theÌ„ to sound in the ears of the hearers preseÌ„ting applying outwardly the visible signes which we cal Sacramentes together with the ceremonies instituted and ordained of the Lorde in the administring of them But as for the rest the Lord reserued entirely vnto himselfe the power of woorking inwardely and within in preparing the hartes and mindes to receiue this precious seede to make it bud foorth encrease fructifie by his holy spirite 1. Cor. 3.7 as it appeareth also throughout the whole scripture which teacheth vs that our saluation is neither in whole nor in part of the willer or of the runner that is to say not of our wil or of our endeuour but of the sole and only mercy of God Rom. 9.16 creating in vs both to will and to doe by his only grace Phil. 2.13 which wee haue aboue more at large prooued treating vpon the fourth verse of this Canticle It is therefore in this sense and not otherwise that the faithfull ministers of the word of God are called by the Apostle Ioynt-woorkers with God 1. Cor. 3.9 as the ordinary and vsual preface also of the Prophets witnesseth when they say Thus saith the Lord. Whereas Iesus Christ as Lorde and master in the house of his father Heb. 3.6 and by the spirit commission of whom the Prophets spake 1. Pet. 1.11 and 2. Pet. 1.21 speaketh with all auctoriâ—y saying ordinarilie In truth in truth I say vnto you Math. 5.18 2 It remaineth nowe that we speake of the Priesthoode of Iesus christ which consisteth first in the expiation satisfactioÌ„ once for al made by him in the intercession which yet indureth wherupon we haue at large declared before by most peremptorie reasons taken out of the holy scripture that it is impossible in reason to atribute the least part in the worlde of these two poynts to any other saue vnto Iesus Christ alone Whereunto if any man oppose the promises of saluatioÌ„ made vnto them which obserue the law I answere that because they presuppose a perfect accomplishment fulfilling of the law which is not found nor shal euer be found saue in Iesus christ alone seeing it is hee only who is without sinne it followeth that they were neuer proposed vnto vs to iustifie vs or to make our reconcilement vnto God by our selues but contrariwise to condemne vs in our selues to the end to bring and lead vs vnto him in whom alone al the said promises are ratified and performed hauing himself alone most fully and most perfectly accomplished the Law for vs which embrace and take hold of him by faith Rom. 3.30 Gal. 3.21.22 and 4.5 3 Likewise if any man alleage the promises both of the present life and of the life to come made vnto them which liue godly 1. Tim. 4.8 although their workes be full of defects and imperfections I denie not but God hath promised and giueth also life euerlasting to the repentant and such as liue in his feare for to denie this were to deny the whole Scripture but I saie that there is a great difference betwixt these two questions to wit to whom eternal life and other Gods blessings are giuen and for what cause these are giuen vnto him on whom they are bestowed Eternal life therefore is indeed prepared and giuen vnto them who testify their repentance by the true fruits therof which are sometimes put off and differred vnto the last moment of a mans life whereof we haue a singular example in that poore theefe crucified with Iesus Christ Luk. 23.43 some being also called at the eleuenth houre Matth. 20.9 but I adde that this is not that by their woorkes they haue satisfied for their sinnes either in whole or in part or that they deserue by the value of desert of them in anie sort or manner whatsoeuer anie blessing temporall or spirituall but onely because that good workes beeing the testimonie and effectes inseparablie following of faith and that faith witnessing before God according vnto the couenant of the Gospel That whosoeuer shall beleeue in the Sonne shall bee saued That the true repentaunt haue a part in the merit of Iesus Christ and his righteousnes it pleaseth God of his great grace and onelie mercie to accept of them and to crowne them in Iesus Christ his Sonne the onelie satisfier for our sinnes and sole sacrifice expiatorie as the whole Scriptures and al the writinges of the Prophets Apostles do most plainely witnesse 4 As litle can we helpe our selues with the promises of remission and expiation of our sinnes which are added vnto the legal ceremonies namely vnto the sacrifices For as the Apostle teacheth vs the bloode of Goates and of Buls coulde neuer appease the anger and wrath of God but the onelie bloode of Iesus Christ sacramentallie represented for a time by earthly things Coloss 2.17 Heb. 10.4 And therefore the promises of expiating or purging our sinnes were not added to the Leuitical seruice to attribute thereunto that which is proper to Iesus Christ alone but to distinguish these sacramentall ceremonies from common things and such as had not any spiritual vse 5 I saie the like of the Sacraments of the new couenant as when the washing away of our sinnes is attributed vnto the Sacrament of Baptisme and our incorporation in Iesus Christ and vnion with him from whence all those benefits and blessings proceede which we receiue from him is attributed vnto the holy Supper of the Lord. For the outward visible water of Baptisme doth no more wash