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
the order of the three bookes of Salomon 8 An enhortation for euery one to make his profit by the exposition of this Canticle THIS booke albeit it hath bin as well in the auncient church of the Israelites as also in the Christian church by one common consent not only reckned amongst the number of those which the holy Ghost hath spoken and vttered to the pen and which ought to be the rule and canon of our fayth but also held for one of the most excellent and spirituall of all the rest yet hath it not bin handled or red in the church as euery of the other but reserued to be proposed vnto them who were farther aduaunced and growne vp in the knowledge of God and were of a more stable and constant iudgement The causes whereof were first because the stile and phrase thereof is altogether allegoricall and enigmatical that is to say deliuereth to our vnderstāding thinges heauenly and spirituall by a similitude and figure of things naturall and corporall which euery man neyther of himselfe can nor by the help of an other is able so to conceiue and vnderstand as thereby throughly to be profited and instructed Secondly because this allegory is wholy grounded vpon the coniunction and coupling of man and wife in marriadge in the which being humanely and carnally considered we shall finde euen from the beginning thereof vnto the end many great wantes and imperfections on mens behalfes which defaultes as they haue bene euer rife since the entrance of sinne into the world so we know how they haue bin dayly encreased sithence men haue for so long a time giuen themselues ouer to all this vncleannes and wantonnes which is no other thing then a polluting and defiling of the honest and chast caresses dilections and embrasementes in marriadge The which notwithstanding it hath in it many defectes and blemishes which the Lord of his great goodnes must support and couer hindereth not but that according to the saying of the Apostle Heb. 15.4 Marriadge is honorable amongst all and the bed thereof vndefiled And thus you see how some considering the mischieuous maners of this world and be cause there are in this Canticle many kinds of speaches according to the simplicity of that time in which this booke was writtē which the world might easily abuse haue bene hardly induced to interprete it in the church fearing least it should bring more harme thereunto then profit and edification Others there haue bene which haue gone farther and haue beene so bold and hardy or rather so ouerweening and headdy as to go about to rase this booke out of the canonicall scriptures as being a writing altogeather profane and compiled by Solomon in the middest of his wanton and licencious dissolutiōs As touching the first sort of these men they are herein to bee greatly commended that they thinke it not good that euery one should rashly vnaduisedly be carried or led to the hādling of this booke according vnto the saying of the Apostle 1. Cor. 3.2 that we must begin with milke so proceed come to hard solid meate Which thing hath bin carefully diligently obserued both in this church and in others by the faythfull pastors and ministers But as for those which presume to condemne this booke they are no more to be harkened vnto or regarded then those who desperatly and arrogantly addresse and oppose themselues agaynst the spirit of God For besides that the old and newe church hath from all times iudged the contrary this booke being diligently expounded by the auncient Doctors both greeke and latin yea euen in monasteries amongst the monkes vsed and handled as a booke altogeather contemplatiue more then any besides albeit they then made solemne profession of being farre from all thought of women and marriage this very allegory of marriadge is very amplie to the same end and purpose prosecuted in other bookes which by a perpetual and common consent haue bin alwayes held for holy diuine as in the Psalme 45 which is as it were a summe and abridgement of this whole Canticle and in Esay 62.1.6 Ierem. 3. Ezech. 16. and 23. Oseas 1.2 Math. 25. Ioh. 3.29 Rom. 7.1.2 Cor. 11.2 and especially Ephe. 5. where the Apostle vseth the very same words which Adam vsed in the first institution of marriadge to wit that the church is made flesh of the flesh of Iesus Christ and bone of his bones which is saith he a great secret and mystery to be short the holy Ghost in the Apocal. 17. is the expounder and interpreter of the beginning of this booke Neyther is that to be regarded which some bring for an argument why this booke is not Canonicall because that no place of it is alleaged in the newe testament For first beside that which I haue sayd of the 45. Psalme that it is an abridgment of this booke the similitudes which are taken from marriage in Saynt Paul and in the last chapter of the Apocalyps are drawen from hence and by the same reason we may condemne other bookes of the old testament which are receiued without contradiction or gainsaying 2 We must therfore vse obserue a mean in the exposition of this booke handling it then and in such wise as it appertaineth in the church of God For God will not that any thing which he teacheth vs by his Prophets and Apostles should be hidden or kept secret in such sort as to content our selues to haue it enregistred onely in his word without farther regarding and considering what it is as the Paynimes were woont to deal in their false religions worships who feared their abuses should be discouered if their mysteries were knowen or as we yet to this day see it practised in the false church where the reading of the scriptures in the vulgar and common tong is forbidden whereas the Apostles and Prophets since the beginning haue spoken and written in a common and intelligible language to the end they might be vnderstoode of all men And yet is it very true that the holy Ghost hath not vsed throughout the same stile and manner of writing but hath spoken somtimes very plainly sometimes obscurely in such sort notwithstanding that as one of the auncient fathers hath heretofore well obserued obscurity and darknes is tempered and mixed with plainnes and clearnes to the end to sharpen and quicken our desire to search after that which we vnderstoode not at the first and to cause vs to esteeme more higher of the secrets of his wisdom after that he hath bestowed on vs the gift of knowledge and vnderstanding of them vpon our carefull diligence of reading and conferring together the places of scripture And this is that which we hope to doe by Gods good assistaunce obtayned by your prayers in the expounding of this booke seing it is now about fifty years that God hath set vp as it were anew his holy Iubile amongst vs causing the holy light of his gospell to shine
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
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
than kissed vs by ioining himselfe in such wise and so near vnto vs that the man whom he hath taken vnto himselfe is not only the image of God his Creator as was the first Adam but is true God true man in one onlie person and that in such sort that this ioining and vniting himselfe with our nature neither is nor shall bee euer seuered or broken by this means his mouth hath euer doth yet remain as it were glued vpon ours by this holy kisse of his 5 But yet this is not inough to vnderstand this holie kisse which the spouse doth so wish for and desire For albeit the son of God which is this Bridegroome hath taken vpon himselfe this nature common to al mankinde yet hath he not kissed al men No but his church only his only spouse And therfore as euery mā is not one flesh with euery woman nor euery woman with euery man but besides the humane nature which is in general commō to them both there must be also a speciall coniunction between them of bodies to haue one mā made one flesh with one woman so to haue Iesus Christ become the Bridegrome of his Church and so to make her flesh of his flesh and bone of his bones as it is spoken Eph. 5.30 there must be between him and his Church a matrimonial coniunction whereof the spouse speaketh in this place 6 Now touching this spirituall contract the Scripture againe teacheth vs two degrees thereof The first in this present life which is made by the promise of the Bridegroome and receaued by faith of the spouse the instrument whereof is the Gospell which is preached vnto vs the seales are Baptisme and principally the Supper of the Lorde The second degree whereunto we aspire and contend is this real entire actual vnion whereunto we shal come in the later day when that which we are already by hope neither vain nor vncertaine shalbe then perfitly effectuated then I say When wee shall see him as he is 1. Ioh. 3.2 when God shalbe al in al 1. Co. 15.28 when we shall know no longer in part 1 Cor. 13.12 but shalbe eternally with him 1. Thess 4.17 Furthermore when the spouse speaketh here not simply of one kisse but of the kisses of his mouth she declareth that shee desireth not this comming only of his in flesh into the earth albeit shee knewe that the bridegroome should then come in person but wisheth and desireth kisse vppon kisse knowing that this corporall presence of his here belowe should endure but a small time and that the place of the true consummation of this marriage is not in earth but in heauen in which this king should crowne his spouse making hir partaker of his glory according to that petition and request of his made vnto the father Ioh. 17.24 that whither he went thither we might also come She knew I say that this her beloued should come downe to the earth not to stay here himselfe but to draw vs after him into heauen Ioh. 12.32 being gone himselfe before to prepare a place for this wedding Ioh. 14.12 And therefore not content with one kisse she aspireth and hasteth to this later day staying no whit in the mid-way as the Lord himselfe also teacheth vs to pray euery hour euery moment that his kingdom come calling also this day the day of our deliuerance at the approching drawing neare whereof we are warned to lift vp our heades Luk. 21.28 This is that desire which made the Apostle to cry out miserable man that I am who shal deliuer me from this body of death Rom. 7.24 in another place I desire to be dissolued and to be with Christ Phil. 1.23 confessing that hee had not yet obtained the price but that he stil rūneth after it Phil. 3.13 yea which more is the same Apostle is elsewhere accustomed to set downe three degrees before he come to the highest of his desire put off and delaied to this latter day vnto the which saith he the crown of righteousnes is kept and reserued for me 2. Tim. 4.8 The first degree is when the Bridegrome christ ioyneth himselfe vnto vs in this life by his holy spirit