Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	church_n	day_n	indulgence_n	5,335	5	12.6268	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09998	Master Bezaes sermons vpon the three chapters of the canticle of canticles wherein are handled the chiefest points of religion controversed and debated betweene vs and the aduersarie at this day, especially touching the true Iesus Christ and the true Church, and the certaine & infallible marks both of the one and of the other. Translated out of French into English by Iohn Harmar ...; Sermons sur les trois premiers chapitres du Cantique des cantiques. English	Bèze, Théodore de, 1519-1605.; Harmar, John, 1555?-1613.	1587 (1587)	STC 2025; ESTC S101752	345,082	450

As for the other kinde of the lawe concerning the outward diuine seruice the spirite of errour hath done the cleane contrary tending notwithstanding vnto the same end For hauing abolished the Lawe morall which should notwithstanding be perpetual he hath cleane contrarie found the meanes to establish the Lawe ceremonial knowing that Iesus Christ had imposed an end vnto it and this dessein of his hath he executed by a marueilous sleight which hath deceaued those of the better sort For if he would haue persuaded them that hee woulde set Iudaisme vp againe or retained Paganisme men would haue openly withstood him And therfore he obiected that the great simplicity of the outwarde seruice of God both in the ministerie of the word in the administration of the sacramentes would breede a contempt and therefore it would bee good to haue some petite matters beside not that this should be of the substance of the doctrin or of the sacraments but to make the thinges more commendable and men more attentiue and deuout This being once thought to be good by an efficacie of errour hee added that vsing withal some ceremonies of the Lawe not to Iudaize but to turne them vnto a a good vse doing the same soberly in certaine points like others without superstition or Idolatry would be a meane to winne the Iewes and the Idolaters the easier vnto the true religion Thence came holy-Water square-Caps Surplisses hoodes bald crownes chaunting of prick-song altars distinction of daies and of meates with the rest of the furniture of al that goodlie ceremonial seruice as if God had imposed an end vnto the legall ceremonies of which himselfe was the author to giue authority not vnto the Apostles who neuer ordained nor practised such thinges naie contrariwise established and recommended the true and pure simplicity aswel of doctrine as of ecclesiastical gouernement but vnto them who shoulde come after them to cut and clip off al at their pleasure If anie man will denie this the sight thereof discouereth the fact if wee conferre their inuentions with Moses and with profane histories True it is that touching this point they want no allegations of certaine bookes forged at pleasure but so doltishlie written that a man need go no farther for proofe of such forgeries And thus you see how the spirit of error by a iust iudgement of God hath serued his turne with the holie Lawe of God for the destruction of men and al vnder the shadow of establishing of it and teaching the right vse thereof a thing most miraculous and wonderfull how men could become so brutish as not to suffer a man to touch their sore so far are they from seeking after or desiring to finde or receiue a remedy 12 But touching the law morall the abuse there of appeareth most straunge in this that there is no one speciall commandement which hath not beene more openly ouerturned in Christendome then euer it happened in the synagogue of the Iewes as the reprehension which the lawe-giuer himselfe maketh doth witnes of them from point to point in saint Mathew chap. 5.6.7 But the fault is yet more daungerous in that that the vse and scope there of is turned vpside downe Which thing hath beene so much handled by saint Paul especially in the epistle to the Romans and to the Galathians that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more In summe the law sheweth vs will we or nil we what we owe vnto God and neighbour and that no man neither dischargeth nor is able to discharge his debt in this behalfe being vtterly vndone and made vnpayable by the naturall corruption of mankinde which thing notwithstanding neither exempteth him out of debt nor from the penalty adioyned vnto the contract which is euerlasting death For to thinke that God renounceth his debt without entire paiment made is to transforme God into man This is then an inexcusable follie to seeke after the saluation of the soule by the obligation of death that is to say in the lawe morall which argueth our condemnation and which can vse no other language vnto vs then his tenor importeth And yet notwithstanding this is the foundation of the hope giuen of finding in a mans owne merits or those of an other whereof a man may furnishe himselfe for ready money vnto the distributer that which is found as we will anon declare in Iesus Christ alone hauing satisfied for vs in carying our sinnes vpon the tree 1. Pet. 2.24 and accomplished al righteousnes for vs Mat. 3.15 Gal. 3.13 and 4.4 and yet notwithstanding behold the matter behold the end and whole substance of the Church of Romes diuinity at this day touching our saluation 13 It remaineth to declare the falsification committed in the other part of the word of God which is our soueraign happinesse I mean the couenant of saluation in Iesus Christ alone promised vnto the Fathers and finally sent into the worlde namely into Iudea in proper person and after vnto all nations by the ministery of the Apostles and others sent hither and thither by them which is that which we call the Gospell Tit. 1.2.3 that is to say the good true healthfull newes But we will differ this point vnto an other time thaÌ„king in the meane time our good God and Father that it hath pleased him of his singular mercy and grace to haue opened our eies to knowe and detest such abuses desiring him to giue vs farther grace so to vse his truth that we witnesse by our good life and conuersation that his spirit hath not onely wrought in our vnderstanding but also formed our affections vnto his obedience that wee bee not the more inexcusable before him the more graces and blessings we haue receiued Amen And because we haue beene hitherunto so vnthankefull for so great a benefite let vs demaunde of him fauor mercy with heart with mouth as foloweth Almighty God c. THE XXXI SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 11. verse 11 Daughters of Syon come forth contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his espousailes and the gladnesse of his heart 1 How this King is degraded of all his degrees in the Apostaticall Church of Rome at this daie 2 First of his dignitie Royall 3 Secondly of his state Propheticall 4 Thirdly of his Priesthood 5 A false distinction betweene venial and mortall sinnes 6 An other false Doctrine touching the guilt of sinne the punishment of the sinnes committed before and after Baptisme 7 Howe our sanctification is by their Doctrine falsified 8 How the Intercession of one mediator alone is taken-awaie abolished 9 A conclusion of all this matter 10 Who the mother is who hath crowned this King 11 What the time of his fiansailes

is 12 Wherefore this day is called the day of the gladnesse of this King 13 An exhortatioÌ„ to embrace the grace of this king and to make it auaileable vnto vs. WE haue yet one point more to handle vpon that which I began to shewe on Thursdaie last to wit how this king is spoiled at this daie of his glorie in that which is the principall part of his diademe royall I meane touching that which concerneth the office of his mediatorshippe witnessed by the Gospel called the power of God vnto saluation vnto euery one that beleeueth Rom. 1.16 and by Esaie the Arme of the Lord Esai 53.1 A matter of so great consequence that there cannot fall out any different or controuersie among men which is more nearer to be looked vnto I saie then that this dignity or rather maiestie of this king mediatour betweene God and his Church consisteth in three points namely in his royal dominion spirituall and soueraine in his kingdome yea ouer sinne it selfe and ouer death afterwards in the office and charge which he receaued to be the true and to speake properly the onely Prophet and declarer of the counsel of God touching the saluation of mankind and thirdly in his eternal priesthood Now not any one of these three pointes remaineth in his entire in the Church of Rome at this daie which by consequent is nothing lesse then the true and only spouse of this king Which thing we wil endeuour to open make plaine vnto you howbeit summarily bicause the same hath bin already handled at large by vs vpon the first chapter of this Canticle 2 But these words of the king crowned leading vs againe vnto it and for that this point can neuer be too oft declared and handled we will enter again most willingly into it In summe therefore I say that a man could not more openly haue encroched vpon this royaltie and prerogatiue of his then by ordering the estate of the house of this king besides and contrarie vnto his expresse will in eclipsing of some of his lawes and establishing of others altogether anew and as for such as were ordinarie retained for the ordering of the gouernement established by the soueraign prince to wit by the sonne Heb. 1.2 and 3.6 and Apocal. 