedlocke as is at large handled by Ezechiel in his 16. Chapter aboue alleadged and vnder the names of two sisters representing the two kingdomes of Israell and of Iuda Chapter 23. and by the other Prophetes This is then as much as if shee called them in plaine termes bastardes as in the Psalme 144.11 but that as I saide before this manner of speaking is more milde and modest which Dauid also in the person of Christ vseth Psalme 69.8 7 And we must note well these woordes That the sonnes of her mother were angrie against this spouse The cause hereof is elswhere declared to be because he which doth euil hateth the light for that his workes are by it reprooued Ioh. 3.19 and because also the Church is not of the worlde the amitie wherof is enmitie with God Iames 4.4 Behold then how the world vseth it selfe which beeing in the middest of the church of God hateth it without cause who is angry also but after an other fashion For the Church is not angry with the persons but with the sinnes of them who seeke their owne destruction whom she also seeketh to drawe thence by all meanes requiting them with good for their euill Besides it is well to bee noted that these bastard brethren vse not onlie mischieuous counsaile against their sister but when it so pleaseth God dispossesse her for a time and enioy the vineyarde themselues vntill the Lord restore againe the heritage to the right owner and possessor Psal 80. and Math. 20. 8 This place therefore containeth a most excellent doctrine and such as is of all other most necessarie for vs in these daies to bee a warning vnto them who in our time think it so strange a point of doctrine which we teach and which is most cleare and euident namely that the desolation of the christian church is proceeded from those wicked vinekeepers who haue laide it so wast that scarcely there remained any appearance of the vineyarde within these seuenty years This seemeth I say so strange a matter vnto them that this is at this day the point whereon many doe especially stand and will not themselues acknowledge or abide that others should confesse the poore church was euer so blacke burnt which recouereth notwithstanding by litle and litle her bewtifull hew and desireth to be repossessed in her vineyard which is not at this day one onely region and countrie or one only city but the whole vniuersall worlde which ought to acknowledge his Lorde and redeemer the sonne of God of all which countrie shee hath been by litle litle dispossessed by those two Sees opposed to that of Iesus Christ the one in the East the other in the West Wee see howe the same happened so oft in the church of the Iewes that it may be said that amongst al those which ruled gouerned it we shall hardly find a douzen which were not rather destroyers then builders as the sacred histories can witnesse that being in the later times accomplished especially against the proper person of the Lorde which was foretolde Psal 118.22 Esay 28.6 Matth. 23.33 the city of Hierusalem being specially called the murdering citie Matth. 23.37 They must therefore now bring vs forth some prophesie or pomise by which the priuilege may appear which they say is granted vnto the city and See of Rome to be not only the mother city of the vniuersall Church as shee was of the auncient Romane empire but also to haue this prerogatiue that shee can neuer erre But so far she is from being such that contrarywise she is pointed out as it were by the finger to be the See of Apostasie both by Saint Paul 2. Thes 2.3 and by Saint Iohn in the Apocalyps and by many auncient fathers both Greeke and Latin although they in their time sawe not that which was alreadie before their eies Neither is this come to passe onely in this See which is the Image of the beast namely of the Romane Empire which it succeeded but also in other Churches of all the foure corners and quarters of the worlde being a thing easie to be shewen that according to that which S. Paul foretold Act. 20.30 there is scant any heresie risen in the church since the time of the Apostles which was not either first forged or afterward set forwarde and coloured by false Bishops Priests or Monckes And yet in our time beholde those which hinder the work of the Lord and will not suffer that the vineyarde which they haue so vnhappily and pittifully handeled and as much as lay in them vtterly destroied and laid wast be restablished in the handes of faithful pastours which notwithstanding the Lorde of the vineyarde will doe in his good time hauing heard the sighes and lamentations of his poore desolate spouse as it hath pleased him alreadie to beginne to do in some places of his great grace and mercy Amen According to this doctrine c. THE EIGHTH SERMON Our helpe be
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
me namely where my pasturing place is and where I cause my sheep to rest in the heate of the noon day Which he speaketh not so much vnto the spouse in way of reproch or to greeue her or make her sadde as to awaken her and to make her bethink her selfe better as if to warne him who seemeth to haue little courage wee shoulde giue him to vnderstand that if he think wel on himselfe hee is stronger then he takes himselfe to be Wee see here therefore the inestimable and admirable goodnesse of God towards his Church teaching vs that we must take heede of two contrary extremes namely that we presume not too much of our owne forces as Saint Peter did who after found himselfe in verie bad case thereby and on the other side also that we consider well of the gifts we haue receiued of God that we make them profitable to our selues and others by our couragious vsage of them as the Apostle most diligently warneth his Disciple Timothy 1. Tim. 4.14 whereas it falleth out often that for want of courage which we thinke is not so wee suffer that to fall away which we haue receiued making our selues in the end vtterly vnworthy thereof 5 After this preface the Bridegroome warneth his spouse first to goe forth as it was said at the beginning vnto Abraham get thee foorth out of thy countrie and out of the land where thou wert borne and out of thy fathers house Gen. 12.1 afterward by the mouth of the Prophets get you out of Babylon flie out of Chaldaea Ier. 51.6 and afterward by the Angel goe yee out of her my people Apoc. 18.4 And indeede the meanes to find the right way after that a man is gone astraie is not