in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of mākinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of mā both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is cōstrained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is
which is cleane and neate and so much bad among the good such as it is that not onely it is without al value to be able to moue the Lord to crown vs with his glorie but contrariewise being nothing else but a polluting and defiling of his graces deserueth nothing but condemnation if he iudge of it according vnto the merit thereof 14 And this is the cause why the spouse resteth not on her own spike-nard but on her Bridegrome whom she compareth vnto two sweete plantes or young trees for these names are not very welknown vnto vs bearing a gum of most excellent sweete odour namely to the Myrrhe and vnto that which is called Copher bearing a certaine fruite or a flowre in forme of a cluster whereof was great aboundance in the vineplattes of Engaddi a place renowned in sacred historie by reason of his plenty and fertility Let vs therefore note in this place first the manner of speech which sheweth that the spouse and her spike-nard are two distinct thinges But the Bridegroome is himselfe this Myrrhe and this Copher For touching the graces which we haue and concerning the fruites of them which are good works all these are qualities not borne in vs nor with vs but are come on vs of the liberality of him who createth and formeth in vs both to wil and to doe so that to speak properly it is not we that smel sweet but the giftes and graces of God wherewith he hath endued vs cause vs to smel sweet But it is the Bridegroome which hath al of himselfe in as much as he is God and giueth al vnto himselfe in asmuch as he is man In a word it is hee that is all perfection and that hath it in him without meane or measure but to impart and communicate it howe and to whom it pleaseth him as the fragrant flowre keepeth not his sweete smel to it selfe but poureth it forth and causeth it to be sauored and smelt of them which approch and come neare it And this is the cause why it is saide elsewhere not onely that this Bridegroome hath life in him but that he is the life it selfe and the resurrection and that hee hath life in himselfe yea saith he the spirit taketh of mine Ioh. 16.14 as elsewhere hee saith that he hath power to lay downe his soul and to take it to himselfe againe Ioh. 10.18 15 And this is the reason also why he is not compared simplie to one graine but to an handfull or bundell of Myrrhe nor to one graine alone of Copher but to a cluster of Copher because that indeede hee giueth of his spirit by measure but hee hath al in himselfe without measure But alas it is not vpon the woorld that he hath powred this odour For neither doth this smel wel vnto it nether doth it smel wel vnto the Bridegrome Who is then quickned with this odour of life 2. Cor 2.16 It is she who hath this bundel of Myrrhe and cluster of Copher in her bosome namely they who according vnto the example of the blessed virgine Marie lay vp and keepe the wordes of eternall life Ioh. 6.68 in their heart Luk. 2.15 Who heare this woorde of the Lorde and keepe it Luk. 11.28 and meditate therein daie and night Psal 1.2 in whose hearts this word dwelleth plentifully Col. 3.16 and by consequent Iesus Christ together with his father Ioh. 14.23 as also the holy Ghost Gal. 4.6 to the end that our bodies also be his Temple 1. Cor. 6.19 Let vs therefore learne to discerne the painted shew of the world from the true beuty and bounty and let vs pray our good God it maie please him to change vs throughly driuing out of our vnderstanding al filthinesse of falsehoode and ignorance and al infection of our affections in lieu whereof hauing perfumed vs within and without with the odour and sweete smell of his integrity and obedience it will please him to reforme vs also in all purenesse and holinesse to bee vnto him a sweete smelling sauour by his holy grace and singular mercie And because that hitherto wee haue abused these his graces notwithstanding his so great patience wee wil demaund and craue mercy at his hands as followeth Almighty God c. THE FIFTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the 15.16 and 17. verses 15 My Loue beholde thou art faire beholde thou art faire thy eies are like Pigions eies 16 My welbeeloued beeholde thou art goodlie and pleasant our bedde is of greene leaues 17 The beames of our houses are of Cedars and the galeries of Cypers 1 By the discourse at this banquet betweene the Bridegroome and the spouse we maie vnderstand and gather the vnspeakeable ioie and pleasure which the faithfull soule receiueth hearing that which Iesus Christ testifieth vnto it 2 The exceeding beuty of the church and wherein it consisteth 3 What is meant by the eies of a Pigeon 4 What conueniencie