Ioh. 14.23 the second is at our departing out of this world waiting for the later day For albeit at their departing out of this world the spirits of the faithful are gathered vnto God as it were kissed in person by the sonne of God their beloued according to the saying of Iesus to that poore theefe on the crosse Luk. 23.43 and the praier of Saint Stephen Act. 7.59 yet notwithstanding one part of vs to witte the body lying in the dust ignominy of death these ful kisses are respected delayed vntil this later day when we shall meet him he meet vs with this blessed speach Come ye blessed of my father inherit the kingdome prepared for you from the beginning of the world For then shal it be when the bridegroome comming the virgins shal go to meete him Mat. 25.6 Farther though we respected onely this present state here below yet must we obserue that the spouse when she demandeth and craueth not one kisse but many kisses of her beloued shee desireth a cōtinuance encrease of faith hope charity al other graces necessary to saluatiō And for this cause is the life of a christian compared to a race in which we must run stil on forward to the end of the list where the crown is as the Apostle in many places warneth vs as elsewhere he also saith that Iesus Christ must grow in vs and we in him Phil. 3.12 Eph. 4.13 8 To go on although the spouse speake not here of kissing but of being kissed notwithstanding whereas the one cannot be done without the other we must know that it is our duety also to kisse the Bridegroome but wee must kisse in being our selues kissed otherwise our kisses would be foul and vncleane if they either should begin or ende in our selues as are all the worshippings seruices of God which come out of the forge of mens braynes Esay 29.13 yea all those morall and philosophicall vertues which proceede from else-where than from the spirit of regeneratiō Rom. 4.2 Phil. 3.8 seeing which more is euen the kisses of the Bride kissed by hir Bridegrome though they be reciprocal are notwithstanding very vnequal in quality vnto those of hir Bridegrome For the kisses of the spouse are of no valewe in themselues and that it pleaseth the Bridegrome to approue and like of them proceedeth of his onely fauour and grace 9 Now in kissing this bridegrome to doe him that fealty homage which the greatest monarcks of the worlde as it is in the Psal 2.12 owe him we may not be so presumptuous malapert as to hoise our head vp at the first to kisse his mouth but wee must beginne at his feete after the example of that poore sinnefull woman who washed them with her teares
nearer vnto vs now then hee was in Salomons time and that he is as it were painted out before our eies 4 And wee must note here that this prayer pertaineth not onely to euerie member of the Church in the feeblenesse of his spirit and wil but to the whole body of euerie Church yea of the whole Church Catholickly that is vniuersally considered so vexed and troubled as al auncient histories do witnesse both by heretiques in matter of doctrine and so defaced and disfigured with infinite scandales and offences in the discipline and gouernment thereof which thing should bee well considered both of them which seeke here belowe a perfection in euerie member of the Church as the Catharistes of old and in our time the Anabaptists and of them which forge vnto themselues an Idea of a Catholique Church which should be without spotte or wrinkle which they afterwarde apply to their phantasme of the Sea of Rome without any either scripture or reason And yet for all this the true Church leaueth not to be the receptacle gardien of the truth of God who neuer suffereth that this foundation should not remaine and abide firme and sure 5 But in saying Draw me we must withal take the cord in our hand by which we are craned vp and drawn vnto him for to speak thus in the meane time to refuse the meane which is presented vs to draw vs were but to mock God That which I call the corde is the preaching of the Gospell the ordinary instrument of the spirit of God to open our heart to the end to make it heedful and attentiue and to pearce our eares to hear to giue vs eies to see in a word to lead vs into al truth and to confirme and comfort vs vnto the ende and this is it in which the ordinarie exercise of all Christians consisteth It is but in vaine therefore for such as are ordinarie and common contemners of Gods word to say Draw mee For it is no more then if they should saie vnto God make me to liue without a soule make me to see without light 6 But to go on a man maie demaund why the spouse saith in the singular number Draw me and not Draw vs seeing that anon after she speaketh also of her companions And wee will run after thee Let vs therefore vnderstand that this spouse here representeth not one onlie person but the whole company assembly of the true faithful already instructed and bringing forth euerie day as a fruitful mother children vnto God which are here vnderstoode by the companions of this spouse Shee ment not therefore to forget her companie in speaking particularlie of her selfe but to shew by her owne example the rest of her traine what they ought to doe And thus must they doe which haue profited more then others in the Church of God they must bee instruments of grace towardes others and so take one another by the hand and ascend vp togither to this holy house of God whereunto we aspire Esay 2.3 which thing is principally required in the pastors and teachers which are sent to this effect and purpose The spouse therefore addeth ioyning her selfe with her companie And we wil runne after thee By which words is shewen vs the effect of that which she required when she desired to be drawne to wit to the end that she might not only march forward and go on with more courage but rather runne And this is opposed to that negligence and slownes which is in the greatest part of them which are of others most enabled and al for want of taking courage to themselues and making the graces of God to bee powerfull in them profiting from faith to faith from good to better as it is said Psal 84.7 without fainting and being weary in running well Heb. 12.12 Wherefore the Apostle exhorting vs and proposing himselfe for an example saith That we must forget those things which are behinde and follow hard after those things which are before and draw to the marke that is to the price of the high calling of God in Christ Iesus Philip. 3.13.14 the life of man being elsewhere compared vnto a race in the which saith he many do runne but one only receiueth the price namely he which runneth to the listes end seaseth vpō the price 1. Cor. 9.24 And if they be to be reprehēded which runne not swift enough they are much lesse to be excused which go not but pace by pace But what shal become of them who recoile and go backward in steede of going forward what shall become of them which not only draw back but flatly turne the back returning as swine vnto their mire and as dogges vnto their vomit 2. Pet. 2.22 7 And what may I say hereupon euen thus much in fewe words that albeit the Lord by a more then admirable continuing of his graces and singuler patience to inuite to drawe to summon vs vs I say of this Citty yea crying so loude and so shril that this voice of his hath beene hard in al corners and quarters of the world yet notwithstanding I dare not say that there are found any rūners amongst vs but too many idle too many deaffe too many lame too many cold yea too many which draw back I speake it to my great regret griefe cōparing the time which I haue seen in the which there was so great zeale to the word of God that the pastors and teachers were not sufficient to furnish men therewith that not without goodly and great fruits both in respect of the good order obserued in the state publick in priuate families which did ring of Psalmes and praises of God one neighbour warned instructed another open scandals and offences were not hidden and dissembled the straungers forgate their othes and other their euil maners assoone as they entered but the gates of Geneua to be short in cōparison of the time wherein we now are men did not go but did run vnto God and God did blesse them withholding staying the furie rage of their greatest enemies during their greatest fiery zeal courage And now what Hardly doe we retaine the name of that of which before wee had the true substance and our fire is a fire of chaffe And therefore it is vnto vs that that reprehension made by the Apostle to the Galathians pertaineth that hauing begun in the spirit we end in the flesh Galat. 3.3 Euerie one is giuen vnto himselfe couetousnes and distrust haue possessed euerie mans hart there are no lawes which can bridle our pompes and superfluities in such a time when wee should bee rather clad in sackcloth and ashes as neither the gammings fornications and adulteries of some amongst vs. In a word in steed of going forward wee goe backeward euerie man doing so as if a man to runne would charge himselfe with a furred and heauie coate insteed of putting himselfe into his dublet yea into his shirt
if our clothes did hinder vs. Euery man foldeth wrappeth him selfe in the cares and thoughts of this woorld insteede of meditating and putting that in vre which retireth and plucketh vs from the world that we perish not with it Euery mā is cold insteede of beeing hote and feruent in zeale of knowledge To be short euerie man fatteth himselfe so grosse that it wilbe impossible hereafter to passe through the strait gate a thing lamentable and whereof I warne you in the name of God while hee yet saith Come vnto me and whiles the dore is yet open or at the least onlie halfe shut If we wil not God wil shew vs to our cost and we are verie blinde if wee perceiue not that he doth alreadie prepare himselfe thereunto that if we thinke not on it he wil think on it and when wee shall crie it shall be aunswered vs as it was them which were inuited to the banquet Matth. 