13.17 in cutting clipping them at his pleasure not suffering himselfe to bee reprehended of any man to dispense to binde to lose against all lawe of God man As for his prophetical soueraigne authoritie by the spirit of whom all the auncient prophets spake 1. Pet. 1.11 who afterwarde himselfe in person declared all the will of God his father without keeping backe any thing thereof Ioh. 15.15 and hath since his ascending vp into heauen vntill hee returne not to teach but to iudge continued to declare the same vnto the world by his faithful Apostles enlightened with a particular vertue and power of the holy ghost Ioh. 16.3 Act. 20.27 Gal. 1.8 Eph. 4.11 1. Pet. 1.12 How could a man degrade Iesus Christ of this dignitie more openly then by falsifiyng of all that which hee preached both by adding to clipping from by turning white into black and light into darkenes as is in Esai 5.20 Yea so far as notoriously to forbid this declaratioÌ„ of his to bee read thorough al nations and peoples in a knowen and intelligible language fearing say they least men should become heretiques that is to say fearing least the light should ingender darkenes and the truth lying And what is this else then neither to enter into the kingdom of heauen nor to suffer others to enter in Math. 23.13 then to hide the light vnder a bushel Math. 5.11 There remaineth the third point of his office of Mediator namely his eternal priesthood which consisteth in two chiefe pointes in our redemption and in his intercession the which redemption hath two parts the expiation of our sinnes and our sanctification which wee wil handle from point to point distinctly First therefore there is that which we call originall sinne which ought to be considered of in two diuers respects namely touching the corruption of the whole man which is as it were the essence of this sinne whereof we shall afterwardes speak in handling the point of sanctification and touching that which followeth it namely that which maketh vs guilty and children of wrath worthy of the curse of God from our conception Psal 51.7 Rom. 5.14.18 Eph. 2.3 There are afterwards the fruites proceeding from this cursed roote which bind vs specially vnto eternal death which roote of sinne albeit it be so deaded by the holy spirite in those who are regenerate whereof wee will afterwardes speake notwithstanding it leaueth not to bud forth though it be not with such a final effect as before being a perpetual war between this flesh that is to say the remnant of original sin the spirit that is to say the power of god his effect in vs. Gal. 5.17 which combate is most liuely described painted forth vnto vs by the Apostle Ro. 7. proposing himselfe for an exaÌ„ple 5 If therefore we demaund these goodly Doctors and teachers of theirs how the fruits of this vice are pardoned vs they will aunswere with vs that it is by the death and passion of our Lord Iesus Christ But if wee desire to haue a farther declaration of this answere then Satan who was before disguised beginneth to shewe his hornes For it is hee in deede who hath learned them certaine distinctions by which this goodly first aunswere of theirs vanisheth away as smoake namely the distinction first between mortall and vemall sinnes which deserue say they nothing but temporall punishment whereof a man is purged by some displeasaunce and remorse of them with one Asperges of holy water one bishops blessing and other such inuentions Whence it would followe in sound logique that such sinnes haue nothing at all to doe with the death and passion of the Lord seeing the euil requireth no such paine in him who committeth it Thus you see howe these good Phisitions in steed of vsing one purgatiue remedie onely and without which euery sinne becoÌ„meth deadly cast the poore consciences of men in a sleepe as the empeirall practicks vse the medicines which they call narcoticall that is to say such as benowme and ded the diseased vntill at the length they become senseles and past feeling in all sinne and wickednes Ephes 4.19 and swollen and puffed vp vntill they be ready to breake againe with the false opinion of their satiâ—factions and merites Now in place of this we are taught by the holy scriptures that it is true in deede that all sinnes are not equall in qualitie Ioh. 19.11 But as touching the effect generally considered euery offence against God yea both our peruerse nature euery motion thereof bee it neuer so small depart it neuer so little aside from the commaundementes of the law which is spirituall that is to say respecteth principally that within

and to hate that which he hateth is not a woorke of an hour not of a day not of a month not of a year but a continuall combat so long as life lasteth betweene the spirit of the regenerate man and the fleshe of him which remaineth still in his old skin And therefore this which the spouse here speaketh and shall tell vs heareafter of the affection which she beareth vnto her Bridegroome in whom shee seeketh her whole rest and contentment is not fainedly spoken or in hypocrisie for the Church is not the schoole of fainednesse hypocrisie but of truth and syncerity But this ought to bee vnderstood as of her in whom sinne raighneth no more Rom. 6.14 and yet leaueth not to be in her notwithstanding Rom. 7.17.18 to fight as much as it is able against the spirite Gal. 5.17 the Apostle himself one of the most perfectest meÌ„bers of this faithful chast spouse may be more than a sufficient witnes hereof vnto vs crying out that hee doth yet the euil which hee would not doe and doth not that good which he would doe and againe crying forth miserable man that I am who shal deliuer me from this mortall body Rom. 7.19.24 Let vs therefore confesse that through the grace of God this spouse which is the company of the true faithful is reformed both in her vnderstanding to discerne betweene that which is good and that which is euill and in her affections to loue folow after that which is good to hate and fly that which is euil but yet notwithstanding shee must stil growe both in this knowledge from faith to faith Coloss 1.10 2. Pet. 3.18 and in the practise not onely of louing and of hating rightlie and soundlie but also so far and in such measure as she ought the which thing is especially hard to obserue 14 Yet is it an easie matter to know it to wit that seeing a man must loue God with al his hart he may not diuide part this dilection to other things and touching the loue due vnto a mans neighbour being loued next after God and for the obedience we owe vnto God this dilection is nothing else but a streame flowing from the fountaine of that loue due entirely vnto God alone and not to speak properly another dilection for which our heart is parted and diuided into two For God which is iealous of his spouse and of his glory wil haue either all or none That which I speake of our neighbour yea of all men ought to be practised towards all the creatures made for our vse vnto the which we must take heede we transferre not our loue as the couetous doe which make an idol of their substance Ephes 5.5 The riotous and gluttons which haue no other God but their belly Philip. 3.19 and in generall all those which make their soule their body to serue any other creature according vnto their passions and lusts in steede of vsing them with giuing of thanks praising and blessing the Lord in them 1. Tim. 4.4 and keeping our selues from all disorder and vnmeasurablenes be it in quantity or in quality or principally in the end scope of the right vsage of them which is the glory of god 1. Cor. 10.31 as wee are warned by diuerse aduertisements sowed here and there touching this point throughout the Scriptures Thus you see what this dilection is of the true spouse addressing and turning her hart thither where her treasure is according to that measure of grace which is bestowed vpon her 15 But what shal we say of the hatred which is ioyntly opposed to loue dilection It is easy to vnderstand that we must asmuch hate that which is euil as loue that which is good But whereas euil is not a creature of God but a vitious quality fallen on that which was created good we must put a great difference betweene the Creature and the vice as much I say as may and can bee put This I adde because of one creature the which is so corrupted and so far cursed of God because it hath beene the original and spring of al vice and of al euil as wel in it selfe as in man and consequently of sinne and of death that it is and shal euer be worthy of all hatred and execration I meane the Diuel and his Angels And behold my brethren behold him which being perpetual enemy of this Bridegrome who hath brused his head Gen. 13.15 and troden it vnder his owne feete and vnder the feete of his spouse Rom. 16.20 and seeking nothing else but as a greedy Lion to deuour vs 1. Pet. 5.8 this old red Dragon I say pursuing this spouse with al manner of rage Apoc. 12.3 this is he whom we must hate with an irreconciliable hatred this is hee against whom wee must armour our selues with al the pieces of our armour Ephes 6.13 and 1. Thess 5.8 in a word this is he whom wee must perpetually detest and abhor 16 As for the other creatures there is choyce to be made For first because man alone amongest all the creatures is infected with the poyson and venom of this serpent yea and that wholy and entirely both within and without we must consider of him also distinctly and behold how wee must gouerne our selues herein It is true that mankind is altogither corrupted and consequently euerie man beeing such euen from his conception Psal 51.7 is culpable of the wrath of God Eph. 2.3 It is also true that the Law of frindship requireth that a man be a frind of his frinds frinds and an enemy of his frindes enemies But because that God of his infinit goodnesse would not adiudge euerie man particularly vnto euerlasting destruction as he hath done Satan the Angels his coÌ„plices but contrariwise would draw his spouse his Church out of this corrupt masse in such maner as I haue before spoken thereupon we cannot therefore consequently we ought not but by very vncertain presumptioÌ„s discern those which he hath destinated or not destinated vnto this fauour therefore leauing vnto God his secret iudgemeÌ„ts we must indeed be frinds vnto the frinds consequently enimies vnto the enimies of our beloued but indefinitely that is to say without giuing of sentence of this man or that man to set sort him among the nomber of the reprobat On the contrary side knowing by experience of our selues that of being his enimies by nature Ephes 2.3 he hath made vs his friends Rom. 5.8 Ephes 2.11 we must irreconciliably hate the euil that is to say the corruption al the fruits thereof first in our selues then in euery one besides yet not hate the persons but contrarywise seek by al meanes to make them partakers of the same grace which is shewed on vs by our coÌ„tinual praiers vnto god beseeching him That his kingdom come which coÌ„sisteth in the accomplishment of the number of his elect in the last day 1. Cor. 15.24 and by all