and what inequality there is between the dilection loue of this Bridegroome towardes his spouse that of this spouse towards her Bridegroome 5 This spouse findeth her selfe no otherwise beutifull then by the beames of her Bridegroomes beuty contrarie vnto her who pleaseth her selfe in her selfe 6 This spouse neither seeketh after nor findeth anie repose and rest but in the bed of her Bridegroome 7 What this bedde is which is alwaies greene and what the pillers thereof are which are of perpetual cōtinuance opposed vnto those which are of rotten wood WE haue hitherto as it were accōpanied the Bridegrome the spouse vnto the feast banquet of the fiansailes now their holy discoursing talking together full of vnspeakeable comfort and consolation is here set downe and declared For who is he that can comprehend either the loue which the bridegrome by inward effects testifieth vnto his spouse yea to euery faithful beleeuing soul or the ioy contentment which the spouse thereby receiueth considering aright and esteeming the price and valewe of that shee receiueth the excellency of him who voutchsafeth her so great honor Now seing the consideration of so great a benefit constraineth such as are most ignorant to wish and desire it and such as are most wicked to condemn themselues for despising and contemning of it we must bee so much the more diligent and attentiue in heedful marking of these discourses of theirs that so we may haue our part therein 2 The Bridegroome therefore hauing called this spouse his loue or welbeloued testifieth vnto her twise together that shee is faire that shee is faire Let vs therefore first consider the excellency of him who speaketh in this place It is the euerlasting son of God who is not deceiued to take that for faire which is foule being abused with the forme and fashion of this world 1. Cor. 7 31. and who speaketh fainedly or dissemblingly Mat. 22.16 Therfore we
comparison betwixt him and any creature and we must hold this generall sentence without exception that God will neuer giue either in whole or in part his honor vnto an other which doth fundamentally ouerthrowe all kind of Idolatries whatsoeuer As touching his humanity being distinctly and by it selfe considered he is called indeed sonne of man that is to say true mā in all and through all of like nature in substance of body and of soul with vs being in this respect extracted brought from Adam as Luke witnesseth in his genealogie Luk. 3.38 but as touching the qualities of the same nature otherwise qualified altogether then they who are not regenerated by the spirite betweene whom him there is no more agreeablenesse then betweene light and darcknesse 2. Cor. 6.14 And as touching thē which are changed renewed by his spirit there is truly a very great agreeablenesse and accord being guided and gouerned by the same spirite enlightening their vnderstanding Ephes 1.18 and creating in them both to will and to doe Phil. 2.13 to be followers of him Ephes 5.1 walking as hee hath walked 1. Ioh. 2.6 by reason of which conformity they are also called the children of God Ioh. 1.12 and light Ephes 5.8 but the inequality is very great first because he is the essential fountaine and spring of all grace in asmuch as hee is God Secondly because hee is as it were the channell and bason touching his humanity into which all graces in all perfection haue beene powred I mean out of his diuinity and Godhead into his humanity manhood to the end that all of vs might draw from thence euery one his measure Ioh. 1.16 and 1. Cor. 12.11 not that he hath the lesse for al this or that he hath one part we an other but that his plenteousnesse and aboundance ouerfloweth vpon vs without diminishing of any whit thereof in him 3 It remaineth we speake of his office of mediatorshippe whereupon we ought generally to note that the sonne of god beeing come in fleshe to purchase this spouse by the blood of himselfe he is so iealous of her that he cā neuer be brought to quit any one point of this amity and loue of his to an other nay he hath often taken her againe vnto him howe lewdly soeuer shee had behaued her selfe Ierem. 3.1 The better to vnderstand this and that in the quality of his mediatorship and of that which hee hath doone for his spouse he hath no companion we wil as the author of the epistle to the Hebrues doth referre the whole vnto three points namely to his dignity Royall his state Propheticall his Priesthood in respect of which three points wee may and ought truely to say that hee hath to speake properly no companion albeit hee hath as it were his officers and seruants with whom in certaine pointes and after a certaine sort he serueth himselfe In which thing many verie great and pernicious abuses are committed as we wil by gods helpe afterwardes declare Iesus Christ therefore is only king not only in that he is creator and gouernour