22.8 as the workers of iniquity Mat. 7.23 as the foolish Virgins Mat. 25.12 from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place that they labour to come vnto that Cittie whereof God is the maker and builder Heb. 11.10 not onelie to walke thither but also to runne thither with all their forces they haue receiued of him which draweth them thither 8 But we may not forget these woords After thee For it is not enough to run but wee must first run in the right way and secondlie wee must runne right without straying either to the right or to the left hand and thirdlie we must tend go forwarde vnto the mark vnto which we ought to tend if we will not haue our paines to be frustrate and lost Al these things are giuen vs in Iesus Christ solely and alone For first besides that it is of his spirit that we receiue as well the desire of running as the power to runne Phil. 2.13 He is the waie the truth and the life and for to follow him without straying and to obtaine the price at the end of our race he must alwaies run before and we must runne after him They therefore who to goe to eternall life deuise vnto thēselues new waies that is to say any seruing of God according to their owne pleasure or happilie followe the inuentions and deuises of other men whatsoeuer although these waies be neuer so common and frequented and as olde and ancient as a man can wish how euer they replie that these are not other waies but onely certaine pathes which bring them into the high way as those men dreame which make themselues beleeue that the merits of works agree verie well with grace and the inuocation of holy men departed with the office of mediation of Iesus Christ alone and his corporal and essential presence in the masse with the verity and truth of the bodie of Iesus Christ and with the ascension and second comming of him and other such conclusions necessarilie contradictorie yet notwithstanding not holding the right way after him they shal not find him at their iourneyes end and consequentlie they shall haue no other fruit of their trauaile then that which Esay speaketh of 29.13 and the Apostle Colos 2.18 Yee see then al false worshippes and religions condemned in one word of which the Apostle in that place of the Colos 2.18 handling this very matter setteth down three kindes The first is of those which are grounded vpon certaine vaine speculations hauing an appearāce of some great wisdom As whē at this day men ground the Intercessiō of Saints vpon this that men go not to kings princes but by mediators Item that if holy personages haue had credit with God being in this woorld they haue a great deale more beeing receiued with him into paradise Item that we must satisfie God in this woorlde or in the other Item that because the perfection of euerie estate consisteth in vnity there must bee one generall head in the administration and gouernment of the catholique Church or other like conclusions of theirs who forge and deuise a religion after their own fansie taking their humane discourse a very bad rule and squire to rule and squire out their building by The second kind consisteth in grosse superstitions and such as are manifest vnto all except it bee to them which are altogither blinde and so will bee Such haue beene from all time infinite maners of fancied things doings by which men haue dreamed first that their sinnes were thereby done forth and finally that God himselfe was endebted vnto them for them as are at this daie in the Church of Rome holy water holy waxe paternosters or beades going on pilgrimage certaine signes of the crosse certaine kinds of weeds attires other such bables in which there is neither sense nor reason neither with God nor with men The third sort was in the Apostles time of them which yet held and retained the Iudaical ceremonies willing to mingle them with Iesus Christ In the roume of this haue succeeded at this day the traditions of men and an infinit number of deuotions by which not only the commaundements of God are taken away and abolished and Christians brought into a most miserable seruitude and bondage but the grace also of Iesus Christ himselfe is vtterly made voyde and of none effect and there is nether doctrine nor sacramēt remaining vncorrupted Now al this is nothing els but to runne in vaine after straunge Gods although a man giue them not this name but that al this is disguised vnder these faire woords of seruing of God of the authoritie of the Church of Antiquitie and of good Meaning But in lieu of all this we are sent here vnto Iesus Christ alone and consequently to his holy and only woorde preached and wholly put in writing first by the Prophets according to the measure and dispensation of the times finally by his Apostles without being lawfull euen to the Angels themselues to chaunge any thing therein to ad or diminish the Church being founded and grounded vpon this ground-plat foundation and no other whatsoeuer Ephes 2.20 Apoc. 21.14 the whole Scripture also giuing vs most certaine witnes hereof which without this would not be sufficient for the barring and shutting out of all false doctrines and heresies which thing cannot be saide without great blasphemy Ye see then what are our listes what is our race and course and what the price is which is set for vs at the end thereof Neither doth this point concerne only the doctrine which is common to the whole true church but this aduertisemēt must also guide vs in al our particular thoughts deliberations and practises in which wee must alwaies demaund of God the addresse and direction of his holy spirit that we neuer go beyond him but alwaies walk after him hauing him and his commaundements before our eyes as we are taught at large
many places speake thereof alas vpon how much more iust occasion maie and ought the Christian Church to complaine of them who vnder coulour that they would deck and trimme her and make hir more faire and beutifull then her spouse had made hir haue arrayed her so ill And so hath shee indeede already made hir complaint hereof vnto her Bridegroome who hath begun in our time to heare hir and hath put it into the mindes of good Christian Princes and Magistrates to disburden her of those stincking and defiled gawdes to restore her vnto her natiue beuty in which thing God of his goodnesse inspire them farther and guide them with his fauour more and more to the ende that wee maie soone see the accomplishment of that which hath beene hereof foretold Apocal. 21. It remaineth we now speak of the second kinde of blacknesse proceeding as hath been said from the afflictions and incommodities which concerne the state of this present life This blacknesse happeneth vnto the Church according vnto the prouidence of God for diuerse reasons namely sometimes for the chastening or rather awaking of her when shee is as it were asleepe and sometimes for the proouing of her and for the glorifieng of God in the patience and constancy which hee giueth her all this notwithstanding bee it hee chastise her bee it hee exercise or prooue her as it is sayd Psalme 44. finallie turning to an happie and good ende for her Romans 8.28 But amongest all these afflictions those which are vnderstoode by the name of Crosse in the Scripture to witte the sufferinges for the name of the Bridegroome and for righteousnesse whether they proceede from within by domesticall enemies or whether they come from without by the persecutions of the open enemies of the Church are marked foorth vnto vs throughout the whole Scripture as singular deckings vp and excellent ornamentes of the Church of God and the most glittering Iewels hee giueth his spouse togither with fayth according to that which is said by the Apostle Philip. 1.14 in such sort as this is the true reioycing of the spouse Rom. 5.3 Matth. 5.12 Galat. 6.14 and elsewhere in infinite manie places of the Scripture And indeede the Church was neuer more beutifull and shining then vnder the Crosse the saying of the Apostle being verified by experience That the power of the Lord is made perfect in our infirmitie and weakenesse 2. Cor. 12.9 11 But this letteth not but that sometimes the Church in respect of the visible markes thereof and the eyes of men is as it were darckened and that so farre that it is not knowen to the most part of the woorlde for a time as if it were no more at all in the world whether a man regard the apparant beauty of it which is the publique exercise of preaching the woorde and of administring the Sacramentes or whether a man consider this goodlie order of callinges and of the discipline of the Church hindered and as it were broken off for a time by the violence of persecutions bee it within by the sway of heresies or without by the open enemies of the Church when both these kindes of blacknesse of which wee haue spoken meete together Such was the estate of the Church both by them within it and by them without vnder the horrible persecution of Pharao then when Moses was so ill knowen of his owne and afterward vnder a great part of the Iudges namely at the time of the warre against the tribe of Beniamin whē as the Scripture saith there was no gouernor nor king in Israel but euerie mā did what seemed him good in his owne eies Iudg. 21.25 as also vnder Ely the word of God being a very precious dainty thing at that time 1. Sam. 3.1 In the later time also of Saul and after his death vntil the second election of Dauid a man might see a terrible obscuring darkening of the true visible markes of the Church yea as it were a totall defacing of them in the kingdome of Israel vnder the persecution of Iesabel so farre that Elias was entered into this opinion that hee was left alone to serue God 1. King 19.10 And as for the kingdome of Iuda the state of the Church was brought there to that point that euen Iuda iustified Israel as Ezechiel vpbraideth her therewith Ezech. 16.51 And what could the seruice and worshippe of God bee vnder Achaz 2. Chron. 28. vnder Manasses 2. King 21. and 2. Chronic. 33. Finallie during the seuentie years of the captiuitie of Babylon whereunto was the name of the people of God brought And vnder the persecution of Antiochus vntil the purging again of the Temple And as for the Christian Church what was the desolation thereof in the most part of the world then when the Arrians for certain hundreds of yeares were a-flote bare sway But especially aboue the rest that desolation is to be marked which happened after the Emperors Maurice and Phocas both in the East where Mahomet and his successours haue so disfigured this spouse that yet to this present daie can shee with much adoe bee knowen and in the West by the Childe of perdition seated in the Temple of God beeing by this meanes verified and yet dailie prooued true that which the Lorde himselfe hereof hath foretolde Luk. 18.8 and the Apostle after him 2. Timot. 3.1 and 2. Thessal 2.3 and yet more clearly Apoc. 12.14 12 But notwithstanding it is to bee noted that as the Sunne beeing by the interposition of the Moone ecclipsed and darckened or rather hindered to cast his cleare beames vpon the earth by some mistes of cloudes for a time in respect of men leaueth not for all this to remaine in his owne nature full of light and of brightnes yea and it maie bee that some sharpe and cleare eies maie acknowledge and perceiue his beutie and brightnes amidst these mists euen so this spouse although such persecutions doe darken and as I may so say doe vtterly take away her natiue and ingenuous beautie yea make her to looke like a Moore or Arabian in respect of men who by this meanes know her not so is it notwithstanding that thorough this blackenesse of hers remayne certaine traces of beautie naie farther as white sheweth more white being laide neare vnto blacke so afflictions which are meant by this blacknesse cause her to shewe more bewtifull and faire both to her Bridegroome as wee shall see it in the verses following and vnto them which knowe her well as Saint Paul 2. Cor. 11.30 and Galat. 6.14 and 17. And this is the reason which mooued the spouse to say That shee is blacke and yet verie faire withall and that on one side shee is blacke as the Tabernacles of the Arabians and on the other side that shee is white and shining as the Tentes and Pauillions of Salomon Neither is it without great cause that shee speaketh in this place of Salomon opposed and contrarie matched with