away our sinnes nowe then did heretofore the water of purification or blood of beastes But hereby is shewed vs the difference between the water of Baptisme and common water not in respect of the substance or effect of the water considered in his own nature but in this that common water doth nothing concerne eternall life and the water of Baptisme is vsed and applied to signifie vnto vs effectually if it be not long of our selues that which the spirit doth within vs defacing and putting foorth our sinnes and purging our natural corruption by the death and passion of Christ our Lord being no other thing in the water but a power of signifieng vnto the beleeuer that which faith is to apprehend and which is applied by the force power of the holy ghost working within according vnto the distinction of these two Baptismes spoken of in Mat. 3.11 and 1. Pet. 3.21 The like must be vnderstoode touching the other sacrament of Christian religion namely the Lords Supper wherein wee ought to take diligent heed we attribute not vnto the bread or wine or vnto the corporall receiuing of them that which is proper vnto Iesus Christ and vnto the spiritual apprehension and application of him by faith 6 Of as little force is that obiection of them who alleadge these woords of the Apostle 1. Tim. 4.16 In doing this thou shalt saue both thy selfe and those which heare thee For there is but one Iesus
beene and yet are committed by him of whom we spake and let vs beginne with the Law moral The first commaundement forbiddeth vs to haue any other God then the only soueraine father sonne and holy Ghost Nowe what is it to haue any other thing for a mans God but to attribute vnto it that which is properly belonging vnto this onely God whether a man conceiue this opinion within himselfe which is inward Idolatry or whether a man yeelde it any outward seruice appertaining vnto God alone which is outward Idolatry both these two being abominable before God Now then is not this to make of a creature naie of a demi-creature a God to perswade a mans selfe that it heareth and vnderstandeth the woords and thoughts of men absent from as farre as that which is aboue the highest heauens is remoued from the earth and which is more speaking and thinking in one instant in an hundred thousand diuers places This property I say of being euery where and of knowing the thoughts is it not properly belonging vnto the diuine essence alone Their reply is that this were indeede to make gods of creatures if they saide that these creatures did heare and vnderstand of themselues that which is said and done in an instant in their absence in so manie diuerse places and by so manie diuerse persons but that this is giuen by Reuelation vnto the Sainctes which are dead as wee see how Elizeus by Reuelation of Propheticall spirite knewe and sawe and hearde in his absence what his seruant Gehezi said and did with Naaman the Syrian 2. King 5.26 And it seemeth that the like may be said of Saint Peter in that which he discouered of Ananias Saphira Act. 5.4 And thereupon they saie that if God vouchsafed his seruantes this grace remaining yet here below in the infirmity of their flesh howe should hee not bestowe much greater vpon them now when they are with him in glorie And thus you see how the peoples eies be at this daie bleared being not able to consider that this whole reply is grounded vpon an imaginary fantastical presupposal For as touching the meanes it pleaseth God to vse heere below for the edification and preseruation of his Church his word assureth it vs not only in general but also in special by the whole course of the sacred historie namely that it pleaseth him to vse the ministery of men as an ordinarie meanes and of Angels themselues by visions and commissions extraordinarie And therefore it pleased him during the ABC of the law as the Apostle speaketh vnto the Galathians Gal. 4. to reueale vnto his seruants not only that which was said and done heere there but also things to come so far as he would vse them in their charge vocation but not that he euer gaue thē simply to know or vnderstand either thoughts or al things present done said in their absence but only thē so far as he would imploy thē And so it is that that excellent prophet Elizeus speaketh 2. Ki. 4.29 which thing we see to haue hapned vnto Nathan who was constrained for going too far to vnsay that which he had said 2. Sam. 7.3.5 And when Elias thought that al was lost in Israel did hee not shewe that God reuealed him not al things 1. King 19.10.18 But if we speak of the heauenly gouernment in what place of Scripture by what example of sacred history shall we finde this imaginarie commerce dealing of the liuing with the spirits of the saintes departed this worlde hauing finished their course For as touching the blessed Angels we are taught that their charge hath bin and so continueth still to bee sent and employed for those effectes and purposes it pleaseth God but it followeth not therefore that they heare or know al things neither shal wee euer find either commandement to call vpon them or any example in the Scripture that euer they were called vpō by any seruant of God no not when they appeared vnto him But we shall well find that it is not so lately that the Inuocatiō of angels was reprehended by the Apostle