true Church of the Lord and by the Virgins which follow her those which from day to daie are borne and bred vp in her in the Lord and by the sonnes of her mother the domestical enimies of the Church abusing their authoritie to the ruining and destroying of her it followeth that in this place by the Daughters of Ierusalem wee must vnderstand the common sort namelie them which are in such sort in the Church that notwithstanding they care not greatlie for it and referring themselues to the present estate of religion such as it falleth out to be follow the course and rate of the market as wee say yea and willinglie adioyne themselues rather to the persecutors then otherwise 6 The spouse therefore speaking vnto these and calling them Daughters of Ierusalem because that Ierusalem should be especially the Citie of God setteth before them first of all the grace that God bestowed on them if they could vse it wel and secondly vpbraideth them and that worthilie with their carelesnesse as if she should saie And you the rest which I see here about me and yet are not of my traine of whom is it long that you are not hauing receiued this grace of God to be born not Philistines nor Edomites but citizens of this city of God I see what the matter is You thinke me not fayre because my hew is Sun-burned and blacke in comparison of you who haue so fresh so fair an hew Now I confesse that I am indeed black but yet notwithstanding I haue a faire and pleasaunt beuty which you see not For as if you behold me outwardlie I am as black as tanned as if I had been brought vp vnder the skinnes and Cabbins of these Moores and Arabians so if you consider of my beuty through this blacknes there is no pauillion or tente of Salomon that rich mightie king so faire and so glittering as my selfe Afterward she addeth that this tanned hew of hers is not natural but that it hath happened vnto her as vnto a yong maiden driuen by her naughty and wicked brethren out of her fathers house where shee should haue liued and continued at her ease driuen I say far and wide and made to endure abroad the parching of the Sunne and other iniuries of the weather Now for the vnderstanding of this speech which is altogither allegorical as also this whole Canticle or Song wee must first of al note that whereas ordinarilie by the colour of black is vnderstoode euerie sad and vnpleasant thing as contrariwise by white ioy and pleasure is signified notwithstanding by blacknes in this place which the spouse confesseth to bee in her is not meant our natural foulnes blacknes which is indeed more then filthy detestable in which this spouse was found at the beginning as Ezechiel hereof speaketh Ezech. 16. For as touching this vncleannes the Bridegroome had alreadie washed this spouse of his with his most pure and cleane waters Esay 1.55 namelie by his bloode and his spirit which maketh that euer sithence the Church in as much as it is cleansed by faith and considered such as it is in her Bridegroome her beloued is without spot or blemish Eph. 1.4 and Colos 1.22 as touching her person within shee is alreadie so clensed that sin raigneth no more in her but decreaseth by little and little wayting still for that later daie in which beeing clothed anew with incorruption and made comformable to the glorious bodie of her Bridegroome Philip. 3.10 she shal bee truelie without spotte or wrinckle Ephes 5.27 The spouse therefore speaketh not in this place of this naturall infection neither in whole nor in part but meaneth by this word the poore miserable estate wherunto the Church is sometimes brought in two sortes The first in respect of her natiue beutie which is giuen her in proper the second in regard of many and diuerse calamities of this life by which her beloued doth sometimes proue her sometimes chastice her Which thing requireth a more large and ample declaration I cal therefore the proper beuty of this spouse and that whereby her Bridegroome maketh her indeede gracious and commendable and causeth her to be known vnto al those which are not vtterlie blinde by her admirable shining beuty first this inestimable brightnes of the clearnes of truth and of the fauour and good will of him who hath endued his spouse therewith the which beuty is truely within as it is said in the 45. Psalm vers 13. in the inward and spirituall man Secondly by the proper beutie of the Church wee must vnderstand that goodlie order of the ministerie and outward seruice of God which was truelie heretofore such as might rauish the whole world in admiration by the magnificencie and sumpteousnes first of the Tabernacle afterwardes of the Temple of Salomon and of all that which was therein done by the ordinance and appointment of God All this notwithstanding as the Apostle teacheth vs Colos 2.17 the whole Epistle to the Hebrues was nothing but the figure and shadow as wel of the person of Iesus Christ as also of the excellencie of the ministerie of the Gospell so much the more precious and glorious to the eies of such as see clearlie the more simple and lesse earthly it is For euen that outwarde Leuitical pomp how glorious and excellent so euer it were had it not beene referred vnto this end wherefore it was ordained would haue been not only no faire or beutiful thing in the eies of the Lord but contrariwise as he declareth by the mouth of al his prophets all of it whatsoeuer would haue beene vnto him in this respect most stincking foule infected Yee see then that the Church hath a double ornament and that a most precious one with which being clothed and decked she sheweth passing faire goodlie as on the contrarie side being spoiled thereof she is in such sort disfigured and groweth out of fauour that he must haue very good eies which wil know her 8 But we are to note that of these two ornamentes the inward is neuer taken from this spouse being as it were a costly iewel which he neuer looseth and without the which also she should bee no more taken and acknowledged for the spouse But as for the outwarde decking togither with other markes which are likewise visible when it pleaseth God his poore Church is for a time as it were stript out of it either because the world is not worthie to haue in the midst of it such a beuty which it contemneth or happily because it is expedient and necessarie that she be for some fault of hers depriued of it for a time to wit vntil the time of reconciliation as Esay hereof speaketh 54.6 and 7. For that time therefore shee is in sorrow and heauines and without her glosse and glittering which may be perceiued faire stil notwithstanding and beutiful in the eies of her beloued who hath alwaies an

apt conuenient seeing there is no kind of possession more profitable and fruitfull or which requireth more care and diligence to bee husbanded and trimmed And because that as there is but one god so there is but one faith one Church as also at that time there was but one onely land consecrated and halowed vnto God one onely people comprised in the couenant one onely place established and consecrated in Ierusalem for the outwarde ordinarie seruice of the Lord therefore the spouse speaketh here but of one vineyard in the singular number to the which the straunge vineyards are contrary opposed in the plural number because false worshippes and religions and false Churches are without number 6 Shee complaineth therefore that the sonnes of her mother suffered her not to bee maintained in the possession of her owne vineyard where shee might haue beene well brought vp and preserued vnder couert in her bewty And if a man demaund the question wherefore shee called not rather them of whom shee complaineth sonnes of her father or her bretheren then sonnes of her mother I answere that this was therefore because she meant by this meanes so to spare her mother and her halfe brethren by a modesty verie sitting and beseeming the person vnder which the true Church is here represented vnto vs that notwithstanding shee would not keepe it silent that her mother had forgotten herselfe I mean this very same Church considered as it were in an other person the mother of her which here complaineth to wit in asmuch as she ordered and ruled herselfe well at the beginning but after that shee had brought forth this we here speake of vnto the Lorde shee was turned aside afterwardes after straunge gods in all manner of outragious dissolution as the Prophets so oft and in so manie places vpbraide her She confesseth therfore that those of whoÌ„ shee complaineth that is to say the wicked gouernours and false pastours are indeede issued and descended from her mother but not in true and lawfull wedlocke as is at large handled by Ezechiel in his 16. Chapter aboue alleadged and vnder the names of two sisters representing the two kingdomes of Israell and of Iuda Chapter 23. and by the other Prophetes This is then as much as if shee called them in plaine termes bastardes as in the Psalme 144.11 but that as I saide before this manner of speaking is more milde and modest which Dauid also in the person of Christ vseth Psalme 69.8 7 And we must note well these woordes That the sonnes of her mother were angrie against this spouse The cause hereof is elswhere declared to be because he which doth euil hateth the light for that his workes are by it reprooued Ioh. 3.19 and because also the Church is not of the worlde the amitie wherof is enmitie with God Iames 4.4 Behold then how the world vseth it selfe which beeing in the middest of the church of God hateth it without cause who is angry also but after an other fashion For the Church is not angry with the persons but with the sinnes of them who seeke their owne destruction whom she also seeketh to drawe thence by all meanes requiting them with good for their euill Besides it is well to bee noted that these bastard brethren vse not onlie mischieuous counsaile against their sister but when it so pleaseth God dispossesse her for a time and enioy the vineyarde themselues vntill the Lord restore againe the heritage to the right owner and possessor Psal 80. and Math. 20. 8 This place therefore containeth a most excellent doctrine and such as is of all other most necessarie for vs in these daies to bee a warning vnto them who in our time think it so strange a point of doctrine which we teach and which is most cleare and euident namely that the desolation of the christian church is proceeded from those wicked vinekeepers who haue laide it so wast that scarcely there remained any appearance of the vineyarde within these seuenty years This seemeth I say so strange a matter vnto them that this is at this day the point whereon many doe especially stand and will not themselues acknowledge or abide that others should confesse the poore church was euer so blacke burnt which recouereth notwithstanding by litle and litle her bewtifull hew and desireth to be repossessed in her vineyard which is not at this day one onely region and countrie or one only city but the whole vniuersall worlde which ought to acknowledge his Lorde and redeemer the sonne of God of all which countrie shee hath been by litle litle dispossessed by those two Sees opposed to that of Iesus Christ the one in the East the other in the West Wee see howe the same happened so oft in the church of the Iewes that it may be said that amongst al those which ruled gouerned it we shall hardly find a douzen which were not rather destroyers then builders as the sacred histories can witnesse that being in the later times accomplished especially against the proper person of the Lorde which was foretolde Psal 118.22 Esay 28.6 Matth. 23.33 the city of Hierusalem being specially called the murdering citie Matth. 23.37 They must therefore now bring vs forth some prophesie or pomise by which the priuilege may appear which they say is granted vnto the city and See of Rome to be not only the mother city of the vniuersall Church as shee was of the auncient Romane empire but also to haue this prerogatiue that shee can neuer erre But so far she is from being such that contrarywise she is pointed out as it were by the finger to be the See of Apostasie both by Saint Paul 2. Thes 2.3 and by Saint Iohn in the Apocalyps and by many auncient fathers both Greeke and Latin although they in their time sawe not that which was alreadie before their eies Neither is this come to passe onely in this See which is the Image of the beast namely of the Romane Empire which it succeeded but also in other Churches of all the foure corners and quarters of the worlde being a thing easie to be shewen that according to that which S. Paul foretold Act. 20.30 there is scant any heresie risen in the church since the time of the Apostles which was not either first forged or afterward set forwarde and coloured by false Bishops Priests or Monckes And yet in our time beholde those which hinder the work of the Lord and will not suffer that the vineyarde which they haue so vnhappily and pittifully handeled and as much as lay in them vtterly destroied and laid wast be restablished in the handes of faithful pastours which notwithstanding the Lorde of the vineyarde will doe in his good time hauing heard the sighes and lamentations of his poore desolate spouse as it hath pleased him alreadie to beginne to do in some places of his great grace and mercy Amen According to this doctrine c. THE EIGHTH SERMON Our helpe be