I meane the reading and expounding of the text of holy Scripture to thrust thereinto an abominable confusion of dreaming sophistications some as vaine as curious others absurde others full of impiety in such sort that to be a Doctor in such a thing is no more but to bee farther off from pure and sound doctrine as the Apostle so diligently warneth vs 1. Tim. 1.4 and 4.7 while Satan goeth forward in the vtter ouerthrowe of all their Clergy hauing transformed them into shoppes brothels of Sodomitry and instrumentes vnto al sacrilege and simony 13 Finally to ende and perfect the mysterie of iniquity the great Bishop hath parted the spoile with Kinges and Princes whom he hath enchanted and bewitched in abolishing vtterlie the Lawful order of ecclesiastical elections and vocations And thus ye see vnto what good passe the Church of the Lord hath bin brought by them who of seruantes haue made themselues trayterous companions called no better then theeues by the Lord Mat. 21.13 If anie man saie that the Bridegrome of whom mention is here made spake not of thē which came so long after I answere that the spirit of prophecy in this place doth not onelie lead vs farther then vnto the time of Salomon but that a long time agoe after the time of Iosua as the historie of the Iudges doth plainely witnesse horrible corruptions were already entred in among the people of god which draue as it were this spouse out of her vineyard and possession As for the rest this woord of Companion seemeth ouer gentle in this matter the question beeing here not in this which wee before said of taking vnto a mans self some part of that which is properly belonging vnto the Bridegroome an outragious crime notwithstanding of treason but that which is much worse the capital poynt of this crime is the taking to a mans self the person of this Bridegroome and to put him foorth to possesse and occupie his place and in the place of this chast spouse to substitute this abominable strumpet which doth yet to this daie seduce and bewitch the kings and princes of the earth by the cup of her abominations and that with extreme impudencie and shamelesnesse in indeuoring to make men to beleeue that by such inuentions he is honoured from whom they hale and pul with al the maine and might they haue both the sceptor and the crowne 14 In such sort deale they with the Propheticall dignitie of our Lorde Iesus Christ calling their owne dreames and inuentions inspirations of the holy ghost as if that which hath bin declared by the Prophets and Apostles touching our saluation were not sufficient or might happily be in some point corrected and amenced In a woord when they are come so farre as to say write maintaine that they calling themselues the Church cannot erie in doctrine that their Pope cannot be deceiued and that no man liuing may say vnto the Pope though he should lead whole troupes of soules vnto hell sir what doe you when hereupon they cut and clip the doctrine of God as pleaseth them is not this to ouerturne from the top to the bottome the Propheticall authoritie of the sonne of God as much as in them lieth 15 As litle haue they left the Priesthoode of Iesus Christ whole and vntouched hauing added annexed vnto his expiation and satisfaction for our sinnes whatsoeuer came into their own brainsicke fancy as holy water chrisme oyle waxe spettle beades pilgrimages other such bables they could thinke vpon or deuise Briefely hauing gone so far as to forge a reall and substantiall oblation of Iesus Christ by the handes of their Priests for a satisfaction for the sinnes of the quicke the dead adding thereto notwithstanding the merits both of the liuing who are yet in the way and of the dead comprised in their Letanies and Processions vnto whom they haue attributed such store of merites that there yet remaine an infinite number of them to be sold and distributed for ready mony to all such as haue need of them things so strange and abominable that it is marueilous how there is yet found any so very a beast as to giue credit vnto them and anie so shamelesse impudent that hee will maintaine and defende such abomination 16 Now what shal we say of the Intercession of Iesus Christ vnto whom they haue added thousands of cōpanions though they place them in somewhat a lower and inferiour degree For they forge euery day new patrones and Intercessours giuing to euery one of them his state and charge of this or that Nay they haue doone this dishonor vnto the most blessed and holy Virgin Mary as insteede that her selfe calleth her selfe the Handmaiden of the Lorde to call her and cause her to bee worshipped as Queene of heauen our hope our mercifull Aduocate yea so farre as to bid her to commaund her sonne by the right and auctoritie of a mother and all this with such vnbrideled boldnesse and desperate presumption that they terme this honoring of God in his Saintes not perceiuing that euery prayer made vnto them who are out of this worlde placeth them in the roome of God in attributing vnto them of necessity that which is proper vnto God to wit the knowledge of our hartes and whatsoeuer wee say or doe here belowe which to doe is intolerable impietie besides that not contenting themselues with Iesus Christ alone for their intercessour it must needs be that either they doubt of his power or of his will towardes vs which incredulitie being directly opposed vnto faith without which nothing can please God naie whatsoeuer is without faith is sinne Heb. 11.6 Rom. 14.23 cannot but make all such prayers vnprofitable though there were no other fault in thē Iam. 1.6 In a word whosoeuer shall compare the auncient customes of Paynims with these deuotions of the Church which calleth it selfe at this daie Catholique shall finde from point to point no other difference betweene these two saue onely the names onely that these who haue so abused the seely worlde so nusled it in their superstitions calling darcknesse light in falsifieng the light of the Scripture are a great deale more inexcusable then the poore Paynims hauing abused nothing but the remnant of their natural light as the Apostle speaketh of them Act. 14 16. and Rom. 1.21 17 And thus you see who these companions are of whom this poore spouse in this place so bitterly complaineth desiring to be drawen out from among them and to bee brought vnto the true flock distinguished herein from them which she calleth flocks in the plurall number because that indeed there is but one true Church and vniuersal whereas these traiterous companions haue as many flockes as they haue sects according vnto the saying of the Lorde That hee which gathereth not with him doth nothing els but scatter Mat. 12.30 18 And as touching these words As shee which couereth or hideth her selfe they are expounded in
the true Church Behold on one side the Iewes on another side the Turkes who vaunt themselues that they haue the true religion As for the Turkes their Alcoran beeing newly forged it cannot be the track of this flock The Iewes now and since the destruction of their Temple policy haue some fayrer shewe but it is on a false title they vaunt themselues to haue on their side the God which Moses and the Prophets taught seing they acknowlege not but blaspheme him whom the Law and the Prophets lead vs vnto 12 Wee see on the other side howe they of the Romish Church do at this daie vaunt themselues make great crakes of their antiquity and succession of Bishoppes and of the Scriptures themselues the booke of the one and the other couenant Vnto whom we aunswere that the foundation of their hierarchie being in part forged vpon an humane inuention which finally degenerated into an open tyranny and their doctrine beeing directly and diametrally repugnant vnto the Scriptures of the Prophets and Apostles this cannot be the way trodden out by the auncient Church Apostolique what continuance of years soeuer and names of successours they alleadge Asmuch is to bee said concerning the Anabaptists and Libertines placing in steede of the Scripture their reuelations and dreames as also all both old and new or renued hereticks haue this in common that they hold not themselues within the limites and bounds of the doctrine of the Apostles and Prophets perfectly comprised in the holy and canonicall Scriptures which ought to serue for the text and commentary of his wil. 13 And this is the cause why the Bridegrome addeth that the spouse to finde the tracke of the true sheep after which she is sent must seeke after the cabbins or tents of the sheepheards meaning by these woordes the true Pastours of the Church whom we must discerne from the false by their woordes and writings and by their cabbins and tentes that is to say the retyring and resting place of this true flocke For indeede there is but one catholickeflocke that is vniuersally considered bee it great or litle But there are so many cabbins for the retyring vnto and pasturing of it as there are places in the which the voice of these true sheepheards Prophets and Apostles do resound and shall resound vnto the end of the woorlde by the mouthes of their faithfull successors to gather together and to conduct vnto the onely Pastour and sheepheard which is this Bridegrome the whole number and multitude of the sheepe 14 And it may also be that Salomon had a particular respect to Abraham Isaacke and Iacob who were indeed sheepheards as the most part of the ancient Patriarckes yea Moses himselfe among the Madianites and Dauid Psal 77.20 78.72 to the doctrine and family of whom the spouse in this place is sent backe being a thing without all doubt that they were indeed true Pastours sheepheards their doctrine the true doctrine their house excepting such as behaued themselues vnworthily and which were rather in the house then of the house as Ismael and Esaw the true Church of God And we may not forget that here is expresse mentiō made of cabbins of sheepheards according vnto the purport of the history it selfe namely that these Patriarckes did indeed dwell in tents as wayfarers in this worlde Heb. 11.9 We are therefore giuen to vnderstand by this word that we may not seeke after the Church in the outward shining of Towers Steepls nor other pomps and braueries of the worlde the Church of God being rather composed of the smal contemptible things of the world Luk. 14.21 and 1. Cor 1.26 as the head also thereof would bee borne in a stable and liue poorely and slenderly If on the contrarie side any man obiect the rich ornamentes of the tabernacle the magnificence of the temple of Salomon and the riches both of it as also of the people during his kingdome in whose raigne it is said that men made no more reckoning of siluer then of stones in Ierusalem 2. Chron. 