of the worlde in soueraign degree with God his father with the holy ghost but specially King of a Kingdoome which is not of this woorlde concerning the conscience beeing spirituall and eternal in such sort that vnto him alone it appertaineth to commaund and to forbid Ioh. 13.13 to iudge and to absolue 1. Cor. 5.4 hauing the keies to open and to shut Apocalyps 3.7 So that neither hath it beene nor is nor maie bee lawfull at anie time for any besides no not for the Angels themselues to make a Law to binde the conscience nor to establish in any point concerning the substance thereof the gouernment of the Church The reason hereof is most iust and most euident Most iust because sith this gouernment surpasseth the order it selfe and nature of this woorlde there is none capable thereof but he which is true God and together also man endewed with a wisedome and power surpassing euen that of the Angels Most euident also because that if it bee forbidden to adde to or diminish anie thing from the commaundementes of this Lawe-giuer Deutr. 4.2 and 12.32 much more is it inhibited to make newe ordinances And therefore it is saide by Esay Who required these things at your handes Esay 1.12 And al the commaundementes of man in the matter of this spirituall kingdome are once for all declared to bee nullities Esay 29.13 Coloss 2.8 and 22. and 1. Cor. 7.23 As touching this point therefore let this stand for a sure ground and agreed vpon that Iesus Christ hath no companion in what sort soeuer in this kingdome and that he alone in this respect is King and Lorde of the vniuersall Church euen vnto the ends of the world for euer Psal 2.8 and 110. as it also behoued the writing set ouer his head on the Crosse should bear Pilate not knowing what he did how euer the Iewes were angry with it 4 Let vs come now to the 2. point which we called his state office of being a Prophet taking this appellation not strictly as being giuen to certaine personages to prophecy foretell such things as should come to passe touching our Lorde Iesus Christ the particular application of the threats promises of the law such as were the 15. Prophets whose writings we haue many others mentioned in the holy scriptures but taking this word of prophet generally for a declarer of the wil of god touching our saluation in which sense Iesus Christ is called the Prophet whom we must heare vnder paine of extermination Deut. 18.15 as the same is expounded Act. 3.22 Ioh. 1.18 I say then that as Iesus Christ alone is properly the foundation of the Church 1. Cor. 3.11 And by the Lord himselfe Esay 28.16 as it is also in him alone in whom the church was elected before the foundatiō of the world Ephe 1.4 so also it is he alone which hath beene ordained from euerlasting by the father to declare his wil vnto mē And that this is so behold S. Paul who witnesseth in expresse termes that it was he which guided the people in the desart 1 Cor. 10.9 as also it was he whose glory Esay saw Ioh. 1.41 In a word S. Peter speaking of the time it selfe of Noe saith that it was he that came then in spirit preached to the vnbeleeuers of that time 1. Pet. 3.19 finally it is hee which came in flesh to manifest the wil of the father to make the world altogither inexcusable Ioh. 15.22 18.37 yea so far as to bee called the minister of the circūcisiō Rom. 15.8 that is to say of the Iews 5 Let vs come vnto the state of his priesthood which consisteth in two points namely in the expiation of our sins in his intercession for vs towards God his father As touching this expiation we must first of al consider that this word importeth a ful
comely countenance as it is also specified Psal 144.12 where the daughters are compared to high straight pillers of great Pallaces the holy ghost meaning to represent vnto vs by these corporall thinges the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours hath chosen this similitude in opposing it vnto the former desolation in the which the spouse went as it were hanging downe her head For as touching the mentioning of Pharao in this place there is no farder reason or allegory to be sought therof but this that among al the horses of those times they of Aegypt were accounted the brauest and the best as in manie places of the Scripture it is witnessed vnto vs and especially in the historie of Salomon 1. King 10.28 as at this daie men account of the horses of Spaine and of Turkie 7 But aboue all other things this is especially to be noted that the Bridegrome calling his spouse with his owne mouth his loue testifieth vnto vs that which the vnderstanding of man is not able to conceaue I meane the vnspeakable loue and dilection which hee beareth vnto his Church to the end wee should learn the most necessarie point of our saluation namelie that whatsoeuer she hath proceedeth from the mere liberalitie and bounty of her Bridegroome and that there