pardon Now the power of the keyes of the kingdome of heauen which consisteth in binding and loosing that is to say in condemning and absoluing of sin was in the person of Saint Peter the other eleuen Apostles giuen vnto the Church Mat. 16.19 Ioh. 20.23 But whereas it is said elsewhere that it pertaineth vnto God alone to remit sinnes Mar. 2.7 it is easie to be vnderstoode that there is a great difference first betweene making of Lawes and publishing or applying of them and secondly betweene power to execute absolutely and a commission limited and bounded Therefore I saie touching the spirituall kingdome concerning the conscience saluation or damnation that this power pertaineth to one onely God in the person of his sonne whom hee hath from all time established and ordained head of this Empire And as touching the execution of his Lawes according to the exigence of cases hee hath set vp and established his holy ministerie in his Church with a commission limited that is to say with a charge to iudge according vnto the tenor of his Laws and as it were representing the chiefe Lord and Lawe-giuer and not otherwise vnder paine of nullity of their sentence otherwise we must saie that Iesus Christ was iustly condemned and excommunicated with his Disciples Ioh. 9.22 and 16.2 insteede of that which the Lord himselfe said of them let them alone they are blind leaders of the blind And indeede Saint Paul speaking in generall of his whole preaching calleth it the counsaile of God Act. 20.27 And to the ende that no man should extend and stretch this to any inward and internall reuelation without the Scripture that which I ordaine saith he speaking of the institution of the holy Supper that haue I receiued of the Lord and speaking of being vnmarried hee protesteth that he wil not tie and intangle their consciences as also Saint Peter admonisheth al pastors to take heede how they vsurpe a lordlines ouer their flocks which he calleth the portion or the heritage of the Lord 1. Pet. 5.3 And therefore these words of Saint Paul 1. Cor. 7.12 But to the rest I speake and not the Lord speaking of mariages contracted with an vnbeleeuing partie ought not so to bee vnderstoode as if the Apostle tooke vpon him to commaund anie thing of his owne head priuate authority but he vseth this maner of speach to distinguish that for which he had the expresse and registred word of God from that which was not in plaine termes expressed but correspondent notwithstanding and agreeing with that which was written beeing a thing impossible that the Lawes could containe euerie particular case which might happily fal out as we haue at large declared and expounded the same in handling of that Epistle 7 Finallie there are which alleadge the authoritie which the Church had in the time of the Apostles to make ecclesiastical Lawes and ordinances and ring out as loud as they can this word of Apostolical traditions Act. 15.28 and 16.4 1. Cor. 11.2 and. 34. whereof they produce diuerse examples scattered and sowen heere and there throughout Saint Paules Epipistles as of the vaile of weomen of the order of speaking and vttering the word of God in the assemblie of collections and gatherings for the poore and of almes This matter would require whole sermons as we haue also often occasion to speak thereof But for this present this may thus bee aunswered in a word It is then another thing to make lawes to tie mens consciences to say looke yee this is good and pleasing vnto God this he commaundeth you to doe or beleeue or contrariwise to say looke yee this hath God forbidden and this you may not doe or beleeue And againe see these be the vocations and charges by which the sonne of God wil haue his Church to be ruled and gouerned this I say is farre another thing then to haue a respect vnto that which is requisite for the vse and practise aswell of the doctrine as also of the discipline which God the alone and onelie Law-giuer hath ordained requisite I saie according vnto the time persons and place which beeing subiect to infinit varieties yea sometimes contrarieties the Lord vnder the new couenant hath not made as I may so saie could not make certaine special perpetual ordinaunces seeing this policie is accidentall and not of the substaunce neither of doctrine nor of discipline And therefore in respect of this point hee was content to giue a generall commaundement that whatsoeuer he ordained should be executed orderly and modestly in his house which the church 1. Cor. 14.40 Yee see then the boundes which he is content to prescribe vs. And that this is so we see how these ordinaunces themselues of the Apostles which wee haue aboue specified vanished awaie by little and little the times being chaunged and the causes why they were made ceasing to be which would not haue been if they had concerned the substance of discipline and doctrine which are perpetual and inuiolablie to bee obserued vnto the end consummation of the world Contrariwise the Scribes and Pharisees not contenting themselues that they were placed in Moses chaire that is to say to declare the doctrine and discipline taught by the ministery of Moses in which case the people were to doe that which they taught and not to follow their wicked life would needes medle with making of Lawes to tie the consciences of men and so to adde somwhat of their owne vnto the seruice of God established by his Lawe where it is saide that the Lorde had rather scandalize and offend them then subiect his Disciples vnto them Mar. 7.6 shewing that he held not or accounted the vsage of such traditions for a thing indifferent but calleth them the abolishing and taking away of the commandements and ordinances of God Mar. 7.13 and a leauen which he commaundeth vs to take heede of Mat. 16.12 Now I thought good expreslie to specifie in this matter the time of the new couenant because that vnder the old the Church being enclosed within the limites of one people of one country of one holy place and for a time onely the Lord declared and set downe not onely the doctrine which he would haue to be taught both of the seruice and gouernment of his house but also specified and particularized those ordinances according to the times places and persons which he would haue to bee inuiolablie obserued without changing adding or diminishing anie thing in theÌ„ at al Deu. 4.2 Esai 1.12 29.13 But vnder the new couenant which hee contracted with all people and nations and for so long time as the world should endure it was necessarie hee should leaue it in the liberty of the Churches to appoint and establish whatsoeuer in special and particular concerneth the vse and practise of the doctrine and discipline as touching order and edification according to the variety and difference of circumstances And thus far of the soueraintie of

Christ that is to say one Sauiour Act. 4.12 who hath alone satisfied for our sinnes Ioh. 1.29 and by whose obedience we are made iust Rom. 5.19 The Apostle therefore meaneth not in the person of Timothie to sette the Pastors in the place and roome of Christ God forbid seeing himselfe declareth that he is not therfore iustified before God though he know nothing by himselfe but hath perfourmed his charge irreprehensible 1. Cor. 4.4 but he speaketh so in respect of the office duty of pastors which is to preach and announce the secrets of God 1. Cor. 4.1 that is to saie the word of reconciliation 2. Cor. 5.19 and 20. which is the Gospell for the saluation of al them which beleeue Rom. 1.16 But they are of all others marueilous impudent who to maintaine their Idolatrie or rather impiety alleadge that which the Apostle saith of himselfe Coloss 1.24 namelie that he fulfilleth the surplussage of the afflictions of Christ in his flesh for his bodie which is the Church as though he were not alone omnisufficient to blot and put forth our sinnes a blasphemy most execrable whereas the Apostle by these woordes meant to say no other thing but that in the afflictions and sufferinges of the Saintes Iesus Christ as a man would saie suffereth in their persons because he accounteth himself as it were wounded in them according vnto that which he said vnto the same Apostle wherefore persecutest thou mee Act. 9.4 which thing returneth vnto the great comfort and edifieng of the whole Church greatly edified by the happie ende and issue of them Phil. 1.12 and 2. Cor. 1.4 and 2. Tim. 2.10 7 Now foloweth the poynt of intercessioÌ„ in which we haue saide that Iesus Christ hath no more a companion then in the redemption Against this some oppose the mutuall praiers of the Sayntes praying vnto God dayly one for an other yea for their very enemies The answer is easie that notwithstanding the faithfull for all this are not therefore intercessors in any superior degree betwixt God and them for whom they praie but ioyne equally together their mutuall praiers which are al of them referred vnto this only intercessour betweene God and men on whose alone intercession in all and through all dependeth the whole vertue of their praiers whether they pray for an other or for themselues 8 These things being well considered and wayed as they deserue to bee shewe vs most euidently and to the eye who they are whom the spouse in this place calleth her husbandes companions whose companie and that worthily shee liketh not namely those who attribute vnto themselues that which is properly belonging vnto the Bridegroome as if some inuited by the Bridegroome to beare him companie at the time of his fiances or espousails in steede of contenting themselues