to tarrie in the path in which he wandred but a man must withdraw himselfe from it and returne into the right assoone as he can Now if hereupon a man demand whether this retreat importeth alwaies a chāging of place I answere that no. For the principal retire as touching doctrine lieth herein to turne from falsehoode to return into the way of truth and as touching manners to withdrawe our selues from al kind of iniquity to giue our selues vnto purenesse of liuing Psal 119.9 and .2 Tim. 2.19 which is meant in the Scripture by the word of conuersion 6 But touching this the examples in Scriptures are not all of one sort For we see that Ioseph left not Egypt neither did Daniel or his companions as farre as wee read depart out of Chaldea or Persia Contrariwise looke wee vpon Moses we shal see that he forsook Pharaoes court as for the retchles and carelesse Iewes who foreslowed their departure out of the captiuity the gate beeing thrise set open vnto them wee knowe how dearely they bought it What shall we then saie hereupon This doubt is easily resolued by them who haue a regard without flattering of themselues any whit at all aswel vnto the glory of God as vnto their owne duty to discharge it well as also to their own ability and meanes which they haue to serue God aright The scope therefore and ground of such a deliberation as this is is that what euer commeth wee must serue God in such sort as hee hath appointed vs to serue him without looking either backward or on the right hande or on the left Thus much is presupposed if a man liue in such a place where he may heare the woorde of God syncerely preached and may vse the Sacraments ordained by God for an helpe remedie of our wretched weakenesse Yet for all that a man must according to the aduertisement of Christ accounting his cost taking a reckoning of his ability before he build or wage battle Luk. 14.28 consider farther first whether hee feele himselfe strōg inough by the aide assistāce of god both to sustain the hot assaults which by al likelihood shalbe giuē him in making a pure and vpright confession of the true religion among prophane and superstitious liuers and also not to suffer himselfe to be seduced by such wicked examples as shalbe euery houre and euery moment presented him in those places If any man therefore finde himselfe in such condition I see not why hee should lightly change the place he liueth in but ought rather there to discharge his duty and to shine as a cleare flaming torch in the middest of the kingdome of darcknesse Phil. 2.15 although it be not forbidden that hee which findeth himselfe well inough touching the state of his conscience in any place may not seeke still to be yet better if may be And farther they who haue any charge and vocation of God especially an ecclesiastical charge in any place ought to take heede how they take into their mindes such an impression of dangers as therefore to leaue their charge which ought to bee more precious vnto them then their owne life according vnto the practise of all the faithfull seruantes of God examples whereof wee haue in Ioseph in Daniel Now they are said to quit their charge who depart for the feare of men or for their owne particular respect not considering that an assured vocation is the voice of god which who so willingly obeieth not either to tarry or to depart is worthie to be discharged or rather punished by his Captaine Abraham hauing receiued a commaundement of the Lorde left forthwith his Country and his fathers house Briefly a lawfull calling and such a one as wee are necessarilie tied vnto is the voice of the Lord whether it be to cause vs to stay where we are or to depart We read not that Moses had any commaundement by vision from God as had Abraham to depart out of Pharaoes court Heb. 11.24 but besides that hee had no estate or calling which tied him to stay but contrariwise was brought vp after the Aegyptian fashion his intent purpose approued by that which followed sheweth that hee was guided and conducted by a singular motion and instinct of the holy ghost as S. Stephen likewise declareth the same Act. 7.22 As we neede not also to doubt but that Daniell if he were not surprised by death in his old age held himselfe in Persia by reason of his publicke vocation in which he did god and his whole nation faithful seruice as Esdras also and Nehemias staied there a while after the edict through the singular prouidence of God who would haue them left for a rere ward vnto the people who drew themselues backe by litle and litle as on the contrariside those who tarried and shrouded themselues in filthinesse and vncleannesse of that prophane people are by no meanes to be excused In summe who so rightly and syncerely seeketh after the glory of God and the quiet of his conscience shall soone knowe how to make in such a case an holy and a good resolution Neither is this to tie the grace of God vnto any one Prouince or the walles of any one Citty whereas God
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
make vs to vnderstand the language of his visible and sensible creatures which ought to be vnderstoode of euerie one is notwithstanding vnknoweÌ„ vnto the most part of men For when he calleth himselfe Almighty and eternall Creator most patient and yet notwithstanding most iust and righteous he doth as a master painter who should paint certaine figures in a table not to stay his scholers in the outwarde view and contemplation of that which the painting doth outwardly figure represent but to make them thereby to know things greater and inuisible by those visible representations Images For example the picture whereof the world made afterwardes a detestable Idol called Saint Christopher was neuer the picture or pourtrait of any man of that name but was first inuented to represent the condition and state of euery christian called Christophorus that is to say bearing in effect the name of Iesus Christ namely the burden of his Crosse and passing as a mighty gyant through the gulfe of this woorlde with the rest and proppe of faith seruing him as it were for a staffe beeing guided alwaies by the meanes of the light of the worde vnto the hauen And thence it came to passe that because the Christians could neuer abide any Image or portraite to bee brought into the assembly and congregation of Christians these Saint Christophers are yet remaining in the church porches as also