is nothing in the whole world either so faire or so good to speake properlie as are those iewels wherewith hee adorneth his Church waiting for the daie of the full and perfect consummation of this marriage a doctrine so ill knowen as nothing worse whereby it is impossible that the iudgement of God should be far off frō vs. For the greatest vnthankfulnes that can be found amongest men is this to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue hath found I know not what in vs which hath moued him to chuse vs or happily hauing found vs so so hath preuented vs by his grace to the end that how euer it be some thing might bee found in vs which meriteth and deserueth his grace and fauor To this we must oppose this word so often reiterated repeated in this booke to wit My welbeloued or as wee saie in our common speach My loue which was after declared in his time by the Bridegroome himselfe comming in person to stipulate and couenant this marriage in more nearer maner I cal you not saith he my seruantes but I cal you my frindes namely the frinds of this Bridegroome as is spoken Ioh. 3.29 and 15.15 And wherefore frinds beloued Because saith he I haue loued you first 1. Ioh. 4.10 what shal we saie O Lord who are thus thy beloued They are thy naturall enemies yea enemies by race and kinde and from father vnto sonne And wherefore then hast thou loued them To cause mercie to abound aboue the excessiuenes of sinne Rom. 5.20 finding the cause thereof no where else but in thy meere and onely goodnes and bountie And how far hast thou loued them Euen so far as to lay downe thy life for them 1. Ioh. 3.16 Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length the bredth the depth thereof Eph. 3.18 and 19. Let this word therefore my brethren of welbeloued be indeed so precious vnto vs that the loue of this woorld which is enmity with God Iam. 4.4 bewitch vs not that the loue of deciueable and perishing riches possesse not our harts that the false opinion and selfe-loue of our selues make vs not to lose this goodly treasure that we depriue not our selues of our blessing for a soupe as did Esau Heb. 12.16 but that this precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God 1. Cor. 2.10 namely the thinges which are giuen vs of God to the end that our whole life be a reciprocall interchaungeable loue towardes him who hath loued vs so much 8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members without anie either obstruction or other defect which hindereth the faculties and powers thereof from passing and spredding themselues throughout the whole body then truly the effectes thereof shew themselues most euidentlie from the verie heade vnto the feete Euen so fareth it with this spouse quickned nourished and sustained by the spirit of her Bridegrome therefore sheweth she herselfe most excellent and gallant through out lifting vp her head vnto the heauens treading vnder her feete Satan the world and sinne yea defiing death it selfe and hell Ose 13.14 1. Cor. 15.55 And therefore is she compared elsewhere vnto goodly great tall trees planted along the waters from whom no stormie time or season taketh awaie either greennes or fruit Psal 1.3 and 92.12 and 13. True it is notwithstanding that this vineyard is sometimes broused and marred by the vineyarders fault and negligence as is at large declared Psal 80. nay beaten with hayle and tempest from aboue as if the bridegroome had laide it as low as hee had raised it high and al by the spouses owne fault But therefore hee beateth her downe to raise and lift her vp againe and to shew her how dearly he loueth her and is iealous in chastising of her Esai 49.21 making alwaies a great difference betweene the destruction of Sodome and the visitation of Sion Esai 1.9 And though hee correct vs some-times in his great wrath yet doth he limit his displeasure Psal 125.3 In a word the spouse is sometimes diuorced for a time as she was scarse seuenty yeares ago but is afterward receiued againe Ierem. 3.1 We are pressed on eueryside but not crazed broke in need but not distressed persecuted but not forsaken beaten downe but wee perish not 2. Cor. 4.8 9 But when was this spouse in this port and state Certainly shee was neuer more triumphant and glittering then in the time of the Apostles the doctrine of saluation beeing neuer better taught neuer better harkened vnto neuer better practised But wil some man say the Church was neuer more miserable then it was then as the Apostle writeth 1. Cor. 4.10 the whole history of the Apostles in the Acts declareth True this is the same which I meant to say namely that the crosse is the charriot of triumph in which the Church the spouse triumpheth and reioiceth in the Lorde Gal. 6.14 2. Cor. 4.10 And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force but during the great fires For then death it selfe was bidden defiance men went an hundred miles to haue a little crumme of this heauenly bread the world and life it selfe were