to beare him company do him curtesie As friends to reioyce with him Ioh. 3 29. should play him so lewd a pranke as to go about to be master of the spouse to chalenge her vnto themselues as Samsons companions serued him Iud. 15.2 And who are those Mary first of al those who take vpon them to make new commandements for the church to bind the consciences of meÌ„ contrary to that which S. Peter expresly forbiddeth 1. Pet. 5.3 against the expresse commission deliuered vnto the Apostles Mat 28.20 against the expresse exaÌ„ple of S. Paul 1. Cor. 7.35 therefore worthy in lieu of being obeyed to be held accursed and had in execration by the ordinance of God Deut. 18.20 Gal. 1.8 though they should be the Angels of heauen themselues 9 As much is to be said of them who haue been so bold presumptuous as to forge newe vocations and charges in the church of God which they afterwards transfigured and changed into dignities and finally into a tyrannie truly Satanicall that is to say aduerse contrarie and opposite directly vnto the royalty and regality of Iesus Christ altogether following that which was expresly foretold by Saint Iohn in the Apocalypse of the Image drawne and mouled on the pattern of the beast which was the Romane empire which was finally ruined and dissipated as it is at this daie according vnto the prophecie of Saint Paul 2. Thess 2.7 wherein Satan hath vsed a marueilous sleight in seruing his owne turne by abusing many good and holy personages and those very learned otherwise but not sufficient attentiue to marke and consider how men abused the names of vocations established by the sonne of God to turne them notwithstanding and to ouerthrow them in such wise that by litle and litle he attained vnto the end he desired hauing set vp insteed of that goodly estate of the Church established in his perfection by the ministerie of the Apostles this falle hierarchie as they call it Such are the reuerend names of Bishop Pastor Elder or Ancient Doctor Deacon * which they afterwards by litle and litle diuided into many other degrees * to hatch at the length an Oecumenicall Bishop that is to say a Bishop of the vniuersal worlde to which for a full measure of all this disorder haue beene added the most reuerent Seigneurs the Cardinals 10 As for the ancients and Elders they are become * Penitentiaries * Proctors in the court ecclesiasticall Dataries Bullists Copistes c. * to make vp perfect this ruine ordinary Creators and Sacrificers of a Iesus Christ of dowe and all for what wil you giue me and for ready mony 11 As for Deacons receiuers and gouernors of the church-almes and goods according to the order and practise of the Apostles to speake in a worde this is the state and calling of all this whole Hierarchy if to be a Deacon and Church-robber as Iudas bee all one But the name only being left to serue for a part of the Masquerada of an high masse it was requisite that Subdeacons should bee added to mock the poore seelie sheep comming to offering 12 As for Doctors it may bee saide in a woorde that the Lorde of his great mercie hath not permitted that that which is as it were the nurcerie of the Church I meane schooles of good learning should in such wise bee vtterlie abolished taken awaie as the other parts of that which God would haue established in his Church But contrariwise it hath pleased him to stir vp in sundry ages Emperours and Kings who haue had a care of founding erecting of them through a worthy laudable instinct and purpose and which a man may say to haue beene and yet to bee the meane that God hath vsed to preserue and maintaine the societie of man for the study and knowledge of liberall artes and sciences But touching the principal part of this so great a benefit which is the schoole of diuinitie this is there where Satan hath serued his turne with suger to turn it into most bitter and deadly poyson hauing banished out of the schoole of diuinity that which was the only subiect thereof

himselfe yea so perfect a one as hath no fault or blemish in it But this second beeing of it selfe a dead plant and infected is made a Lillie by drawing of the nature and iuyce of the true Lillie whereunto it is incorporated cleane contrary vnto that which falleth out in graffes of mens planting in which the graffe remaining still in his owne nature the wild stock on which he was grafted is altered and chaunged Such are the faithful called goodly fruitful trees but it is by vertue of the water which is alwaies at the foote of their roote Psal 1.3 who are called Palmes and Cedars but it is because they are planted in the house of the Lord Psal 9.13 who are a fruitful vine but transported and brought out of Aegypt and planted and husbanded by the hand of God Psal 80 9. whose field and husbandrie it is called 1. Cor. 3.9 Neither maie wee maruaile that the name of Lilly is giuen and communicated vnto the Church seeing shee is sometimes called by the name of Christ her husband 1. Cor. 12.12 in asmuch as shee is made one with him And indeed why should she not be called a Lilly aswel as her husband seeing shee is holy and righteous with the proper holinesse righteousnesse of him 1. Cor. 1.30 and consequently of a most sweete sauour in him 2. Cor. 2.15 Such then is the true Church through the onelie grace of god in him who beeing made true man in al and through al sinne onelie excepted maketh her conformable vnto himselfe by consequent euerie of the faithful chaunging the flesh into spirite that they maie bee al made one spirit in him 1. Cor. 6.17 this is I saie this true Lilly and therefore it followeth that wee must hold her for a false and bastard plant which sauoreth not but of her wild and stinking nature or happilie thinketh to muske and perfume her selfe with that which she falsly calleth her merites or the merites of Saintes Phil. 3.9 much lesse are they this Church who by their wicked and detestable life are abominable before God and men 1. Cor. 6.10 vnto whom the Gospel is turned into the sauour of death 2. Cor. 2.16 8 But that which is after saide namelie that this Lilly is among thorns giueth vs to vnderstand what the condition of the Church here below is to wit a lamp shining amidst the darkenes of this world Phil. 2.15 or as a sheepe among the wolues Mat. 10.16 in a woord as a florishing plant in the desertes full of millions of croked bryars and thornes beeing notwithstanding of a most sweet smel amongst al stinking and venemous plantes Neither are these thorns onelie round about this faire Lilly but thrust themselues into her and seeke to choke the Lilly and her flowers Naie which more is these thornes shal not be rooted vp vntill the latter daie as is declared by the parable of the tares Matt. 13.24 yea besides this euerie one carrieth in his hart the remnant of these thornes as incredulitie which seeketh to chooke faith distrust sighting against hope in a woord the flesh resisting the spirit in which combate we feele many great and greeuous pricks Matt. 13.22 Gal. 5 17. Rom. 8.23 Such therefore is the condition of the Church and of euerie member thereof as continuall experience witnesseth whereof it was necessarie we should bee put in minde and warned to the end wee should not thinke that we can bee the Lilly which is liking and smelleth sweete vnto the men of this world but contrariwise that we should make our account betimes that the more we be changed into true Lillies by the grace of God the more wee shal displease the hogs and dogs of this woorlde to whom nothing is sweete but that which is filthie and vncleane the enmity of God and the world being perpetual 9 Hereon ought amongst all others those sages and politique wise especially to thinke who imagine they can finde a means to agree light and darknes together No no a man cannot faithfully serue two contrarie masters If thou wilt bee this sweete Lilly thou must be assaulted with thornes and neuer agreed and become one with them except thou wilt bee burned togither with them But what The mistes cannot hinder the sunne from rising to make a distinction betweene day and night Darknes cannot let the moone and the stars to continue such as they are although sometimes the vapours be so thicke so grosse that they who are below are depriued of the sight of their clearnes and brightnes euen so must we bee children of the light in the middest of the darknes of this woorld as the land of Gosen enioyed the light of the daie when the greatest part of Aegypt was couered with thick and palpable darknes Exod. 10.13 Wee must bee children of the light to force the most wicked to acknowledge in vs the father of light Mat. 5.16 and to conuict the froward and wicked woorld Phil. 2.15 Let the world therefore continue remaine as long as it will a cursed ground for which Christ praieth not Ioh. 17.9 ful of bryers and thornes whereof wee must take good heede that we be not pricked But coÌ„trariwise though we are in the midst of it let vs not stand to communicate with his vnfruitful works 1. Cor. 5.9 and Ephes 5.11 but let vs bee and continue fruitfull trees strong Palmes fragrant Cedars smelling sweete and pleasing the Lord encreasing and florishing from daie to daie vnto the glorie of God Let vs praie our good God and father of his great grace and mercie to perfect in vs his holie work hee hath begunne to the end wee maie seeke for and finde in him our whole repose and contentment without beeing deceiued and seduced by the vaine shew and appearance of this world but that rather following the example of Moses the faithfull seruant of God the reproch it selfe of Christ be more precious vnto vs then al the riches and treasures of Aegypt Heb. 11.24 that in the middest of this stinking and contagious world wee maie bring foorth fruites of a good and sweete smel vnto him who hath transplanted vs out of the world in his holy house And because that hitherto contrarie vnto our dutie wee haue beene and yet are negligent forgetfull and vnthankfull in this behalfe let vs craue at his hands mercy and forgiuenesse as followeth Almighty God c. THE SEVENTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 3. and 4. verses 3 As is the Apple tree among the trees of the forrest so is my Welbe-loued among the young men I haue earnestly desired his shade I sate downe and his fruite was sweete vnto my mouth 4 He brought me into the place of the banquet and his banner ouer me was Dilection or Loue. 1 Wherefore the Bridegroome is likewise compared vnto a tree which beareth fruite 2 What the forrest of this