the figure of that for which they haue made their Saint George But the diuell found afterwardes the meane to bring into the Church both these pictures and a million of swarmes of other Idoles euen to put God and his trueth out of doores To returne vnto my matter the frame of this worlde as besides that which the blinde Paynims themselues haue in this behalfe obserued the whole Scripture teacheth vs Psal 19. and 145. and elsewhere almost throughout namely the Apostle Rom. 1. and Acts. 17. in that excellent Sermon of his which he made at Athens is a plain and excellent preaching of the eternall wisedome power and bountie of God But when god speaking either vnto his seruants or by his seruants declareth vs the same hee is then as it were a verbal expositor of that which many were it not for this would neuer obserue in the contemplation of the heauens or of the earth or of other the creatures of God And hereunto we must referre a great number of places of the holy Scripture which are as it were a glosse and commentarie of that which the good and goodly creatures of God doe testifie vnto vs without speakeing 4 Secondly because this whole manifestation of Gods so great and magnificent maiesty could not but astonish vs nay condemne vs make vs altogether inexcuseable Rom. 1.20 Therefore hath God reuealed and manifested from heauen an other more notable excellent mysterie I meane the gospel announcing and preaching vnto vs the free reconciliation of God with vs together with al the vertue of the spirite of God to enlighten and to chaunge our hearts wherein God againe vseth the meanes of visible thinges but yet after a maner and fashion somewhat diuerse and different from the former For as concerning the first point which we haue touched the lord maketh himselfe as it were the expounder of the book of nature But in this second point hee vseth his creatures to a more excellent end and such as passeth and goeth beyond the end of their creation that is to wit to aide and helpe vs to conceiue this high and supernaturall secret of our saluation and of the author thereof the sonne of god and of that which dependeth thereon in asmuch as he taketh and draweth from these corporal visible things similitudes ayding helping greatly for the conceiuing of thinges spiritual This appeareth by infinit similitudes parables or comparisons found in the holie Scriptures and especially in the history of the gospel which if we haue well rooted and planted in our memorie there is nothing can present offer it selfe vnto our eies which induceth vs not to think on God to dedicate our whole life vnto him 5 In this place therefore according vnto this customable manner of doing the Bridegroome which is Iesus Christ proposeth vnto our vnderstanding his beutie excellencie comparing himselfe vnto two flowers the Rose and the Lilly yea to a Rose of the fairest which were in all the countrie being most likely that such were they of the champion of Saâ—on wherof mention is made Esai 33.9 1. Chron. 27.29 and Act. 9.35 as if we being in Fraunce should saie a Rose of Prouince Neither is it without cause that this comparison was chosen in this place by the holie Ghost For if we consider well and narrowly of all sortes of flowers we shal finde that among al the creatures we see here below with our eies there is none more admirable or which seemeth rather sent from heauen then to come out of the earth then a flower how smal so euer hee be whether wee regard the pure and subtil matter it is composed of or whether wee consider the workemanship more then admirable which appeareth in them or whether we respect the colours wherewith they are checked and diapred or whether wee stand on the sweete sauour and smell which proceedeth from them or finally whether wee looke vnto the fruites and seedes which spring from them according vnto their infinit diuerse kindes So that there needeth but the least flower that is to conuict all the Atheists mockers of the woorlde of the infinit power wisedome of God And therefore it is not without cause that the Lord Luk. 12.27 saith that al the glorie glittering of SalomoÌ„ is not comparable to one blewed Lillie of the field True it is that flowers are of little continuance for the which cause the Scripture doth often times represent and compare our poore and fraile condition vnto a flower which is soone faded and withered as Esaie 40.7 and Iob. 14.2 and 1. Pet. 1.24 but wee must apply similitudes no farther then vnto the ende they are referred 6 I saie therefore that this similitude taken from these two most faire and exceeding sweet flowers aboue al other is maruailous fit and proper to represent this Bridegroome vnto vs as it were in a glasse of the most faire and beutifulst There is nothing more white and neate then the whitenesse of a Lilly otherwise called the Lilly of the valleies because it groweth especially in such places And who is hee that commeth neere vnto the puritie and righteousnes of him in whom there was neuer found anie spot neither without nor within who is the holy of holies the only righteousnes and innocency of whom was able to appease the wrath of God Asmuch may bee saide of the white Rose But if we list rather to compare this Bridegroome vnto the damask or scarlet Rose hee shal be yet better represented vnto vs not according vnto that diuine nature inuisible
chamoise or gemps which is a beast more swift then the other without comparison of an incredible venterousnes and dexterity together to leape from cliffe to cliffe as if it were a beast that rather flieth as a man might saie then leapeth Behold then why it is saide that this Bridegroome running vnto his spouse quitteth the Mountaines and the hilles And what are these mountaines else but that which putteth a mid-wall as it were betweene God and vs to hinder him if it might bee from comming vnto vs and ioyning himselfe with vs Nowe there are two sortes of these mid-mountaines For first of all Satan and his complices doe what lieth in them to hinder that this bridegroome and this spouse should neuer see each the other leauing no kind of crueltie vnpractised nor anie kind of suttle craftie sly meanes vnattempted to worke this diuision and diuorse the which thing is verified throughout the whole sacred historie But to goe no farther for proofe hereof what hath beene doone in this behalfe in our time by Kinges and Emperours enchaunted and