heart bee on high where he looketh for vs and reacheth out his armes there to receiue vs and to make vs his coheirs companions with him of the kingdome of heauen with him I saie who hath loued vs so much and shal loue vs vnto the end And because that contrarie vnto our duety in this behalfe wee haue beene and yet are so slothfull and so giuen vnto the worlde and vnto our selues naie so rebellious towards him and vnthankful wee wil craue mercie at his handes as followeth Almighty God c. THE EIGHTEENTH 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 5.6 and 7. verses 5 Cause my spirites to come vnto me with those flagons make mee a bed with those Apples for I faint or sound with loue 6 Let his left hand be vnder my head and let his right hand embrace me 7 Daughters of Ierusalem I charge you by the Roes and by the Hindes that ye stir not vp nor waken my loue vntil she please 1 The most perfect are not capable of the sweetenes of the meates of this banquet but we maie not haue lesse appetite for all this 2 A complaint against the contempt of this sweete and wholesome nourishment 3 The difference betweene that wine which is drawne out of the true vessels and that which is sower mustie poysoned as well olde as newe and from what tree the true apples which fetch our spirites againe vnto vs are gathered 4 The vertue and force which maketh our eating and drinking in this feast profitable vnto vs consisteth and resteth in God alone and the great abuse committed both in this poynt as also in doctrine and the sacramentes 5 Wherefore the spouse is not contented to be held vp with one of her Bridegroomes handes onely 6 We must by particular meditation digest the spirituall nourishment wee receiue in this banquet 7 Satan and his complices busie themselues in nothing more then to hinder this digestion but the Bridegroome holdeth them and brideleth them so far as pleaseth him 8 It is especially needeful that God represse those who trouble the repose and quiet of his spouse within 9 God wanteth no executioners of his iust iudgements especiall against the perturbers and troublers of his spouses repose and peace 10 After meditation we must awake and proceed to the practise of a christian life and touching great abuse committed in this behalfe 11 A conclusion touching the summe of that which is contained in this and in the sermon before WE haue left the spouse in the banquetting hall in the most wished estate she could desire now to hear her speak it seemeth the cleane contrarie seeing she speaketh as if shee were quite out of heart hauing lost al strength being brought as a man would saie vnto an vtter extremity We must therefore note that our infirmity and weaknesse is such and so great that cannot in truth suffer either ioie or sorrow if the one or the other surpasse our capacitie In such sort that as a man may die by hauing his heart ouerstraitned and locked vp with anguish and sorrowe so maie the like also happen vnto him if his hart bee ouermuch opened and enlarged with a suddain and ouer great ioy The like we see to come to passe in many places of the holy and sacred history that holy personages become for a time no better then deade men if the Lord appeare vnto them in anie vnaccustomable maiesty As the Apostle witnesseth saith that when it pleased God to make him to see things that cannot be told he knew not whether it were himselfe his spirit remaining within the body or were otherwise rauished out of himselfe 1. Cor. 12.2 Act. 22.17 And that the like hapned also vnto the prophets beeing filled with the spirit of God appeareth by that we reade 1. Sam. 19.24 The spouse therfore in this place being present at this banquet saith that the apprehension conceit of so great a fauour as well the sweetnes of the fruite of this Apple-tree as also the sauour of that drink shee drank in this bāquet maketh her to sound as beeing at the first not capable thereof Not that therefore shee had lost all appetite for contrariwise she calleth for that wine and for those Apples but as if shee desired that she might haue them in such sort as that thereby she might bee brought vnto herselfe againe whereas shee was not able to beare them in ouer great aboundaunce Cause therefore saith she my spirit to come againe vnto me by giuing me of that wine and making mee as it were a bed of those Apples by the odour whereof my spirites may be recreated as men are wont to doe vnto them who beginne to faint at heart to whom they giue not anie great quantity to eate or drinke but a droppe or two of wine or some other sweet thing to smell vnto to cause their spirites to come vnto them 2 And what shall I say touching this point but that it seemeth in a manner that there is no longer any Church in the world For euen