woorlde is since the Sin of man and what difference there is betweene this tree and others 3 Whence the appetite we haue of eating of the fruite of this tree opposed to that tree whose fruit our first father was forbidden to eate proceedeth 4 It is not inough to looke on this tree and to account him faire but we must also sit vnder the shadow of him 5 We must also eate of the fruit therof and this fruite is verie sweete 6 The Bridegroome leadeth his spouse farther hauing eaten and rellished this fruit into the hall where the banquet is that all of vs togither be there fullie fed and satisfied which thing is at this daie especiallie represented vnto vs in the banquet of the holie Supper 7 Where this banquetting hall is and how we ought to behaue our selues therein being brought into it 8 A comparison of this banquetting hall with the haunts of the false Church 9 A large ample description of the banner of Dilection vnder which the spouse resteth and reposeth 10 An exhortation to come vnto this banquet WE haue vnderstood in the two vers going before what testimony the Bridegrome who knoweth himselfe and his spouse best hath giuen of that perfection which is in himself of that which it pleaseth him to like and accept of in his spouse Followeth now what the spouse testifieth shee hath found receiued of the excellencie of her Bridegroome whom shee compareth vnto an apple tree full of most pleasant fruit and growing in the midst of a forest of wilde trees and such as are vtterlie different in nature from this apple-tree wherein are shewed vs great and high mysteries For first of al it is true that in respect of the spirituall norishment and life the simple sauor and smell of a Rose or some other flower doth best represent it vnto vs and after a more spirituall manner then grosse and materiall meate as a Peare or other like fruit but to assure vs of that which we ought to seek after for the sustenance of the true life the infirmitie of our faith requireth that we should bee taught according vnto our rudenesse and weaknesse And this is the cause why for that men liue not by the odour and smell of flowers but must eate and drink to be sustained the holy ghost compareth and likeneth in this place this Bridegrome whom he had before compared vnto a Rose and a Lilly vnto an apple-tree and other like fruitful tree For the woorde which Salomon heere vseth as also that of the latins which signifieth an apple comprehendeth in generall euerie fruitful tree meÌ„ eate of be it of apple or nut So we see that vnder the auncient couenant the Lord represented this Bridegroome and the life which we receiue of him by the sacrifices and oblations of creatures more corporal then this and vnder the new couenant hee would haue water and bread and wine to be vnto vs sacramentall signes of that which himselfe doth in vs vnto the end and consummation of the world 2 The Bridegroome therefore is compared by the spouse vnto a fruitful tree but planted in the middest of a forrest and amongst other trees which are nothing like vnto him Wherein we see what a correspondence there is betweene the Church which is as a Rose among the thornes and her Bridegrome being a fruitful tree planted among other wild trees Before the sinne and transgression of man it was not so when there was nothing neither among the fruites of the earth nor otherwise in al this whole worlde which agreed not with God the Creator and which was not answering vnto the desire of man whom God appointed to be ruler and gouerner of al these inferiour creatures But the sinne of man hauing brought foorth thornes and bryars Gen. 3.18 it is no maruaile if this change and alteration be found but this is rather to bee woondred at that it pleaseth the Lord of his infinite goodnes to grub vp in some part of the world these brambles and bryars and to plant himselfe there as a fruitful tree to the end that some number whome it hath pleased him to elect before the foundation of the world might feede and be sustained vnder his shadow Wee read in the prophecie of Daniel Dan. 4.20 how that great monarck Nebuchadnetzer is coÌ„pared vnto a goodly great tree vnder which the greatest part of the woorld had a couert But this implieth nothing but a temporall power and such as continueth but a small time And therefore all such trees are subiect to bee cut downe yea rooted vp and consumed in their time as it is written in that prophecie But heere mention is made of an apple-tree which representeth him whose kingdome is euerlasting as the father who planted it promised it should bee whereas contrariwise al wild plantes shal one daie be rooted vp and cast into euerlasting fier This is then the imp which is sprouted out of the stocke of Isaie vnder whom all the nations of the earth should be gathered there to rest themselues Esai 11.1.10 and this goodlie tree of life figured by that in the garden of paradise Gen. 2.9 Apoc. 2.7 of whom whosoeuer eateth he can neuer die But let vs note well that which the spouse addeth For whereunto would this tree serue vs if wee applied him not to his right vse Happie is that womb which bare thee said that womaÌ„ of whom it is spoken Luk. 11.27 and happie are the pops which gaue thee suck But the Lord aunswered that they were more happy who hear the word of the lord keep it Which is no other then this which the spouse here saith namely that she sate downe vnder the shadow of this Apple-tree hath eaten of the fruit which shee found most sweete and pleasaunt vnto her tast But let vs set downe and examine al the wordes which shee heere vseth 3 I haue saith she earnestly desired to be vnder thy shadow Wee must therefore first of al haue this hungrie appetite which we saie in common speech is a good sawce for all kinde of meate But alas haue we it of our selues No. Experience sheweth vs we haue it not For the world is so farre from seeking after this foode that contrariwise albeit the Bridegroom hath so long a time cryed by his Prophet Come come yee which are thirsty come yee to the waters and yee that haue no siluer come take and eate come I saie take wine and milk without siluer and without mony Wherefore laie you out your substaunce for foode which is naught worth and why emploie you the trauel for a thing which satisfieth you not Hearken diligently vnto me and eate that which is good and let your soule be merry with this fatnes Encline your eare come vnto me harken vnto me that your soulmate liue that I may make an euerlasting couenaÌ„t with you may ratifie my free sure promises made vnto Dauid Esa 55.1 cryed yet

earth towards men Luk. 2.14 and his song or charge what is it Come vnto mee all yee that are heauy laden and oppressed and I will ease you Math. 11.28 And what is that of the Apostle Reioyce alwaies saith he and againe I say vnto you reioyce Philip. 4.4 And to the end we should not think that the crosse which is an inseparable companion of the gospell hindreth any whit at all this ioy In asmuch saith he by the mouth of Saint Peter as you are partakers of Christes sufferinges reioyce yee 1. Pet. 4.13 which lesson himselfe had learned of his maister Math. 5.12 12 Behold then the time whereof the Bridegroome heere speaketh beholde the songs of this turtle which calleth her mate vnto her which faileth not to answere her with the like as we see the examples thereof in the songes and Canticles of the Saintes whereunto the yong birdes also inuite vs knowing the time of their chast mating coupling for which cause we are to our great reproch that iustly sent back vnto them by the Prophet to learne our duty Ierem. 8.7 And let vs note that when wee speake of songs which ought to ring in the Church the question is not so much of the voice albeit the mouth must confesse that which the heart beleeueth Rom. 10.10 but the heart within and the mouth without must accord that we be not touched with that reproch This people honoreth mee with their lyps but their heart is far from me Esay 29.13 And in an other place what hast thou to do to recite my ordinaunces and to make mention of my Law within thy mouth Psal 50.16 And therefore the Prophet saith not onlie that we must praise God but that his praises are sitting vnto them who walke vprightly Psal 33.1 SecoÌ„dly the true faithful maÌ„ is composed altogether of mouthes and of tonges neither thinking nor saying nor doing anie thing nor in a word hauing ought in himselfe but that which declareth testifieth the glory of him whose newe creature hee is created for his glorie Ephe. 1.12 and 1. Cor. 10 13. otherwise wee know not what this spring-time meaneth For how euer it be the land of the Lord is of songs and thankesgiuings Psalm 118.15 13 And this is cause why the spouse addeth for other marks of the spring-time that the figg-tree hath yeelded foorth her yong figges that the vines are shooting out their young grapes to shew vs that in the Church of God grace is giuen vs not onelie to will which is as it were the flower but also to do which is the fruit to wit the effect of our will Philip. 2.13 Eph. 2.2 14 And let vs note that he speaketh of two kinds of fruit the most delicate that bee to shew vs the difference which is betweene the appearaunces of vertues ordinarilie called Morall vertues such as they are which a man may meet withall in them who are not regenerat in whom god doth in some sort represse that naturall wickednes which is in all whose woorkes notwithstanding are without either tast or sauour according vnto that which is saide that whatsoeuer is without faith is sinne Rom. 14.23 and that without Iesus Christ there is nothing which can please God vnto saluation and the works of the children of God gouerned by the spirit of regeneration Rom. 8.9 For which cause it is also saide that faith which is without workes is but a dead thing Iames. 