bewitched by that whoore of Rome by her slaues And what doth the worlde stil euerie daie Reade we ouer al the histories of the auncient persecutions no one excepted shal wee find the like vnto that which hath beene practised in our time For there is neither fire nor water nor aire nor earth which haue not al of them beene emploied to sucke the life of our poore brethren there is no kind of cruel death through which they haue not passed neither haue the handes of the hangmen onelie beene wearied with their slaughter but the people also haue been imployed to embrue themselues with the bloode of the poore meek and innocent without distinction of age or difference of sexe or anie priuilege of nature whatsoeuer this licenciousnesse hath beene permitted to anie that would die his handes red with innocent bloode not in time of warre and hostility but in the greatest appearance and confidence that might bee of peace and frindship As for all manner of sleightes and wiles hath there bin any one vnforgotten But what Could these impedimentes stay the Bridegroome and shut him as it were vp in heauen No But hee hath leaped ouer all this and though hee seemed to haue abandoned and forsaken those who are his yet was there neuer anie tempest wherin he reached them not foorth his hand and whereof the end and issue both in respect of them whom hee hath miraculouslie preserued and plucked foorth out of the bloodie handes of their enemies as also in regard of them whom hee hath vouchsafed this honor of finding their life before him in leesing of it before men hath not finallie turned vnto the confusion of the persecutors themselues some of them beeing presentlie punished others beeing set as a spectacle of Gods horrible iudgementes not outwardlie which is a false marke note but inwardlie dying as wickedlie as they liued others liuing still to this day for no other end but to be witnesses of gods infinit patience who giue them grace to acknowledge and amend their so great wickednes Yea but will some of these mockers and scorners of which the world is ful fraught at this daie saie It is now too late I answere and that without all sophistication taking the woords as we ought to take them that to come late is not to bestow a long time in comming but more time then should bee bestowed The sunne commeth not vnto his point and period but after twelue monethes shal we saie that he is too late therfore in ruling the seasons of the yeare Yea verily if we wil be wiser herein then God but men of vnderstanding and reason and such as knowe that the Lorde hath ordered and ruled the motions of the heauens with a wisedom in no point impeachable such as preacheth the glorie of God vnto al the world as it is declared in the 19. Psal and elswhere iudge otherwise And who maie then be suffred to saie that the Lord who hath made the times and seasons for the good the bad according as it is said Genes 8.22 hath not also bounded the gouernment of his house and dwelling place which is the Church The Prophet is not of this opinion Psal 145.10 Let vs therefore knowe and holde this for an irrefragable point and vndeniable and altogether resolued vpon according vnto that which Saint Peter teacheth vs 2. Pet. 3.9 that the Lorde is neuer late or slacke in comming that is to saie faileth not to come at the point yea and that leaping ouer all that which might seeme to slack staie his comming but it is hee which hath made the time and who measureth it in such sort as it best appertaineth which measuring of his a man can no more reasonablie finde fault withal then if he should blame the sunne for not rising at night or at noone 7 But al this which we haue said touching these mountaines hils is not the principal as being a thing easie to be vnderstood that there is neither force nor subtilty which caÌ„ hinder or withhold the almighty so much as a momeÌ„t of time But know you what these great terrible mountains are which stand so high betweene god vs They are our sins they are our iniquities they are our wickednesses which indeed separate and diuide vs from God Esaie 59.2 And herein wee must take heede howe wee flatter or sooth our selues For truly these sinnes of ours these transgressions of ours these wicked impieties of ours are growen and heaped vp from time to time into huge and great mountaines before the face of the euerliuing And what hath the Lord alwaies done Hath he not trauersed these mountaines to take pitty vpon his chosen and elect What huge mountaine was the sinne of Adam what mighty rocke raised betweene God and the woorlde was that confusion which brought the deluge vpon the woorld If wee passe farther in considering of the time vnder and after the lawe what else shall wee find then that which Daniel in that most excellent praier of his acknowledgeth and confesseth Dan. 9.4 In the meane time what hath the Bridegroome done Adam and Eue in whom this spouse which was and shall be vntill the number of the elect be accomplished was then wholie as it were comprised had no sooner cast away vndon themselues but this bridegroome hasted ouer the mountaine to remedy the matter The very night that the fower hundred years were expired ended he brought his people out of Aegypt shaking the heauens and the earth at their departure Exod. 3.8 and 12.41 The like did hee pâ—â—cisely at the end of seuentie yeares and stayed not a moment beyond to deliuer his people out of the captiuitie of Babylon For the Lorde is true in his promises not in part but in all and through al. Are we assaulted of any enimy He is straight way by vs with armes in hand to defend vs