expresly Col. 2.18 Moreouer let vs see what is the originall of this Inuocation of the Saintes departed so il grounded The ground therefore of it in a word is double to wit their Merits their Intercession Of their Intercession we wil afterwardes speake by it selfe As for their Merits whence are they drawn Not from the holy scriptures which oppose them directly vnto Grace Rom. 4.1 But though a man should grant them this and that there had bin in those personages a perfect obseruation of the Lawe without any defect those who merit are they not sufficiently satisfied and contented with the payment they haue receiued to witte with eternal life according vnto the tenour of the legal couenaunt doe all these thinges and thou shalt liue Whence cometh thē the rest of the merits which they cal the treasure of the Church and of which they make euerie daie so great a merchandize and yet it is not exhausted and spent And if the Saintes as they cal them haue hadde so manie and such plentie of merites that there is an infinite surplussage of them what neede hadde they of those of Iesus Christ Besides this vnto whom haue they giuen that charge of distributing of them Where and when and who passed the couenants of this bargaines Besides all this if it be true which is taught in the schooles as it is most true that the merite of our Lord Iesus Christ which we onely approue draweth his infinit vertue from the diuinity in which his humanitie is personally subsisting how can this same vertue be attributed to those merites of Saintes though they rebate neuer so much from them without attributing vnto them also some diuine nature And what is it else but to adore the creatures to attribute vnto them an heauenly and diuine vertue and power As the power to preserue the soule or the body to sanctifie the spirite nay to do forth sinnes which the Iewes being more blind a greate deale knewe to say that it appertained vnto God alone Luk. 5.21 What shall we then say of their holy water spetle holy waxe holy bread of their Agnus Dei other their trashe Finally who will excuse the adoration of the Chrisme or holy oile so many times and so expressely reiterated in their Ceremonies Who wil not maruel at their blasphemy that kneeling down on their knees before a crosse of woodde or other such matter they salute it and call it their onely hope Neither will any glose serue here that this is not saide vnto the crosse but vnto Iesus Christ who is represented crucified there For the cleane contrary appeareth by their owne words which are these O Crosse all haile our onely hope in this time of the passion the gibbet on which was hanged in flesh the Creator of flesh And what more Can the blessed virgine Mary
the Lord the goodly clear fair wether indeed began to arise which continued as it were vnto his full noone vnder Salomon who furnished the house of the Lorde both within and without with a most triumphant magnificencie at which time God graunted so long a peace vnto his Church with aboundance and plenty of all temporall blessinges and it may be that the Bridegroome setteth before the eies of his spouse that happy change of the time inuiting bidding her to awake to haue the fruition thereof As much may we and ought we to say to haue come to passe in the time begunne about these threescore yeares since the lord hauing of his infinite bountie and mercy driuen away out of a great part of Christendome the horrible and deadly darckenesse of that Idolatry brought in by the false whore with such an efficacie of the spirite of error that the greatest part of them who attribute vnto themselues the name of great Catholickes and Christians are yet therewith vnto this day enchanted and bewitched This spring-time therfore was sent by the Lord from heauen who raised vp in our time these great and famous personages in the holy ministerie of his woorde and on the other side placed in the seates of magistrates his Ezechiasses and Iosiasses who mightily destroyed the newe Baalimes and Astarothes 4 And what did they els but call and inuite this spouse being awaked to come vnto her Bridegroome and to accompany him into those goodly gardens of true delights wherof the Prophet maketh mention Psal 22.36 And we which are succeeded after them what other thing doe we but crie in your eares in the name of this Bridegroome Arise come the winter is past the goodly weather is come the acceptable time the day of Saluation 2. Cor. 6.2 But alas what shall I say Euery one playeth the deafe mā euery one is asleep euery one is shrowded nestled in I know not what retchles securitie against the which though we haue long cried yet we crie still in vaine so that the end is wee are likely to be shortlie awaked by other maner of messengers In the meane time let vs take a viewe of the excellent description of this goodly season whereof mention is made by Dauid Psal 118.24 to the end that they who haue eares may heare what the Bridegroome here saith and reioyce in this merry good morowe of his 5 The winter saith the Bridegroome is past the raine is past it is gone away We know that the winter is nothing els but the death as it were of the woorld besides that the stormie colde and the obscuritie and darknesse of the ayre couered throughout with thicke cloudes depriue men of the vse both of the heat as