2.26 15 Farther let vs note that he speaketh in this place of the Church not as of a ground planted altogither newe but as an ancient possessioÌ„ heritage which being for a time laid wast or fallow hath been husbanded anew and manured For as for the true Church of God shee shalbe alwaies found to be more old and auncient then the false seeing that truth is before lying and that which is sound and entire before that which is false and corrupted So was Adam created after the Image of God before he was deformed by sinne and after sinne was entred Adam and Eue beleeuing the promise of saluation for otherwise there should haue been no Church in the world the Church which is the citty of God had her beginning before the citty of Satan which began from Caine his But seeing that men haue time without mind accustomed to set foorth and commend themselues vnder the name of Antiquitie especially vnto them who are ignorant whose ignorance they abuse who liue by this abuse behold how it commeth to passe that they which will not suffer themselues to be better taught take often times that which is newe for olde and that which is olde for newe Such are they of whome Saint Peter speaketh who saide of that time when a man spake vnto them of the second comming of the sonne of God to iudge the world which wee yet wait for that al things were as they are now since the first fathers which thing is false saith hee For they should knowe that the world was not created in such sort in the beginning as now it is and that God hath already executed an horrible iudgement on the corruption thereof In this sort after the captiuitie they reproched Ieremie that he had marred all and that then and before he mealed with preaching vnto them they and their fathers found themselues in good case by calling vpon the Queene of heauen and burning incense vnto her Ierem 44.17 nay which more is when they heard Iesus Christ himselfe to speake they saide What kinde of new doctrine is this Mar. 1.27 But Iesus Christ answered them Search the scriptures for they speak of mee Ioh. 5.39 Now this Queen of heauen was the sunne as the phrase of the Hebrue toung doth import and in my time what other difference hath there been but this that by the Queen of heauen is ment not the sunne but the Virgin Mary as if there were a Queene mother in heauen For it is certaine that there is a Queen the spouse of this Bridegroome which is already partly in heauen and partlie yet languishing here on earth to wit the Church being coheire with Iesus Christ as shee is also called by this name of Queene Psal 45.10 but this is not because shee should be adored Not the whole church I say so farre is that the blessed virgin euer required or yet requireth that which is properly belonging vnto her sonne or that she allowed of to admit that shee coulde vnderstand them these titles ful of most horrible and most execrable blasphemy to be called a Mediatrix mother of mercy our life our hope hauing power to commaund her son And yet to find fault with al this were a point of greater impiety in the opinioÌ„ of them who call themselues chiefe Christians then if a man had denied God an hundred thousand times For behold say they there was neuer yet any since Christes time that called not vpon this Queene of heauen al the Saintes yea who gaue not credit

although no consent nor any effect of deed or of word do folow Rom. 5.12.14 and 7.14 is worthy of death yea of euerlasting death Rom. 6.23 As this Priest is he alone who by meanes of the paiment which hee hath made for the malediction and curse which was due vnto vs and hee alone without exception which taketh away the sinnes of the worlde Ioh. 1.29 is the propitiation for our sinnes Rom. 3.23 which he hath borne vpon the tree in his owne person 1. Pet. 2.24 namely for them vnto whom it is giuen to repent 2. Tim. 2.26 and to beleeue Ioh. 6.44.45 not that Repentaunce or Faith it selfe merite saluation any way or haue any place of satisfaction towardes God seeing eternall life is of free gift Rom. 6.23 but because that god hath appointed and giuen true Repentance as a good way to bee prepared to receiue pardon Psal 51.12.19 and Faith to apprehend him and to apply him vnto vs vnto eternal life Ioh. 3.16 In a worde therefore all sinne in his owne nature is mortall and deadly and contrariwise all sinne except it bee the sinne against the holy ghost which is vnpardonable is pardoned the beleeuing by the onely oblation of our eternall Priest once made Hebrew 10.10 and Rom. 5.1 6 Their other distinction is double namely betweene the guilt and the paine satisfactory separating the one from the other and betweene the sinnes going before Baptisme and those which are committed after and al to bring the satisfaction of Iesus Christ vnto this point to make that which proceedeth from vs of some worthinesse merite which they call condignely meritorious an abuse which can in no sort agree with the priesthoode of Iesus Christ the sole and immediate cause of the Remission of our sinnes and so by consequent of our saluation in this respect Psal 32.1 These good Doctors teachers therefore as touching the sinnes which goe before Baptisme grant indeede that they are entirely pardoned both in respect of the guilt and in respect of the paine and that by the meanes of some vertue of the sacred water with the action it selfe of Baptisme reseruing notwithstanding for the young Infantes which die before they come vnto the age of discretion a certaine place which they call Limbus where they are in some smal enioying of the ioyes of paradise as are those infantes which are dead when they are borne or die before they be baptized But as for the sinnes which are committed after Baptisme the guilt and trespasse onely pardoned there remaineth the satisfactorie paine to be paid as they saie and in what mony By Fastings Almes Pater-nosters and Aues Pilgrimages Foundations and other paines and penaunces imposed in Auricular confession And hereunto you must adde Pardons Indulgences and the merites of Saintes But yet is a man freed and quited of all when hee is dead No. But hee must goe and pay the rest in an other worlde in the fire of Purgatorie But they say that hee which is there can merite no longer therefore hee must come out of this fire by the praiers and good woorkes of the liuing and especially by a number of Masses Obits Requiems Holy-water other like deuotions But what shal he come forth Nay that they cannot tel though they tax euerie mortal sinne at a certaine number of daies and of years But put case one for whom wee still praie at all aduentures be come foorth already long since Mary this shal bee set of vpon the tayle of another score to bee allowed other And whereto then shall the satisfaction of Iesus Christ serue Forsooth to make al this auaileable and to send you into the fire of Purgatory for a certaine time whereas otherwise you shoulde haue gon into hel fire for euer And yet when it so pleaseth the marchant royall of Pardons hee doth more then Iesus Christ himselfe For he absolueth Ã culpa pana that is quitteth both the sin and punishment thereof and commaundeth the Angels to drawe what soules it pleaseth him out of Purgatorie And is there any thing hee can doe more contrarie vnto the effect of that oblation which Iesus Christ himselfe hath made of himselfe vpon the crosse Yea the spirit of lying by the iust iudgement of God hath passed yet farther vpon those which haue loued and doe still loue darcknesse better then light Ioh. 3.19 according vnto the Prophecie of Esay Esai 29.10 and that of the Apostle 2. Thess 2.11 and 2. Tim. 3.13 For he hath so controuled and countermaunded the oblation once made for all by Iesus Christ himselfe that he hath borne men in hand and perswaded them that they must euery daie really and actually reiterate the same and whereas the holy supper of the Lorde was properly and peculiarly ordained and established that we should be made partakers more and more of that mysticall vnion of Iesus Christ together with all his merites vnto eternall saluation 1. Cor. 10.16 and secondly to celebrate in solemne wise the memory of his holy and onely sacrifice once for all made with solemne thankesgiuing they haue conuerted the same into a daily sacrifice actual and real of the verie and true body of Iesus Christ vnto God his father by an High-priest annointed and shauen to this end and purpose and that with a greater efficacy then the first which Iesus Christ that perfect and only Priest sacrificer of himselfe made vpon the crosse seeing that according vnto their owne saying this of his reserueth stil the satisfactorie paine but this which is made by their priests maketh an entire satisfaction yea saie they both for the quick the dead And this is it which they cal their Masse the which is so rooted in the hearts of the abused and abusers that there was neuer a more execrable blasphemy in the woorlde nor more directlie contrarie vnto the priesthood and sacrifice of the Lord nor more stubburnely and cruelly maintained and defended 7 There followeth the second point of our Redemption namely that which is called sanctification because that by it being drawen out of our natural pollution we begin to be cleansed and framed vnto iustice and vprightnesse It is also called Regeneration or Newe-birth Ioh. 3.3 because that by it wee become newe men as touching the qualities of the scule our vnderstanding being enlightned to know and embrace the truth of God Ephe. 1.18 and 4.24 and Coloss 3.10 As therefore man made not himselfe but the only power and bounty of god created the world Psal 100.3 so must wee confesse that this verie grace and power alone maketh vs new creatures in respect of the qualities which are within vs in him who is made vnto vs also Sanctification 1. Cor. 1.30 For the effecting wherof first al the pollution and filthinesse of the nature of man in the first Adam was abolished in the flesh of this High-priest our second Adam conceiued in the womb of the virgine by the holy Ghost to the end that wee beeing

spouse in the presence of all his Angels as also in all other places and assemblies of the whole world where his truth is purely preached and his name as it ought to be called vpon 4 And with what messes of meat are we here serued I dare tel you boldly with him himselfe who is the true bread of life which descended from heauen and that true fleshe and that true blood wheÌ„ce we must draw euerlasting life Ioh. 6.50 a meat which is not eateÌ„ with bodily teeth but with the mouth of faith a meat not swallowed downe so to be corrupted but receiued to make vs incorruptible a meate prouided once for al and sacrificed on the crosse and not by the handes or ministerie of men though we be dispensers of the holy mysteries and stewards as it were in this banquet a meate serued not in dishes of gold or siluer but in vessels spiritually appointed to this effect namely first in the preaching of the word of god which for this cause is often called by the name it selfe of spirituall food not that it is so to speak properly but because the tru food Iesus christ is therin comprised and contained secondly in the administration of the 2. sacraments namely of Baptisme called for the same cause as aboue the washing of new birth and of the holy Supper in which by the same forme of speech the name of the bodie of Iesus Christ is sacramentally giuen vnto the bread and the name of blood vnto the wine 5 To vnderstand therefore the better the excellencie of the Euangelicall banquet aboue the Leuitical I meane of the banquet vnder the gospell aboue the banquet vnder the lawe whereunto this place is first of all referred we may say that albeit the fathers as they had one and the same faith with vs so consequently they did eate of the same meate and drunke of the same drink with vs to wit of Iesus Christ without whom there is no life eternall 1. Cor. 10.3 Yet notwithstanding considering the manner of banqueting wee may say that in the Leuiticall banquet the spouse sate not so neare her bridegroome but in the Euangelical banquet the Bridegroome looketh nearer on his spouse and the spouse on her Bridegroome insinuating themselues one in the other spiritually that is to say in a more power-full efficacie by the most mighty