and rest not your selues on that which you heere see with your eie but hold your selues vnto him who is to come in person Which thing beeing not well considered by the hypocrites and ignorant seeking after their saluation in the altars and sacrifices wee see how sharplie and bitterlie they are for that cause reprehended thoroughout the whole Scripture Which more is this Bridegrome being arriued in person and making himselfe visible and palpable in fleshe which the Apostle iustly calleth the great secret or mystery Eph. 5.32 would not notwithstaÌ„ding haue vs to stay our selues on that corporal presence of his but contrariwise it is expedient saith he that I go my waies Ioh. 16.7 For saith he my father is greater then I. That is to saie so long as you shall see mee in this humiliation and basenes of corporal presence in such an estate as you men are you wil neuer learne and know what the authority and power is which I haue and the possession whereof I shal then receiue when I shall bee entred into celestial glorie with my father And in another place I go my waie saith he to prepare a place and lodging for you Ioh. 14.2 yea in my fathers house and where is this house seeing god is euery where It is true indeed that he is euery where because he is infinit But he dwelleth not but in his Saintes so consequentlie in his Church beeing said to no other then vnto his people I will dwel among them Yea so far is it that this Bridegroome dwelleth in the worlde that contrariwise the Apostle desireth to bee dislodged to bee with him Phil. 1.23 witnessing elsewhere that wee are wayfarers and pilgrimes here below 2. Cor. 5.1 and therefore we sigh after his returne not to soiurne here but to bee caught vp in the cloudes with him and to raigne with him for euer in that habitation whereunto he is first ascended and whence he wil one daie come to carrie vs vp aboue al the heauens 1. Thess 4.17 not to seeke or enquire farther after this glorie which surpasseth the reach of our vnderstanding Therefore when it is said that hee is with vs vnto the end and consummation of the worlde this neither maie nor ought to be vnderstoode of the presence or situation of his bodie here below seing he is trulie ascended vp into heauen and there shal remaine vntil his returning againe at the latter day Act. 1.11 and 3.21 but in asmuch as he dwelleth in our harts by his spirite and that by his diuine power hee gouerneth and and preâ—erueth his Church waiting her ful victorie Otherwise if he were here by a real presence of his body it should not be said that he is departed and gone noâ— that he wil return hither againe and we should saie with Saint Peter dazeled with the glory he saw not then knowing what he said It is good for vs to tarry here still let vs make vs tabernacles heere Luk. 9.33 And this is a wonderful thing that themselues yet maintaining and holding others in this false and blockish opinion by which the foundations of our saluation I mean the articles of the true incarnation ascension returning of Iesus Christ are notoriously ouerthrown consider not what themselues crie in their masse to wit sursum corda that is lift vp your harts which were verie absurd to saie if we must looke after him here below in the hands of him whom we see with our eies 16 In sum these few words Come thy waie ought to serue vs for a summary abridgemeÌ„t of the whole doctrine of saluation consisting in these two pointes that during this life we should coÌ„tinually aspire on high vnto a far better life that to come therunto turning our selues from al the enticements allurements which stay vs here below vsing this world so as if we were not at al in it 1. Cor. 7.31 and Gal. 6.14 euerie of vs take our way right vnto God according vnto his vocation practising and putting in vre his commanudements and not when he saith Come thy waie seeking after excuses such as are mentioned Luk. 14.18 for vnto such it shal not bee said Come yee my welbeloued but goe yee cursed the Lorde graunt vs to heare that so happie a word and preserue vs from this other so fearefull and so horrible Amen Almighty God c. THE TWENTITH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 11.12 and 13. verses 11 For behold the winter is passed the rain is chaunged it is gone awaie 12 The flowers appeare in the earth the time of singing of the Birds is come the voice of the Turtle hath beene hearde in our countrie 13 The figge tree hath brought foorth his young figs the vines with their grapes haue cast forth their sauour 1 How the harmony of the heauens the elementes was put out of tune in the elementarie part of the woorld by the sin of man 2 The spirituall worlde which is the Church hath her foure seasons also according as the sunne draweth neare or is farther off but conducted by a secret direction of a speciall prouidence of God 3 Example of these seasons 4 After what sort the bridegroome hauing driuen awaie the parching of the sommer and the rigor and sharpnesse of the winter inuiteth leadeth his spouse vnto the spring-time 5 A description of this spring-time 6 What the fair flowers of the church are in their season 7 The Lord planteth with these flowers the ground-plat of his Church by his holy gardiners 8 A comparison of these goodly flowers with the false glosse of the false Church 9 A complaint touching the sterilitie scarcitie of these flowers in al estates of Christians in our daies 10 The sonnets and songs which ring in the true Church opposed to worldly poems and vnchast and filthy ballades 11 The song of the Bridegroome inuiting his spouse 12 The song of the spouse aunswering her Bridegroome 13 Together with the flowers are found likewise most pleasant fruits in the garden of the true spouse 14 A difference betweene the fruite of this garden husbanded and trimmed by the bridegroome and those vertues which men call morall 15 The garden of the Church is not replanted a newe after the winter is past but hath beene doth remaine planted from the beginning and how greatly they are abused who take that which is old for new and that which is new for old 16 The young figges must become perfect figges and the young sower grapes must ripen and become good raisins 17 An exhortation vpon all that which went before grounded vpon the fig-tree which was cursed by the bridegroome IF our first Parent had not gon beyond and transgrested the commandement of his Creatour and maker the temperature mutual harmonie of the heauens and the elementes had remained and continued in such compasse and measure
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