9.27 I answere as touching the ornaments of the Leuiticall Priesthoode and the riches of the Temple that al this was a figure of the spiritual riches of the true Temple of God namely of our lord Iesus Christ vnder the paedagogie and A. B. C. of the Lawe which is now ceased togither with al that which depended thereon and as for the other riches I denie not but that the Lord honoured his people when it so pleased him with the blessinges and commodities of this life Godlines hauing the promises both of the present life and of the life to come 1. Tim. 4.8 I deny not also but that God hath called vnto his Church both rich and poore such and so many as it pleaseth him as the example of Abraham who was rich in whose Bosome poore Lazarus was may declare and witnes Luk. 16.23 but I saie that in al times the hall where the banquet is kept whereof mention is made in Luk. 14.13 hath alwaies beene filled rather with impotent folcke lame and blind taken out of the midst of the street then with the rich and pompous which are in kings houses Mat. 11.8 I saie farther that albeit neither riches nor pouerty are proper and essential marks of the Church yet so is it notwithstanding that smalnes basenesse of condition according vnto the woorld yea the crosse it selfe not the crosse of golde or siluer transformed into a most detestable Idol but the crosse which burdeneth the shoulders which is an enemie vnto the flesh is the ordinarie companion thereof But I saie also that the riche which were in the church were not of the church in the quality of men rich with worldly corruptible riches but in the quality of poore in asmuch as they vsed their goods so as if they vsed them not at al according vnto the saying of the Apostle 1. Cor. 7.31 and 1. Tim. 6.17 and became leane and thinne to passe thorough the eie of the needle Mat. 19.24 laying up their treasure in heauen Mat. 6.20 according vnto the example of Dauid that good and truly rich king Psal 16.5 Finally I saie that the buildinges and vessels of the Church ought to be agreeable with the doctrine taught in the true Christian Church which condemneth all superfluity and worldlie pompes and applieth the goods of the Church to the liuing stones thereof as the practise was in the Apostles times Act. 4.35 and in those times when the Pastors were of golde and the Churches and the vessels thereof were of wood 15 This then hath been and yet is an enormous fault committed by the auncient fathers since the time of Constantine to suffer and much greater to exhort Kinges and Princes to found and build Churches with such excessiue cost seruing for no other thing but to condemne both the doners and demaunders poynting out as it were with the finger the ambition of the one and the
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
nor anie Church at al. And yet the humanity and manhood of Christ began not actually to bee before then that it was conceiued by the vertu of the holy ghost in the womb of the most blessed virgine This I confesse to be most true and yet I saie with the Scripture that Iesus Christ which name importeth together with the quality of an onely mediatour that which is absolutely and necessarily required namely that he bee apprehended and considered by faith true god and true man in one only person not onely was but was also sacrificed from the beginning of the woorlde seeing that the Church beeing from al eternity elected and chosen was not saued but by him Apoc. 13.8 And these things are easily agreed and accorded if we consider diligentlie that which is said Heb. 11.1 namely that faith that is to saie this gift of God through which euery faithfull one assureth himselfe of his saluation by that onelie mediator Iesus Christ true God true man causeth that which the beleeuer hath not yet but by hope to be vnto him alreadie as it were present in beeing and sheweth him I meane vnto the spirit of the beleeuer that which he seeth not The humanity therfore and manhood of Iesus Christ without the which he should not bee our mediator nor the obiect of our faith was not in nature in Salomons time nor many ages after but yet notwithstanding was really effectually present in respect of the eies of faith whereof Saint Paul is a witnes ouer and besides that inuincible reason which I haue before alleadged who calleth Christ him whom the fathers tempted in the desert 1. Cor. 10.9 and saith that the fathers being in the desert did eat the same spiritual meate and dranke the same spiritual drinke which we doe to wit Iesus Christ Now Iesus Christ to come and Iesus Christ come which was to be borne and to accomplish whatsoeuer was absolutely requiâ—â—â—â—nto our saluation and which was borne and hath accomplished it in his time are not two Iesus Christes as also there neuer was nor euer shal be anie more then one god one faith and one Church the difference therefore consisteth in the diuerse dispensing and manifesting of Iesus Christ and not in the essence of him whereas Abraham could not see the day of this Bridegrome and Lord but he saw it by the eies of faith though Christ were not yet actually in nature Ioh. 8.56 This is it which the spouse meant in this latter verse praying this Bridegroome that hee returne vntil the wind of that daie arise and the shadowes fly awaie calling the condition in which they were shadowes namely during the time that this Bridegroome shewed not himselfe but vnder the shadowes and figures of the Lawe ceremoniall Heb. 10.1 the substaunce of which to wit Iesus Christ Col. 2.17 appeared not but afar off Heb. 11.13 not that there was not light enough through this shadow to conduct the Saints vnto the light of glory according vnto their measure seeing this light is called the bosome of Abraham Luk. 16.22 but obscure in comparison of this great day which hath brought this spouse vnto vs comming in person and declaring vnto vs clearly and particularly the whole counsell of God his father touching our saluation Ioh. 15.15 Mat. 13.17 as he did afterwards by his Apostles yet doth shal do vnto the end consummatioÌ„ of the world by his true pastors and Doctors Eph. 4.11 in such sort that wee must distinguish the shadow of this night from that which is called the shadow of death whereof mention is made Esai 9.2 wherein we are al of vs borne Eph. 2.1 11 And we must heedfully obserue this manner of speach vntill the wind of that daie arise which is taken from that which naturally hapneth and commeth to passe namely that when the daie beginneth to break some smal wind is wont to arise which proceedeth and commeth from the beames of the Sun beginning to chase and driue awaie before it the grosse and thicke vapours of the night which winde is compared to this great and incomprehensible vertue and power of the holie Ghost which stirreth and as it were bloweth on the world togither with the light of the gospell to enlighten or rather to creat the world anew Esai 65.17 I meane by that wind which was sent vnto the Apostles which shal neuer cease to blow vnto the end and consummation of the world Act. 2.2 Matt. 28.20 and Act. 20.28 So in the creation of this corruptible world it is said that it stirred and moued it selfe vpon the waters as it were warming and cherishing them to hatch as it were and breed thence the creatures which were after formed of them by the which vertue also they are yet maintained in their beeing which either faileth or is renewed by the want and presence hereof as it is said in the Psal 104.29.30 12 But what is the cause the spouse vseth here the woord of returning For this presupposeth some retire withdrawing going before And this is the reason why some haue taken this woord as if returne were as much as forsake me not But it is better we keepe the signification of the worde notwithstanding with some declaration of it For to say the tueth the Bridegroome did neuer vtterly forsake this spouse no not when she for the most part forgot herselfe her duty greatly for which reason we shall ordinarily finde in the Prophets in one the same Prophesie the wound of chastisement and the medicine of grace neuer befalling the like to Sion as vnto Sodom and Gomorrha Esa 1.9 But because he is neuer so neare at one time as at an other not onely when the drawing backe is on the spouses side Ier. 2.3 but also when it pleaseth the Bridegrome so to proue his spouse Psal 44.1 as the Lord hath thought it good to make his trueth to shine in the worlde more in one time then in an other as it is to be seene in the ancient history especially from Iosua vntil the time of Dauid this is the cause why the spouse beseecheth him to approch nearer and nearer as also how euer it be the Lorde for his part hath doon though the one halfe hath more more abused this grace fauor of his This is theÌ„ that praier which we in like maner should daylie make beseeching the Lord who iustly seemeth to draw himselfe from vs by little little hauing verily takeÌ„ out of the world within these fewe yeares so many great and excellent lightes of his Church who might yet haue continued because we were not woorthy of them that it wil please him to approch and draw nearer againe vnto vs then euer before 13 Finally this surname or name of addition which she vseth calling them craggie or cleffie Mountaines as beeing full of downe-falles hollow places in which the chamoyse and other beastes of marueilous and almost incredible agilitie are mounting and