in our time in which it hath pleased God not onely to set vp the hall of this banquet but also to leade vs in thither to offer vs this very same meat this very same drink after the most requisite sort of prouision that possibly may bee made where are those who insteede of apprehending so exceeding a bountie as to be therewith rauished voutsafe so much as to sit downe at table Or being sitten downe to eate and relish and to digest this meate with an eager stomacke hungrie appetite Nay rather on the contrary side doe we not as did the children of Israell who fell some to loathing the Manna which they could not at the first sufficiently praise commend The Lorde therefore of his mercy sharpen our appetite correct our tast make vs this true spouse of whom it is here spoken 3 Let vs note farther that it is not spoken here of all wine but of the wine of those vessels saith the spouse For there is a mingled wine such as the Pharisies gaue the people to drink There is also a vineger-wine a dead and turned-wine yea a poisoned wine as is that with which the great whore of Rome hath poisoned the kings nations Apoc. 17.2 to make them to raue and to rage as Ieremy also speaketh of that other Babylon Ier. 51.17 And therefore wee must take diligent heed we be not herein deceiued the world being ouer ful and now more then euer of such brewers and minglers of this wine that is to say of this word of God which ought to be sincerely and purely administred as the Apostle warneth vs proposing himselfe for an example 2. Cor. 2.17 warning elsewhere al the faithfull to proue all things and approue the good 1. Thess 5.21 We must therefore followe the example of
them of Beroea who as it is written Act. 17.11 before they would drinke the wine which was presented them by the hande of the Apostle himselfe a faithful seruant of God would first see and know whether it agreed with the wine of the old vessels or barrels namely that which the Prophets gaged and drewe which when they had found then they receiued it and drank thereof as it is also said by the Lord Mat. 13.52 that euerie scribe and doctor which is wel taught in the kingdome of heauen is like vnto an house-holder which bringeth forth of his treasure things new and old And here we must againe take diligent heed of satans and his ministers subtilty who would beare vs in hand that al old wine is good and must be receiued which is most false For there is aswell olde wine mingled and poisoned as new wine which we must warily take heede of The receipt therefore to preserue vs there-from or if happily wee haue dronke of it to vomit it vp againe is first to consider wel whether it be drawen out of the true vessels of the Lordes sâ—ller which are the writings of the Prophets and Apostles otherwise called the old the new Testament so consequently reiect and refuse without all exception whatsoeuer wine is drawen elsewhere Againe seeing the craft and subtilty of these lewd tauerners poisoners is such that they infect corrupt eueÌ„ the pure wine drawn out of the true vessels we must in the second place consider of wel not only the colour which they can wel tell how to counterfet but especially the sauor the tast before we swallowe downe one drop of it Asmuch is meant by that which the spouse saith afterwarde not simply that they should make her a bed of apples but of those apples to wit of those which are gathered from the true apple tree which is the tree of life of which whosoeuer eareth hee shall neuer see death Ioh. 6.51 4 But yet this spouse is not so contented if the Bridegrome hold not vp her head with one hand her body with the other that for two reasons The first because the force and vigor of that wine and of those apples that is to say of the preaching of the worde of God which quicken our hart cause our spirits to come again vnto vs dependeth wholly and entirely vpon the inward power and working of God without which the woorde preached is no other thing then a sound which entreth in at the one eare and goeth forth at the other and the sacramentes are nothing els but vaine shewes and representations of thinges terrestriall and common saue that the contempt either of this woord or of these sacraments condemneth the contemner despiser of them before God For it is for sorcerers charmers and inchaunters to attribute a power of woorking vnto the bare and simple pronuntiation of wordes be they vnderstood and liked of or not as also to attribute any kind of holinesse or vertue of working in our soul vnto the signe of the Sacrament is not only superstition but execrable and damnable Idolatry For this is a thing denied vnto the Angels themselues this vertue being incommunicably proper and belonging vnto God signifieng only by his word and by his sacraments that which he doth truely woorke and effect within and in the heart and soule of euery faithful by his only powerfull woorking which I will declare and make plaine vnto you by a familiar similitude that we iut not any more and runne a-shelfe on such Idolatry and very manifest sorcery The question therefore being of corporall nourishment because God hath so ordained it from the beginning that the creatures should be sustained in their earthly and sensuall life as Saint Paul calleth it by that which the earth bringeth forth and produceth Gen. 1.29.30 It is certain that God hath withal giuen as it were enclosed in the bread that which the Prophet calleth the staffe of bread Ezech. 