working of the holie spirit and vnto a spiritual end Gal. 2.2 The spouse being more nearer bone of his bone flesh of his flesh a secret truly most great and wonderful Ephes 5.30 but most true as the effect doth afterward declare it in all them who are fedde therewith 6 But let vs note that the spouse addeth that being placed so neare the Bridegroome in this banquet her spike-narde gaue his smell The hearb which we cal spike-nard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointmentes which specially they vsed in their banquets as is expresly to be seen in the history of the gospell Luk. 7.37 Ioh. 12.3 Where truly and visibly the church in the person of the Apostles and of Marie banqueted with her Bridegroome and perfumed or annointed him in such sort that it might some way seeme that Salomon spake in this place thereof by way of Prophesie 7 But this being more subtil theÌ„ sure we must vnderstand this after an other sort to make our profit thereby Let vs therfore learn hence that it is not ynough to be called to this banquet but we must enter in and sit down otherwise this inuiting serueth not but to our condemnation as alas at this day more theÌ„ euer we see meÌ„ so bewitched with the cares vanities of this world that there are very few which wil think on this baÌ„quet though they be bidden and inuited euery day As neither shal it be for them but it shal fare with them as it is spoken Mat. 22.7 8. Again it sufficeth not to enter in and sit downe but our perfume also must giue his smel 8 Yea but will some man saie wee should rather eate and drink to be satisfied heere is no mention of meate or drink Let vs therefore note that in this banquet there is no speech of refreshing and filling the bellie which requireth meate and drinke but the question is here of spirituall life and therefore mention is of the odor and smel of the spike-nard of the spouse of Mirrhe and clusters of Copher namely because there is no sensible or materiall thing more fit or proper to signifie vnto vs a spiritual thing then the smel of sweet thinges which is receiued into the brain after so suttle a maner as nothing more And this exposition is neither farre set or lesse certaine for this is the verie stile of the Scripture as we will anon declare But by this reckoning the spouse should seeme rather to haue giuen the Bridegrome somewhat then to haue receiued ought of him obiecting her smel of spike-nard The answere is that it is cleane contrarie for the spouse hauing declared at the beginning that shee desired to be kissed and not vaunting of kissing of him and demanding to be drawn of him to come vnto him with her companions and to enioy the odour of his perfumes sheweth sufficientlie that she confesseth she bringeth nothing to her Bridegroome which smelleth sweete vnto him but that which shee hath receiued of him to present him withall And yet it is not to be said that in the auncient sacrifices wee spake of before there was neither bread nor wine nor flesh offered or that men did not really and corporally eate or drinke as yet at this day wee are really washed and sprinkled with water in Baptisme in the supper we do truly eate bread and drink wine which are there made sacramentes that is dedicated and Consecrated vnto an holie and sacred vse But we must vnderstand that in the ancient sacrifices that which appeased Gods wrath was not the flesh and the blood of goats and buls which men brent Heb. 10.4 but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father in an odour of a sweete smel and that which the faithfull sacrificer receiued vnto saluation was not that which he ate with the teeth of his mouth wherewith the bodie was nourished but the remission of his sinnes by the bloode of him who blotteth them out Rom. 3.24 and 1. Pet. 1.19 as the lord also looked not properlie vnto the beast which was sacrificed or vnto other spiritual oblations but to the right intent affection of the heart of the sacrificer as it is said Psal 50.8 and 14. and 51. and. 19. which is the spike-nard whereof the spouse heere speaketh Likewise in the sacramentes of the christian Church the corporall and visible water is not that which washeth our

consciences but doth indeede signifie and represent vnto our outward senses that which washeth awaie our sinnes which sanctifieth vs beeing apprehended and receiued by faith I meane the spiritual and inuisible sprinkling of the blood of Iesus Christ 1. Pet. 1.2 and 3.21 So likewise in the Supper of the lord that which we see touch eate and drink is not that which feedeth and nourisheth vs vnto eternal life but that verily which is sacramentallie represented vnto our spirit and vnto our faith by the bread and wine namelie the bodie which was deliuered for vs and the blood which was shed for vs briefly Iesus christ whole and entire true God and true man from whom beeing spiritually applied vnto our soule by the vertue of the holie Ghost by means of our faith we draw remission of our sinnes encrease of our sanctification and finally the iuyce of eternall life both for our soule and also for our bodie And therefore when in the old â—estament the appeasing of the wrath of God is attributed vnto the sacrifices as also in the writinges of the Apostles these woords of washing and of communicating of the bodie and of the bloode of the Lord and of putting on of Iesus Christ are attributed and giuen vnto the visible and corporal signes this is not to yeeld vnto the signes that which is incommunicably proper belonging vnto the thing signified for we know that water washeth not the soule that the soule neither eateth nor drinketh but this is to shew the difference between these things considered in the common vsage of this life and the self same things considered as sacraments that is to saie as visible signes of that which the Lord there giueth vs and which hee worketh inuisibly in our soule if the fault be not in our selues that is to say if in steede of receiuing by faith we reiect them not by our incredulity 9 What is then the spike-nard whereof the spouse speaketh in this place and the smel whereof is most liking and acceptable vnto the Bridegroome It is first an humble and contrite hart Psal 51.17 It is faith and an holy assuraunce in the grace and mercie of God by Iesus Christ alone without which it is impossible to please God Heb. 11.6 It is true charity which we vse towardes our neighbors Phil. 4.18 It is the sacrifice of giuing of thanks Col. 3.16 Gen. 8.21 In a woorde it is truly the whole life of a christian in which we seeke according vnto the measure of the spirite to please him in all things Col. 1.10 consecrating vnto him both our bodies and mindes in all our actions Rom. 12.1 and as a sweete smelling sauour vnto the Lord euerie one following his vocation 2. Cor. 2.15 Loe this is this is the odour and perfume which we must bring vnto this banquet which is also signified by the marriage garment Mat. 22.11 on paine of beeing cast handes and feete bound into vtward darknesse where there shall be weeping and gnashing of teeth 10 These things being well considered what may I say or hope for of theÌ„ who appeare at this holy banquet at the sound of the bell and in the meane time come and depart alas not with this spike-nard but coÌ„trariwise with al maner of stinkingnesse and infection who are the cause that in steede that the world should be drawen to glorifie God seeing the fruits of his spirit in them as they bee described by the Apostle Gal. 5.22 men become stincking before God and man beeing the cause that his holy name which is called vpon of vs is blasphemed among the vnbeleeuing Rom. 2.24 I pray you who woulde not be put out of all patience that hauing called any one vnto his table the person so inuited should present himselfe before him with some vile sluttish filthines in a dish or in his hands And what other thing do they before God who in steede of a contrite humble heart crying with Dauid Create in me a new hart Psal 51.10 and with the poore Publicane Luk. 18.10 God be appeased towardes me poore sinner bring him an heart full of adulterie fornication pride an heart committing Idolatrie with the goods of this world empoisoning the beholders with wanton lookes and all manner of wicked examples full of enmitie debate wrath anger despite quarelling diuision and partiality of enuy drunkennesse and gluttony and other infamous and shameful filthines which is yet too too rife in the middest of them for whom god prepareth this banquet Now therefore in the name of God wee say vnto you we cry vnto you wee pray you wee exhort you bee yee reconciled vnto God amend your liues mortifie your members vpon the earth thinke not to deceiue God bring forth fruites worthy of repentance for the axe is alreadie laid vnto the roote of the tree and euerie dry rotten tree shalbe hewed downe cast into the fire 11 But let vs take heed of Satan my brethren aswel on the right hand as on the left being armed on the one side on th'other 2. Cor. 6.7 for the breach is made on both sides and if it bee not ramperd vp we cannot but be surprised and destroied Being assaulted on the left hand by our naturall lusts and concupiscences that if we giue grounde the fire can no sooner take the powder of the Canon but al wil down without resistance For as the water goeth naturally downward without any driuing so fareth it with vs by reason of our corruption in such sort that the most regenerat can hardly resist the least assaults This thing requireth no proofe For those who are best disposed doe know by euery daies experience that they neede a wrench and pully to drawe them to think well much more to doe well Thus you see the mighty assault of Satan which wee must withstand by which hee laboureth to induce vs not to care for being garnished and prouided of the spikenard as if wee had the mercie of God in our sleeue and as if euerlasting life were prepared for mockers and hart hardned miscreants who say Let vs sin that mercy may abound Rom. 6.1 vnder pretence of the great mercie and fauor which God hath shewed vnto whom it pleased him 12 The other assault is no lesse easie vnto our aduersarie ayding himselfe with our owne disposition by which we are naturally giuen to an opinion and ouer-weening of ourselues especially when it is made against them who haue receiued some speciall graces of God either within or without his church So we see the best wittes to come to nothing or to become the most hurtfull of all others as al histories aswel sacred as profane contain most heauy examples therof we yet see it come to passe in our time But aboue al the rest from wheÌ„ce is proceeded this most false most wicked and most diuelish doctrine of merites and satisfactions but from this cursed opinion that our nature such as it is at this day is somthing worth

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