alwaies made stil wil make him the Iudge who shall iudge vs all by his holy word as touching their life ours wee confesse that as for vs wee haue but too great occasion to hang downe our heades as for them the heauen and the earth knoweth too well what their merites are 9 The spouse addeth that which is properly belonging vnto this matter saying that when shee found not her Bridegroome in this bed where shee sought him shee rose to seeke him whom shee so hartily loueth where euer he were Now to creepe into her bed and there to lie groueling and to rise are thinges cleane contrarie the one to the other and indeed it is not enough to condemne that which is ill but wee must like and approoue that which is good and practise it What is then to rise out of her bed It is to quit and forsake al thinges without exception togither with which we cannot enioy Iesus Christ that is to saie to renounce a mans selfe which is the A.B.C. of Christians Matth. 16.24 It is to put out one eye and to cut off one arme to enter rather one-eied maimed into the kingdom of this Bridegrome then hauing two eies two arms to be cast into hel fire Mat. 5.29.30 it is to leaue al things to folow after this Bridegrome according vnto the exāple of his true disciples Mat. 19.27 it is to follow the example of that thrise happy merchant who sold al that he had to buy the perle be found Mat. 13.46 it is to be ready in the banquetting hal and not to be hindered and kept thence either by farme or tillage or marriage Luk. 14.16 it is to to loue neither father nor mother nor country nor kindred so much or more then God Gen. 11.33 Deu. 33.9 and not to become a monk as some one of the auncient not so aduisedly said although the monkeries then were as far distant from those of our daies as the Moone is distant from the earth though they were euen then to say the truth in some poynt lunaticke and fantastical but to follow Iesus Christ that is to saie to stick vnto this Bridegroome in exercising euery man his lawfull calling in all honesty and holines To rise then out of bed is not simplie to chaunge our place but it is as I haue said to quitte and forsake all thinges which may let and hinder vs from that which concerneth the peace of our consciences so consequently our saluation to keepe on in the right waie if we be once in it and to find it out if we bee straied from it and that not onely to follow in general the vocation common vnto al Christians most excellently described among other places Phil. 2.1 but to the end that euery one in special folow his vocation as we haue an expresse commandement to that purpose 1. Cor. 7.20 and according vnto the example of Dauid who hauing this in particular charge to finde and assigne the place for the building of the Temple God punish me so and so saith he if euer I enter vnder the roofe of my house or ascend vp into my bed if I suffer mine eies to sleep or shut the lids of mine eies before I find out a place for the Eternal an habitation for the mighty one of Iacob Psal 132. 10 Let all the elect therefore of God as many I meane as he hath created in a desire of finding him whē they are asleep in this peace of the false Church learne of this spouse to say truely and indeede that there is no commoditie nor appearance of ease shal stay me but I wil leaue them and get me out of my bed to finde him on whom my heart is settled and planted And let those who haue found him take heed how they set their mindes vpon temporall blessings though godlinesse haue the promise of them also 1. Timoth. 4.6 or to make their account that things once well ordered shall so continue stil in the Church or discern the true Church from the false by an outward shew of some great estate neuer so well vnderpropped in the opinion of men but take heede betimes vnto themselues that this Bridegroome in whom consisteth the true peace Matth. 12.29 neuer leaue them but that they continue stil members of that true Church of which it is saide That happy is the people whose God the eternal is Psalm 44.15 To the attaining whereof confessing before the Lorde our too continuall negligence vnthankefulnesse and rebellion we wil craue pardon and mercy at his handes as followeth Almighty God c. THE XXIIII SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 2. and 3. verses 2 I will rise therefore saide I and will goe about the City through the streets through the greater places wil seek him whō my soul loueth I sought him but I could not find him 3 The watch which go about the city found me I said saw you him whō my soule loueth 1 That the Lord suffereth not himself to be found incontinentlie of his amidst the confusions and desolations of the Church is for no other cause but to make himselfe to be so much the more ardently and earnestly sought after 2 It is neither to the greater number nor vnto that which is most commonlie receiued that we are to keepe our selues to find the true Church 3 The certaine infallible and perpetuall mark of the true Church is the doctrine registred by the Prophets and Apostles 4 The truth continueth firme and stable in the true Catholike Church opposed vnto the Hereticall but it shineth not alwaies alike nor is alike knowen 5 The doctrine of the Apostles and the Catholique Church are vnseparable and is a testimony one vnto the other 6 The holy scripture ought to serue for text and interpretation 7 The spirit of truth was neuer tyed without any exception vnto the Leuiticall ministerie 8 Wherefore the spouse went her way farther without staying the watches answere 9 The spirit of truth is not tyed to thē without exception who sit in the chayre of the ministerie of the gospell 10 The holy scriptures are in all times irreproueable Iudges of the true Christian doctrine as it appeareth by the testimony of Iesus Christ himselfe and his Apostles 11 Bare personall succession is not to be stoode on though the outward forme bee therein obserued 12 This doctrine being well practised breedeth no confusion in the Church 13 The horrible disorder brought in confirmed in the Church by the Apostatical See of Rome that they are neither heretiques nor Schismatiques who haue seuered themselues from it by extraordinarie meanes sent of God 14 The conclusion shewing how we ought to behaue our selues in this behalfe VPON Thursday last we learned how the spouse awaked by the spirit of god who formed in her an holy desire of seeking him againe
such a church is called hereticall that is to say grounded vpon a doctrine which a man hath chosen and taken vnto himselfe and which agreeth neither with that which is Catholicke nor with it selfe but is often times diuided into so many peeces as there are braines giuen vnto their owne priuate and particular sense hauing all of them this in common that they goe astray and wander from the Propheticall and Apostolicall truth I knowe that all this is applied against vs by the aduersaries of our time who for this cause cal our Church new and giue vs such titles as like themselues best not perceiuing howe themselues cut their owne throats calling their Church the Catholicke Church except they can shew vs that Rome and the whole world are all one but the controuersie would be soone ended if men would but harken vnto reason I saie therefore that accordingly as it pleaseth God to shew his iudgements vpon the vnthankefulnes of the world or of his mercy to spare mankinde the true Catholicke Church hath sometimes shined foorth and appeared in her bewtie but not alwaies aboue the false and heretical the painted disguised strumpet counterfaiting the chast spouse of Iesus Christ so well and displaying the beames of her outward bewtie so magnificently for the most part that all both great and small take her to be the true thereupon the poore spouse which is the true spouse indeed is forced to retire into the deserts vntill the time of indignation be past Esay 26.20 Apo. 17.14 That this is so it cannot be denied but that a man shalbe conuicted by the whole historie of the Church and by that which wee see at this day with our eies Thence I conclude that the multitude and the greatest and apparant number is a most false marke of the true church but without standing either on few or more we must keep vs vnto this infallible point that the true Church and worthy of the name of Catholicke and vniuersal is that which maketh a true profession of the doctrine preached entirely registred by the Apostles to be the onely rule of trueth vnto the whole company of the elect 5 These two names therefore of Apostolicall doctrine and Catholicke Church are both of them so inseparable agree in such sort that the true Church is by this true and essentiall marcke distinguished from the false againe the true church beareth certaine marckes of the seede whence shee was conceiued 1. Pet. 1.25 6 And to the end that they reply not hereupon that the one and the other assembly may alleage the same text of the bible I answere first that the false Church maketh no reckoning of keeping herselfe wholly to the holy Scriptures secondly that the Scripture ought aswel to be the commentarie as the Text and that al interpretation of Scripture being referred vnto the articles of faith as vnto a certaine and infallible rule to discern that which is true frō that which is false as being the abridgement of the whole Scripture it wil be alwaies easie not to be deceiued except a man wil himselfe Thus you see what we are to think of the cōmunalty of the greater number which cried in Christs time away with him away with him crucifie him which is opposed vnto that which Iesus Christ calleth litle flocke Luk 12.32 But let vs see whether the spouse haue any better direction 7 Shee saith then in summe that going so through the City she was found by the watch she asked thē if they could tell her any tidings of this Bridegroom and saith not what aunswere she had of them but it appeareth sufficiently by that which foloweth either that they answered her nothing or that without staying their answere she went her way farther Now who are they I pray you of the watch but those who haue the charge of watching ouer the City of God And is it not expresly said that the lippes of the Priest are the keepers of wisedom because he is the messenger of god Mal. 2.7 And vnto whō did the Lord command his people to resort to be resolued in a case of difficulty touching the interpretation of the Law but vnto the Priests Deut. 17.8 yea to aunswere vnto it according vnto the Law which they might not ad vnto nor diminish Notwithstāding we see here that the spouse found her Bridegroome no more among these then in the open places streets of the city the reasons this that there is great difference between considering of a charge such as it is in it selfe and considering of it as they discharge it on whom it is imposed Moreouer albeit the Lord hath established an order wherein hee declareth his blessing yet notwithstanding wee may not tie the holy Ghost entirely vnto them either who are called by an ordinary vocation or vnto them who haue the place thereof because that as the Lord in his mercie giueth true pastours and teachers for the gathering together of the saintes and for the worke of the ministerie to the building of the body of Iesus Christ Eph. 3.12 so doth he also in his anger giue false Pastors with strong delusion and the efficacie of the spirit of errour 2. Thess 2.11 punishing by that meanes the contempt of his holy woorde As in that which concerneth the society of men in this world God giueth good princes and gouernours 1. Timot. 