hers lost the sight of her Bridegrome when shee looked so ill vnto him had referred her selfe to this goodlie watch to haue her resolution of them shee had but lost her paines this watch beeing set rather to turne aside to skare these poore affrighted sheepe then to bring them againe into the right way God therefore himselfe was aiding vnto his spouse in this that shee passed farther without staying for an aunswere from them according vnto that which the Lorde in his time speaking of such saith Let them alone for they are blinde leaders of the blind For wee shall see afterwardes that she was beaten of the watch 9 But let vs see whether this doctrine which we haue more neede of now then euer extend it selfe vnto the time of the newe couenant for behold the poynt wherein Satan at this day employeth his whole forces namely to persuade men that neither can it nor may it euer happen that they whom they cal the Church representatiue the titles whereof they afterwards either shorten or lengthen as please them calling it sometimes the Romane Church sometimes the Romane Catholique Church sometimes the Catholique Apostolicall Romane Church that this company I saie either hath or can euer be so forsaken of God that it may for the most part bee either it selfe apparantlie deceiued or deceiue others If a man aske why seeing this came notoriously to passe in the ancient Church beholde their answere is ready It was saide vnto Saint Peter I haue praied for thee that thy faith faile not Now that Saint Peters faith were not at one time greatly shaken it cannot be denied And therefore they must needes confesse that if their representatiue Church haue no more force then hee whom they of a notable abuse take for their foundation it may at least for one time be so shaken as to denie Iesus Christ three times and that with an oth and execration And I would to God the like had happened to them but thrise But to let this passe what maner of conclusiō I pray you is this The Lorde by a singular grace of his raised vp and comforted his disciple in such sort that hee acknowledged his fault without drowning himselfe any farther therein which more is hee vsed him afterward to encourage and strengthen others I pray you what doth this appertaine vnto the Citty of Rome or vnto the See afterwardes erected there Saue that I confesse and I say it after one of their principall Poets whose verses themselues yet print and sing euery day that many ages ago this Papall See hauing put out and defaced the ancient Apostolique Church of Rome is become The temple of heresie in doctrine and an other Sodome in manners But what alleage they farther Iesus Christ saide thrise vnto Peter feede my sheepe The Pope therefore and that Church which acknowledgeth the Pope for their head cannot erre no though he should driue whole cartloades of soules vnto hell no man may say vnto him sir what do you O God what impudent shamelesnes is this As if Saint Peter the See of Rome and they who sit in it were al one Yet this I will wel confesse notwithstanding that since the time of many ages they who haue sate in this See and haue made a throne thereof and exalted it as much as lay in them aboue that of God himselfe in that they attribute vnto themselues the power to dispense with the Lawe of God and the autoritie not to bee iudged of any man liuing yea to haue power to commaund the Angels that they I say are not fallen from the faith which they neuer had nor neuer cared after or tooke thought for I let passe other allegations of theirs which howe friuolous and foolish they bee the very little children are able to iudge And what hath come to passe in this behalfe which was not expresly foretold by Iesus Christ and his Apostles and found true by the experience of our time Matt. 7.15 Luk. 21.8 Ioh. 5.43 Act. 20.30 Rom. 16.17 Philip. 3.2 and 2. Thess 2.4 and 1. Tim. 4.1 and 6.3 and 2. Tim. 3.1 and 2. Pet. 2.1 and 3.16 and 1. Ioh. 2.18 Now if these so expresse predictions and prophecies suffice not and that the whole ecclesiastical storie cannot serue for sufficient proofe at least let a man now open his eies and see the effectes thereof more apparant and great then great and mighty mountaines I meane the effects thereof in all the ground articles of Christian Catholique doctrine that is to say the doctrine which God hath deliuered vnto his whole Church at the beginning to remain and continue vnto the end and consummation thereof For at the least it appeareth by that we haue aboue saide and followeth vpon necessarie consequence that seeing they who ought to bee the eies of the flocke are subiect not onely to be blinde but leaders also of the blinde to fall both togither into the ditch Matt. 15.14 and that they who ought to haue the key of knowledge may keepe it back indeede haue often kept it back not onely not to enter in themselues into the kingdome of heauen but also to keepe others out Luk. 11.52 it is an ouer manifest falsehoode to conclude that without all manner of replie and gainesaying we must in matter of conscience relligion hold our selues vnto that which they who call themselues the succeeding Church of the Apostles and especially that goodly Apostle of Rome who may be iudged of no man liuing commaundeth vs to beleeue 10 Nay albeit we granted them that their originall beginning were as Apostolicall as it is Apostatical Iesus Christ who is the truth it selfe might wel haue made after Saint Iohn Baptist this conclusion for himselfe absolutelie Ioh. 3.33 and yet he notwithstanding suffered commaunded also that his doctrine should be examined by the scriptures Ioh. 5.39 The Apostles also though their doctrine were vngainsayable considering the measure of the spirite which they had yet they came vnder this examen Act. 17.11 and practised it themselues Act. 15. and recommended the same expresly vnto others For it is by the doctrine of the Apostles expounded by it selfe that wee must discerne the Apostolique Church to which we are to ioyne our selues from the false which we must turn from and auoide and therefore our aduersaries could by no meanes better shewe by what spirit they are led and that they are not successors but vsurpers vniust possessors since they refuse this examen and tryal vnto which they haue beene and yet are euery day called but in vaine except they will bee both Iudges parties but it is thou ô eternall God who shalt iudge of all this matter in conuenient time 11 Why then wil some reply what manner of Church wil this be if the prelates be not the Iudges of errors and if other keepe them not to their sentence and resolution Truly I confes that all things ought to be orderly done in the