also of the light of the sunne The Church on the contrarie side is the kingdome of light Ioh. 5.6 and 1. Thess 5.5 And because that Iesus Christ is the life Ioh. 11.25 nay hath life in himselfe Ioh 5.26 it followeth that the church only is in life as the worlde is in death and therefore is she also compared vnto a forrest of trees not dead and such as are ready to be cut down and cast into the fire Mat. 3.10 but alwaies greene florishing and laden with fruite Psalm 1.3 yea and that when they are extreme old Psal 92.14 The reason is added in that place because they are planted by the riuers of running waters and of what waters Certainly of those which flowe forth vnto eternal life Ioh. 4.14 not of that which is in ditches and welles rising from out of the bowels of the earth but of the water saith this Bridegroome which I giue which issueth from aboue not which this sun draweth vp from the earth but sendeth down into the earth as flowing proceeding from him as it is said Psal 110.3 that the Church is borne of the dew of this morning and Matth. 5.45 beeing borne anew by the water which is from aboue which is the spirit of God Ioh. 3.15 much lesse that water which is drawne out of some standing poole or cestern but that which is most pure and most cleane Ier. 2.13 namely not the water which men haue digged in the earth but which himselfe sendeth from heauen and whereunto hee calleth and inuiteth all those who are his Esay 55.1 These things being well considered teach vs to know the true Church from the false I meane the liuing Church from the dead Apoc. 5.1 the true woord of God powred from heauen vpon the Prophets and Apostles to carry abroade and disperse it through the whole woorld Esay 2.20 Apoc. 22.2 from the false proceeding from the earth and out of mens braines Esay 29.13 and Coloss 2.22 and consequently the true christian from the superstitious and from the hypocrite 6 That which the Bridegroome addeth of flowers with which the earth is tapistred is referred vnto the same that that before beeing meant hereby the efficacie and working of the holie ghost in the Church when it pleaseth God to blesse the labour of his ministers and seruants in such sort that the whole ground of the Lord is throughout platted with flowers which cast a sweet smel euen vnto heauen being most pleasing vnto the Lord I meane in Iesus Christ saith the Apostle 2. Cor. 2.15 and not in themselues that men forge not vnto themselues merites out of the qualities of the fairest and sweetest flowers which our garden can bring though it be blessed from aboue so far is it that that ground on which the pestilent and contagious windes which come forth of the holownes of the earth doe blow can produce these flowers which are heere mentioned how euer they smel sweete vnto men who beare themselues in hand that the filth of their inuentions sauour of musk before Lorde These flowers then are such as God soweth in his ground 1. Cor. 3.9 namelie by the ministerie of such as hee hath ordained to plant and to water 1. Cor. 3.16 for which cause the Apostle calleth the Philippians his ioie and crowne Philip. 4.1 7 For who else soweth these flowers but the Lorde who sendeth them from an high by his most precious woorde dispensed and administred by the order which hee hath established Esai 5.2 namelie vnder the Lawe in that magnificent temple togither with all his furniture and prouision by that so wel ordered armie of the Priestes and Leuites in that magnificencie which is particularlie painted out vnto vs in the first of the Kings the first of the Chronicles wherunto we must adioine the wisedom of Salomō which gaue his shining brightnes vnto the ends of the world accōpanied with al other blessings of God by which his people became admirable wōderful to al the natiōs of the earth But yet were al these flowers nothing in comparison of the ministery of the gospel committed first vnto the Apostles Euangelists his most excellent and diligent planters and sowers 1. Cor. 3.9 by whom the garden-plat as it were
skipping from cliffe to cliffe this appellation I say together with the zeale wherewith this spouse is moued desiring there might be no difficulty which might hinder the arriuall comming of this Bridegroome more neare vnto vs doth represent vnto vs the heauens which shee attendeth and looketh for not so euen and so fairely polished as they seeme vnto vs in faire cleare weather but as they shew sometimes crancked and entercut with mighty heapes of cloudes which a man would take to be so many mountaines and rockes ful of the strangest cragges and downe-falles a man can imagine in somuch as Esay seemeth to giue vs a most plaine and cleare expositiō of this place when he saith O that thou wouldest cleaue the heauens and come downe The spouse therefore wisheth and desireth that as these beastes are not hindered any whit at all by any cragges or downe-falles of the rocks to descend go whither they will the Bridegroome should also in like maner iumpe as it were from cloude to cloude to approch neare vnto her But particularly this exceeding great secret more then incomprehensible vnto any creature whatsoeuer namely that the sonne who thought it no robberie to aequall himselfe with the Father being truly such as God is to wit verie God hath taken on him the forme of a seruant and humbled himselfe to the death euen the death of the Crosse this I say is as it were indeede to cleaue the heauens to descend into the lowest parts of the earth Philip. 