2.2 and Psal 72. and on the other side he punisheth and chastiseth the people taking his spirite from their princes and gouernours Psal 76.13 this holy ministery notwithstanding considered in it selfe remaining in that estate and forme in the which God established it as also the estate of Kings and of other Magistrates although the tyrantes abuse it Esai 3.4 and 56.10 Osee 13.12 Ier. 23.11.14.15 Brieflie the whole Scripture is full of such testimonies of Kinges and reproches of Prophetes and Priestes And if wee come to the proofe heereof by experience who were the greatest aduersaries of the true Prophetes Ier. 26.7 who conspired against God prophaned the Lawe couered and maintained the sinnes and iniquities of Princes Ezechiel saith they were the Prophets Priests Ezec. 22.25.26.28 Now let vs take an account of the Priestes which built and how many pullers downe and destroiers shal we find for one builder In a word by whom was the corner stone reiected By them which are called builders not that they were such but they should haue bin Psal 118.22 Matth. 21.42 Who interdicted the Apostles the preaching of the gospel opposing themselues directly against God Act. 4.5 and 5.21 In summe the spouse speaketh heere of wicked husband-men of the vineyarde who after they had killed the seruantes of the Lord in the ende slewe the heire also 8 Wee maie not maruell then that the spouse found as little comforte by the watch as shee did in the open places of the Cittie beeing a thing most certaine and assured that if the poore Church of God hauing amiddest these straites of
to make satan iudge of the truth But he saith Search the scriptures Ioh. 5.39 credit the testimonie of Iohn or shew wherin it is false Mat. 21.25 which thing we haue done and counsailed others to doe at this day not to erect and set vp aultar against aultar as they falsly slaunder vs but to set vp the aultar of the Lord that is his holy ministery against the aultar of Damascus for the perfourmance whereof the Lord hauing aided with his grace many princes and potentates to follow the example of that good and holy king Ezechias the Lord hauing likewise raised vp in our time Eliasses and Eliseusses what should they else do but separate themselues from such pollutions and betake themselues vnder couert who are not among the pharisaical leauen simply but in the faire midst of the confusion of Babylon as this name was giuen the City of Rome in Saint Peters time if we wil beleeue the auncient expositors on that of Saint Peter 1. Pet. 5.13 and which name manie of the ancients after Saint Iohn haue most clearely applied vnto the Church of Rome in their time For I pray you if the Prophetical scriptures were sufficient in the time of Iesus Christ to make him throughly to be known and to cause al contrary doctrine to fal and vanish away the Apostolical writinges and scriptures haue they empayred and diminished this clearnes or haue they not rather bin as the sun rising after day break If the Baptisme of Iohn which was nothing else but the daies morning was sufficient to direct them whom Christ sent back thither Mat. 21.25 and Act. 19.30 ought we now to seek any other text or glosse then so authentick a testimonie sealed by so manie miracles and so faithfully registred in those writinges which wee call the newe Testament 14 In a word therefore in a time of such horrible darknes it is not vnto these false leaders that hee must seeke who will not be deceiued but he must goe farther and seek being destitute as it were of al ordinarie meanes vnto the Lord himselfe to bee nourished as it were in a desert And this we are taught in the historie of Elias who was nourished all the time of the first yeare of droughts by a Rauen 1. King 17.4 and afterward by a poor Sydonian widdow 1. King 17.8 and who afterwards by the strength of one meale walked fortie daies and fortie nights 1. King 19.8 By which example it is shewn vs that the Lord in such and so lamentable a time nourisheth those who are his though they be sometimes so scattered here and there that they cannot know one another 1. King 18.13 and 19.10.18 that is to saie he nourisheth his Church in that litle harbor of his vntill the time of his indignation be ouerpast Esaie 26.20 when the ordinarie minister is cut off as it came to passe in the time of our fathers in the East and West Church vntill such time as it pleased the Lorde to awake his spouse and to shew what difference there is between the vtter exterminatiō of Sodome and the visitation of Sion Esa 1.9 pittying the ruines thereof building it vp againe Ps 102.14 Which thing our time might haue taught vs and doth yet teach vs euery day to the end we acknowlege the great wōderful miracles of God which haue hapned since within these 60. yeares onelie and to pray vnto him daie and night to perfect this deliuerance of his people for the loue of his holy name to whom be al honor and glory for euer According vnto this holy doctrin we wil demaund of him grace and mercy as followeth saying Almighty God c. THE XXV SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the fourth verse 4 When I had past a little from them then I found him whom my soul loueth I tooke hold of him and left him not till I had brought him into my mothers house into the chamber of her that conceiued me 1 They who cal themselues the watch and watch are not good watchmen for al that 2 The Bridegroome causeth himselfe to be the better sought after by not suffering himselfe to be found at the first 3 An aunswere vnto diuerse temporisers or time-seruers opposed vnto the diligence of this spouse and what we ought to answere them who obiect the different opinions and diuerse interpretations of the Scripture 4 It is not enough to find that we seek after but we sease and laie hold on it hold it fast wherein haue beene diuerse faults heretofore and yet are committed 5 The loue of the Bridegrome guideth the spouse to seeke after him and to finde him 6 True faith is the onelie hand which reacheth after the spouse and seaseth on him 7 In what sense it is saide that the spouse hath a mother vnto whose house shee retireth her selfe with her Bridegrome 8 An application of this doctrine to the controuersies of our time 9 In what sort the Bridgroom is found of the spouse out of this house 10 In what sense it is saide that the spouse brought in her Bridegroome into the house of her mother 11 Howe wee must first necessarilie enter into the house and afterwarde into the Chamber of this Mother 12 An exhortation for the thorough practising of this doctrine IT hath bin shewed in the Sermon before what diligence the spouse vsed in seeking after this Bridegrome of hers who seemed for her to bee lost and how shee found him not in the open places nor could heare anie tidinges at al of him of the watch whereof we haue largelie entreated There remaineth notwithstanding one difficultie more in that wee said that by this watch were meant the false Pastors of the Citty of God which is the house of this spouse namelie the Church whereunto it seemeth that this which is here said is directly contrarie to wit that this watch was not asleepe in their priuate houses for had it been so the spouse had not met with them as neither would shee haue made this demaund vnto those which had been asleepe but that she found it where it should be to gard defend the Citty round about which thing the false Pastors are not wont to doe whome a man shal find rather in their beds or at table or in the stewes or anie where else then in their corps degard I aunswere that there are in general two sortes of these false Pastors for some of them are more shameful and detestable in their whole life and making their vices the onely trade of their life they shew themselues publickely and openly for such as they bee others there be to wit such are of the richest and wealthiest sort who are Church-robbers haukers and hunters dronkards fornicatours adulterers hauing no other god but their belly brieflie such as Bernard describeth the court of Pope Eugenius which is since nothing mended but hath
earth there to be tied without exception 2 The King himselfe hath built this Coch aswel vnder the olde as the new couenant by those chosen woorkmen of his without being euer lawfull for men to ad thereto or chaunge anie thing or else to take awaie anie thing in respect of the bodie of this Coch which is the doctrine 3 Neither in respect of the charges thereunto belonging neither in regarde of the manner of guiding and conducting it 4 A more ample declaration that God neuer gaue ouer the vniuersall gouernement of this Coch to anie one certaine place no not to Ierusalem it selfe without exception 5 The tyrannie of the false Church of Rome ouer al Christendome 6 The Cedar wherewith this Coch is built representeth the sure continuance thereof against al the stormes and tempestes of the world 7 The Prophets and Apostles are the pillers of siluer of this Coch maintained and preserued by the faithfull Doctors and Pastors their successors and in what sense this woord of foundation is attributed vnto them 8 Iesus Christ is the bottom of gold of this Coch bearing vp and sustaining the pillers themselues 9 The couering of purple of this Coch is the heauenlie power of God who couereth it and defendeth it from aboue 10 A reprehension of them who haue their recourse to any thing besides 11 The testimonies of Gods loue and dilection contained in the sacred histories are the ornamentes and picture tables of the in-side of this Coch on euerie side OF the bed of the Bridegroome we haue already spoken nowe there is heere made a most magnificent description of his Coch according vnto the whole frame and building thereof whereas concerning the bed there is no speech but in generall and of the gard about it The reason thereof is because that to say the truth that repose rest which is figured vnto vs by that bed in which the Bridegroome doth yet stay for expect his spouse there to rest with him for euer in perpetual blisse felicity 1 Thess 4.17 is yet vnknowen vnto vs naie is incomprehensible hauing receiued nothing yet but the pledges thereof but the Coch representing vnto vs the holy ministery of the word of truth and of life ought to be perfectly knowen vnto vs that it may bee set vp and vsed among vs. Moreouer in that the Coch is added vnto the bed it sheweth vs if we consider of the ancient couenant that the bridegrome had in such sort erected and set vp his bed in that Temple and the seat of his kingdome in Ierusalem where he said he made his dwelling place Psal 132.13.14 that notwithstanding hee woulde make as it were his progresse throughout the whole country for which cause