should come to passe in the christiaÌ„ Church and especially in that oâ— Rome the Apostles haue most clearely foretolde vs namely saint Paul Act. 20.30 1. Tim. 4.2 2. Thess 2.4 S. Iohn in the Apocalyps according vnto the exposition of the greeke and latine authors Who can doubt therefore but the same being come to passe in our time in the Weast and East Christendome as it is apparant vnto the eie vnto such as are not altogether blind we ought to come forth out of that Sion polluted and traÌ„sformed into Babylon follow the example of the Leuits vnder Ieroboam 2. Chr. 11.13 and the saying of the Lorde Mat. 15.14 the practise of the Apostle Act. 19.9 So haue we done in our time so do wil doe alwaies in such a case all the true children of God withdrawing themselues from this West Babylon that they perish not with it but know and contemplate this king crowned to ioine themselues vnto him leauing the creast of her which is seated vpon the seuen mountaines vntill God in his time send her into the lake of fire and brimstome Apoc. 20.10 In a word because it is a thing vnpossible to serue Iesus Christ and Baal and there is no communion betweene light and darknesse 2. Cor. 6.14 we must abandon forsake the kingdome of darkenes if we will see vnto saluation this king of light 6 Come foorth therefore saith this Queene vnto her daughters But what to doe For it is an easie thing to goe naie to leap out of one mischiefe into another And wee see at this daie alas a most miserable case where many forsake superstition to cast themselues headlong into impiety and as it is said Luk. 11.26 chaunge one diuel into seuen others worse then he was 7 Behold therefore the reason why this Queene addeth and contemplate the King Salomon But we must know what it is to contemplate It is not simplie to looke vpon a thing as at the entrances of kings euery man getteth him vp into a windowe or goeth out into the streete to see him passe by and after that there is an end But to contemplate is rather an action of the mind then of the eies when to take the thorough viewe of a thing perfectly to know it a man looketh round about it peereth to the very bottome which is saide of S. Peter when he came vnto the Sepulcher and leaned his bodie downe into it to see throughly whether the body of the Lorde were there or no Luk. 24.12 Yea but will some man say when these thinges were written the king figured by Salomon was not yet visible seing he had not yet put on him our flesh yet stil at this day hauing withdrawen himselfe so far from vs shall not be seene vntill his latter comming I confesse al this I say farther that euen so long as he was in this world truely visible and in sensible and palpable flesh yea after his resurrection Luk. 24.39 so far is it notwithstanding that this visible nature caused him to be knowen that contrariwise to see him man as others and so vile and contemptible without was as it were a vaile ouer the eies of the beholders hindering not only such as were carnal as they who called him Nazaren Ioh. 1.47 and Carpenter the sonne of a Carpenter Mar. 6.3 and Herod who did nothing but mocke him Luk. 23.11 but his disciples also to see and apprehend either his maiesty or that which we ought principally to seek after for our saluation albeit his glory shined in his words and in his workes And this is the cause why Iesus Christ aunswered Philip requesting him that he would shew him his father Ioh. 14.9 that it was expedient that he should depart Ioh. 16.7 It is therefore for the eies of the vnderstanding enlightened by the spirit of God to found the secrets of God which are reuealed to make this King contemplated and knowen But our outward senses serue they to no purpose I saie contrariwise setting a part that which God can doe and which he hath extraordinarilie done in some when it seemed good vnto him to doe this miracle that two outward senses of ours are thereunto not onely profitable but ordinarily altogether necessarie to wit the hearing especiallie and after that the eies not that we see or heare this Kiâ—g in person but because that by this meanes he informeth our vnderstanding to contemplate and to know him For if hee bee knowen and conceiued by faith and faith is bred in vs by the hearing of the word by the which he manifesteth himselfe vnto vs Rom 10.7 it followeth necessarily that it is in the word of this king that wee must seeke after him and know him who and what he is And consequently if faith be a vertue which hath his seat in the vnderstanding being there created by the vertue of the holy Ghost and afterward maintained and encreased by the vse of the visible sacraments in which the vnderstanding seeth and considereth that which is signified and presented vnto it it followeth that this apprehension and consideration or contemplation be spiritual and not corporal although the vnderstanding be informed by that which it heareth in the word and seeth in the sacraments For if it were otherwise what should the faith of the fathers be who went before his comming in the flesh who notwithstanding did so throughly contemplate him that vnder other sacramentes they did eat the same meate and drank the same drink with vs being made partakers of this tru king Salomon without whom there is neither faith nor eternall life 1. Cor. 10.3.4 So did our father Abraham see him in the circumcision which was vnto him a signe and seal of his iustification by faith Rom. 4.11 because he embraced the word when hee was yet vncircumcised Rom. 4.3.10 So did the holy fathers see him embrace him both in the promises hearde and receiued by faith Heb. 11. and in the shadowes of the ceremonial Law of which this true Salomon was the substance Col. 2.17 So the blessed virgine Marie before she conceiued him essentially in her virginal womb conceiued him by the eare receiuing by a true faith the word of the Angel Luk. 1.38 as Elizabeth knew it by a Propheticall spirite and praised her greatly for it Luke 1.45 8 This doth not hinder notwithstanding but that they who liued in the time of his conuersation among meÌ„ whose eies of their vnderstanding the spirite did withall enlighten Ephe. 1.18 and opened the eares of their hart Heb. 16.14 were not aided and holpen to beleeue at the beginning and afterward confirmed in that which they alreadie beleeued by that which they saw heard touched with the hand as we see the same in Simeon Luk. 2.28 in Anna the Prophetesse Luk. 2.38 in the Samaritanes of Sicher Ioh. 4 42. and in the Apostles Mat. 13.16 Ioh. 1.14 and 2.22 and 1. Ioh. 1.1 yet that which causeth faith to