2.6 Ephes 4.9 and 5.32 And indeede a declaration thereof was giuen and represented vnto Iohn Baptist at the baptisme of Christ who law the heauens cleft and opened and the spirit of God to descend in the forme of a Doue vpon Iesus Christ And if we had rather seeke after these mountaines and steepe places here belowe we may say that seeing our sinnes are they which put a diuision betweene God and vs the spouse praieth the Bridegroome in this place to drawe the nearer vnto vs not to respect these hindrāces which are as it were high Mountaines between him and vs but to doe as these chamoyse and roebuckes doe which vault and bound ouer the rockes how high soeuer they be 14 Nowe to conclude as the auncient Church hauing the gages pledges of this spiritual marriage whereby they were partakers of all his blessinges praieth the Bridegroome and beseecheth him to approch yet nearer vnto her and in person causing the shadowes and figures of the auncient couenant to vanish awaie and depart so wee who are fallen into this happie time in which this Bridegroome hath manifested himselfe in flesh and most clearely reuealed the light of saluation respecting notwithstanding the full and entire effect and accomplishment of his promises vnto his later comming ought the nearer we drawe vnto it the more feruently and earnestly pray that his kingdome come quicklie that in the meane time he kindle more more in our harts a true and ardent desire of yeelding him all maner of obedience inspiring most especially with his holy spirite both the Magistrates and the ministers couragiously to proceed in that businesse which is committed vnto them to purge the vineyard of the Lorde and to rid it of all them who may in generall or particular wast and destroy it blessing vs al more and more from an high to his honor and glorie Amen THE END OF THE SERMONS VPON THE SECOND CHAPTER THE XXIII 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 first verse 1 By night in my bed I sought him whō my soule loueth I sought him but I found him not 1 The spouse by falling asleepe in her chiefest peace tranquillity is the cause of her own desolation 2 The Bridegroome notwithstanding leaueth not to awake her in his time and the great difference which is betweene this awaking and that which proceedeth from the biting of sin 3 The faults committed in the seeking after the Bridegroome which is the cause why hee is not found by such seeking after 4 The greatest blessings of God both temporall and spirituall by ill vsing of them become the instrumentes of mans ruine and destruction 5 Application of this doctrine to such as are asleepe in our time 6 An other kinde of sleepe which turneth often times into an incureable lethargie 7 The resolution wee ought to make touching the pointes which are at this day controuersed in Christendome in the matter of religion 8 An answere vnto them who say that we sel Paradise verie good cheape 9 We must rise out of our bed to finde this Bridegroome 10 The conclusion of this matter with an exhortation for the through practise of this doctrine WEE haue in the Chapter going before vnderstoode and seene the sweete and gracious behauiour of the Bridegrome in caressing and entertaining of his spouse and reposing of her in a most happie rest looking for still notwithstanding and expecting another more near arriuall comming of his namelie then when hee should come as the Sunne rising from on high to giue light vnto the woorld and when the figures and shadowes of the Law should haue an end as it is saide Esai 9.2 and by Zacharie yet more expreslie in that excellent Canticle or Song of his It seemed then that all went the best that might be in the woorld the temple of the Lord beeing perfected and ended with so great magnificencie al that seruice so well established and the state of the kingdome so wisely gouerned and administred by Salomon And indeed we may and ought to saie that the Church was then maruailous goodlie and glittering and al the people in exceeding great quiet and peace The same may likewise bee saide of the estate of the Church in the time of Iosua the people beeing brought as it were into the rest of the Lord as himself speaketh Psal 95.11 But what This endured not long as it was also foretolde by Moses Deut. 32.15 which thing is heere in this place described or rather most diuinely painted forth vnto vs containing doctrine altogether necessary for our time that we be not deceiued to the endamaging of our own saluatiō For the church of god is fallen frō age to age into that miserable estate whereof mention is made Mat. 13.13.25 by beeing by little litle brought into an heauie slumber by her ouer great ease in such sort that while shee is asleepe the enemie hath set vp his seate and prepared it as he would in the verie midst of the house of God as the Apostle foretolde it 2. Thess 2.4.5 and so on And when at this daie the Lorde would awake her the most part haue such bleare eies that they cannot nor wil not open them others are in so deepe a slumber that though they bee waked with neuer so great strokes of the whip yet they lay their head downe againe vpon