not onely the Citties of the Priestes but the families also of the Leuites were dispersed heere and there throughout the whole country as the sacred history sheweth vs. But it was indeed especially vnder the new couenant ratified by the comming of the Bridegroome that he indeed walked and made his progresse first in person throughout the whole countrie ceasing neither daie nor night preaching vnto the woorld the ioyful tidinges of the perfourmance and accomplishment of the promises Act. 10.38 and the true yeare of Iubilee to be put in the possession of our true heritage Esai 61. and sending after his ascending aboue the heauens his Apostles and after them Pastors and Doctors for the gathering togither of his elect from all the foure corners of the world Eph. 4.11 But this ministery being in such sort polluted by litle and litle for many hundreds of yeares that in the end this Coch of the Bridegrome was made the throne of the whore which sitteth vpon the seuen hils the Bridegroome hath in our time after so long an interruption restored it againe hauing harnished it anew ioyned his horses vnto it hath trauersed a great part of the world in it to enlighten the eies of the blind as the Poets faine that the sunne guiding his chariot from East to west giueth his shining light vnto the worlde Such is then this Coch the description whereof we are more nearly and more particularly to consider of 2 First therefore it is said that Salomon himselfe made himselfe this Coche to teach vs that whether wee consider the doctrine of truth for the publishing making knowen whereof this Coche was made or whether we regarde the whole furniture and direction thereof it is he that must set downe the order and as I may say the Carpentership he must pinne it and fit it throughout and he must after teach the Cochemen the manner and order how he will haue it ruled and gouerned Wherein there is a double fault cōmitted The first is in them who will build frame this Coche after their owne fancie and appetite keeping themselues no farther then liketh them vnto the ordinaunces and prescriptions of the bridegrome the other is in them who confesse indeede that as for the manner and fashion of this Coche in generall considered there must be nothing but that which is correspondent vnto the patterne which the bridegrome himselfe hath left vs not in chalk onely but in liuely picture and pourtraite in his holy scriptures But for the direction of this Coche some are of opinion that they must followe the ancient customes of the fathers taking away onlie such abuses as afterwardes came in others thinke that because of the contrarietie of circumstances of places times and persons God hath left it in the power and libertie of the Churches to appoint and ordaine the whole ordering according as they iudge it to be expedient prouided alwaies they tend vnto the right end and marke they ought And the grounde of all this is that God doth it as it were by himselfe which he doth by the ministerie of them whom he setteth a worke in his name whether they be Pastors or christian Magistrates I allow well of this ground for otherwise what shall be saide of the auncient Church which went before the comming of the Bridegrome in person and of the Church which followed the ascension of the Lord into heauen which shal continue vnto his second comming in person And he that would gainsay contradict this should find himselfe conuinced by the whole scripture but I deny the cōsequēces which are drawen from hence Now to aunswer distinctly of both these points I meane that of doctrine and afterward that concerning the gouernement of the Church I say touching the first that being a thing most notorious that flesh and bloud Mat. 16.17 that is to say the spirite of man such as it commeth into this world as the Apostle speaketh 1. Cor. 2.4 cannot reuaile or comprehend that which is the onely and true foundation of the doctrine of saluation that is to say of that which is necessarily absolutely necessarie vnto the saluation of all such as are of yeares of discretion as the Creede of Athanasius doth witnes and
vnited by faith with him we should bee found in him with that vprightnesse which the Lawe requireth of man Rom. 8.4 I meane by meerely free Imputation Secondly this same Iesus Christ drawing vs vnto himselfe by his holy spirite formeth in vs both to will and to doe Philip. 2.13 being made and created anew in him vnto good works which he hath prepared to the end that we should walk in them Ephes 2.10 It is then this only Priest apprehended by faith in whom wee find such and so perfect a cleansing of this original staine the same being imputed vnto vs that the mortifying of this same corruption in vs and the spiritual vertue power fighting in vs are at a combate within vs against the relicks of our pollution whilest we wait for our ful incorruption glorie in bodie and in soule vntil the latter comming of the lord Rom. 1.24 Gal. 5.17 1. Cor. 15.28 whē he shal crown of his grace mercy his works in vs 1. Cor. 15.58 2. Tim. 4.8 This is then the summe of the Article of our Sanctification whereof we haue the seale in holy Baptisme in which the water representeth vnto vs the blood which was shed for the remission of al our sins together with the vertue of the holy ghost abolishing burying the old man corrupted and forming in vs that new man to increase in vs from day to day Rom. 3.4 Gal. 3.27 Coloss 2.12 1. Cor. 3.21 Cleane contrary vnto all this our aduersaries teach vs first of all the merits of preparation saie grace must preuent the remnant of our nature not altogether slaued vnto sin but only feebled and yet still in some sort free so that there is a concurrence of this nature of grace and thence they drawe an heape of those goodly merites whereof they haue a store-house full to sell to euery one that will buy Farther they say that originall sinne is really abolished by the water of outwarde Baptisme and by the vertue of the wordes pronounced together with their Chrisme and other ceremonies Asmuch say they of all actuall sinnes going before Baptisme in those which are baptised at yeares of discretion whether hee which is baptised beleeue or vnderstand what baptisme meaneth or not prouided onely they be not in mortall sinne as they call it And thus you see how these braue doctors faile most absurdly blockishly in this so necessarie an article first in beeing ignorant how great and deadly our originall maladie and sicknesse is secondly sophisticating corrupting the sole and only remedy against it both in blending with it that which is naturally in man and in attributing vnto the water to the sound of wordes and finally to their own inuentions that which cannot be giuen vnto the Angels themselues but we must substitute and place them in the seate and roome of this only high-priest 8 There remaineth the point of Intercession which is asmuch to say as Interuention or a comming betweene to put himselfe between God his father them who cal vpon him in spirit and in trueth which these goodly doctors doe so expound as if Iesus Christ were vpon his knees before his father receiuing our requests and supplications according vnto the manner fashion of the princes of this world who haue their Referendaries or masters of Request contrarying herein themselues who in their Letany say not vnto Iesus Christ Pray for vs as they craue of their saintes departed this mortality but haue mercy vpon vs. And that vpon great right For Iesus christ hauing in the execution of his priesthoode here belowe prayed so earnestly and feruently for vs and for the whole Church vnto the end of the world as wee see him to haue done especially Ioh. 17. and hauing beene without doubt heard for euer mediating the oblation once made afterward by him for the full abolishing of that which put a diuision between God and vs hath no neede any more to make new praiers for vs seeing he hath now all power of the father to gouerne vs to grant vs all things we require but it is said that he maketh stil Intercession for vs because the vertue and force of his oblation is alwaies present before God as also because all the praiers of the Church which is yet here belowe are made in his name in whom alone also they bee receiued and sanctified by his mediation and Interuention betweene the father and vs. Nowe in lieu of this Doctrine testified and verified throughout the Scripture hauing made notwithstanding a Referendary and master of Requestes turning themselues suddainly cleane backward and considering of his maiesty glory they teach that it were marueilous presumption to goe directly vnto so great a Lord of Lordes and King of Kinges and therefore say they wee must first speake vnto others to haue accesse vnto him as a man that will haue accesse vnto a King will speake first with the Vshers of his presence or with the groome of his chamber or other his fauorits And who are they Here nowe euery man according vnto his priuate deuotion hath power to chuse himselfe a particular patrone beside the generall amongest which they attribute the soueraigne place vnto the blessed virgin that by her motherly autority to commaund And here euerie ones merits are proposed and their particular commissions of healing this or that disease And whereupon I pray you are all these Intercessions grounded Not vpon any word of God not vpon any example of the Prophets or Apostles or any other of their time not vpon reason seeing this cannot be done but we must attribute vnto these Intercessors that which is entirely proper and belonging vnto the diuinitie and Godhead alone without which Iesus Christ himselfe should be il in vaine called vpon as we haue before shewed al this notwithstanding this hath by little and little slipped into the Church by the efficacy of that spirit of error which they vsed who resisted Ieremy keeping themselues to their queene of heauen Ier. 44.17 as they of whom wee now speake holde themselues to theirs And what I praie you hath brought in this cursed ouerthrowe of the true inuocation of God in Christendome but the distrustfulnes of the fauour and good will of our Mediator towardes vs And yet what shall wee find either in heauen or in earth which hath giuen vs or coulde euer giue vs such assured testimonies of his loue and dilection For wee cannot so much as praie as we ought without he doe first preuent vs by his holy spirit Rom. 8.25 so far is it that there can be anie more prompt and readie then he to help vs. Now no praier proceeding from distrust or from our only imagination bee it forged anew or retained by an euil custome can bee acceptable vnto God Iam. 1.6 and Ioh. 4.22 and therefore aboue all thinges is this holie assuraunce vpon the onely truth loue and power of the only mediator recōmended vnto vs Heb. 10.19