beene and yet are committed by him of whom we spake and let vs beginne with the Law moral The first commaundement forbiddeth vs to haue any other God then the only soueraine father sonne and holy Ghost Nowe what is it to haue any other thing for a mans God but to attribute vnto it that which is properly belonging vnto this onely God whether a man conceiue this opinion within himselfe which is inward Idolatry or whether a man yeelde it any outward seruice appertaining vnto God alone which is outward Idolatry both these two being abominable before God Now then is not this to make of a creature naie of a demi-creature a God to perswade a mans selfe that it heareth and vnderstandeth the woords and thoughts of men absent from as farre as that which is aboue the highest heauens is remoued from the earth and which is more speaking and thinking in one instant in an hundred thousand diuers places This property I say of being euery where and of knowing the thoughts is it not properly belonging vnto the diuine essence alone Their reply is that this were indeede to make gods of creatures if they saide that these creatures did heare and vnderstand of themselues that which is said and done in an instant in their absence in so manie diuerse places and by so manie diuerse persons but that this is giuen by Reuelation vnto the Sainctes which are dead as wee see how Elizeus by Reuelation of Propheticall spirite knewe and sawe and hearde in his absence what his seruant Gehezi said and did with Naaman the Syrian 2. King 5.26 And it seemeth that the like may be said of Saint Peter in that which he discouered of Ananias Saphira Act. 5.4 And thereupon they saie that if God vouchsafed his seruantes this grace remaining yet here below in the infirmity of their flesh howe should hee not bestowe much greater vpon them now when they are with him in glorie And thus you see how the peoples eies be at this daie bleared being not able to consider that this whole reply is grounded vpon an imaginary fantastical presupposal For as touching the meanes it pleaseth God to vse heere below for the edification and preseruation of his Church his word assureth it vs not only in general but also in special by the whole course of the sacred historie namely that it pleaseth him to vse the ministery of men as an ordinarie meanes and of Angels themselues by visions and commissions extraordinarie And therefore it pleased him during the ABC of the law as the Apostle speaketh vnto the Galathians Gal. 4. to reueale vnto his seruants not only that which was said and done heere there but also things to come so far as he would vse them in their charge vocation but not that he euer gaue thē simply to know or vnderstand either thoughts or al things present done said in their absence but only thē so far as he would imploy thē And so it is that that excellent prophet Elizeus speaketh 2. Ki. 4.29 which thing we see to haue hapned vnto Nathan who was constrained for going too far to vnsay that which he had said 2. Sam. 7.3.5 And when Elias thought that al was lost in Israel did hee not shewe that God reuealed him not al things 1. King 19.10.18 But if we speak of the heauenly gouernment in what place of Scripture by what example of sacred history shall we finde this imaginarie commerce dealing of the liuing with the spirits of the saintes departed this worlde hauing finished their course For as touching the blessed Angels we are taught that their charge hath bin and so continueth still to bee sent and employed for those effectes and purposes it pleaseth God but it followeth not therefore that they heare or know al things neither shal wee euer find either commandement to call vpon them or any example in the Scripture that euer they were called vpō by any seruant of God no not when they appeared vnto him But we shall well find that it is not so lately that the Inuocatiō of angels was reprehended by the Apostle expresly Col. 2.18 Moreouer let vs see what is the originall of this Inuocation of the Saintes departed so il grounded The ground therefore of it in a word is double to wit their Merits their Intercession Of their Intercession we wil afterwardes speake by it selfe As for their Merits whence are they drawn Not from the holy scriptures which oppose them directly vnto Grace Rom. 4.1 But though a man should grant them this and that there had bin in those personages a perfect obseruation of the Lawe without any defect those who merit are they not sufficiently satisfied and contented with the payment they haue receiued to witte with eternal life according vnto the tenour of the legal couenaunt doe all these thinges and thou shalt liue Whence cometh thē the rest of the merits which they cal the treasure of the Church and of which they make euerie daie so great a merchandize and yet it is not exhausted and spent And if the Saintes as they cal them haue hadde so manie and such plentie of merites that there is an infinite surplussage of them what neede hadde they of those of Iesus Christ Besides this vnto whom haue they giuen that charge of distributing of them Where and when and who passed the couenants of this bargaines Besides all this if it be true which is taught in the schooles as it is most true that the merite of our Lord Iesus Christ which we onely approue draweth his infinit vertue from the diuinity in which his humanitie is personally subsisting how can this same vertue be attributed to those merites of Saintes though they rebate neuer so much from them without attributing vnto them also some diuine nature And what is it else but to adore the creatures to attribute vnto them an heauenly and diuine vertue and power As the power to preserue the soule or the body to sanctifie the spirite nay to do forth sinnes which the Iewes being more blind a greate deale knewe to say that it appertained vnto God alone Luk. 5.21 What shall we then say of their holy water spetle holy waxe holy bread of their Agnus Dei other their trashe Finally who will excuse the adoration of the Chrisme or holy oile so many times and so expressely reiterated in their Ceremonies Who wil not maruel at their blasphemy that kneeling down on their knees before a crosse of woodde or other such matter they salute it and call it their onely hope Neither will any glose serue here that this is not saide vnto the crosse but vnto Iesus Christ who is represented crucified there For the cleane contrary appeareth by their owne words which are these O Crosse all haile our onely hope in this time of the passion the gibbet on which was hanged in flesh the Creator of flesh And what more Can the blessed virgine Mary