4.16 that is to say a natural vertue and power to maintaine the strength of body in him who eateth thereof and can digest it Likewise he hath giuen vnto the wine a naturall and inwarde vertue and property to sustaine and to cheare the heart of man which drinketh thereof competently and measurablie Psal 104.15 The like is of other creatures created for the vse of this corporall life with giuing of thankes 1. Tim. 4.3 as it commeth also to passe in many other creatures ordained for remedies of sicknesses and diseases against which wee see that god hath inserted in them a certaine proper and natural force and vertue reseruing stil notwithstanding vnto himselfe the right power of making this vertue of theirs auailable or not auailable in his creatures according vnto his good will pleasure so that it is on iust cause that we craue of him our daily bread as confessing that as hee alone hath made the bread so he hath compassed and limited the vertue and force thereof in which respect wee must auouch and confesse that himselfe is the first and true cause of our beeing and nourishment but as for the life spirituall and eternall that is in such sort resiant and abiding in the onely person of Iesus Christ the true and only bread of life that there neuer was nor is nor shalbe any creature whatsoeuer in heauen or in earth or belowe the earth which hath in it any one dram be it neuer so litle of this force vertue which truely quickneth liueth vnto eternall life For euen as himselfe alone hath doone all thinges which were requisite for our saluation so the force vertue both of disposing the soule of man to receiue apprehend that which he hath doone for vs as also of applying this saluation is no where els but in the sole person of Iesus Christ whence it must flowe and be powred vpon vs by the vertue and power of the holy ghost which is also the essential power of the father and the sonne of whom for this cause Iesus Christ hath said he shall take of mine and shall shewe it vnto you Ioh. 16.14.15 What do the Angels then touching our saluation They are ordained of God to oppose and set themselues against all aduerse and contrary powers as we see it verified in Daniel being camped about the faithfull Gen. 32.2 Psal 34.8 In a woord they are his messengers vnto the saynts Act. 10.3 Heb. 1.14 but not that they haue any vertue or power either in whole or in any part whatsoeuer to drawe vs vnto God to chaunge our heartes of stone into heartes of flesh to giue vs eares to heare to open our heart much lesse to iustifie and to sanctifie vs. For all this is properlie appertaining vnto God our father by his holy spirit in his sonne Iesus Christ And what is the power of men chosen and sent vnto this purpose To be the embassadors of God to announce and declare his wil to
and rest not your selues on that which you heere see with your eie but hold your selues vnto him who is to come in person Which thing beeing not well considered by the hypocrites and ignorant seeking after their saluation in the altars and sacrifices wee see how sharplie and bitterlie they are for that cause reprehended thoroughout the whole Scripture Which more is this Bridegrome being arriued in person and making himselfe visible and palpable in fleshe which the Apostle iustly calleth the great secret or mystery Eph. 5.32 would not notwithstaÌ„ding haue vs to stay our selues on that corporal presence of his but contrariwise it is expedient saith he that I go my waies Ioh. 16.7 For saith he my father is greater then I. That is to saie so long as you shall see mee in this humiliation and basenes of corporal presence in such an estate as you men are you wil neuer learne and know what the authority and power is which I haue and the possession whereof I shal then receiue when I shall bee entred into celestial glorie with my father And in another place I go my waie saith he to prepare a place and lodging for you Ioh. 14.2 yea in my fathers house and where is this house seeing god is euery where It is true indeed that he is euery where because he is infinit But he dwelleth not but in his Saintes so consequentlie in his Church beeing said to no other then vnto his people I will dwel among them Yea so far is it that this Bridegroome dwelleth in the worlde that contrariwise the Apostle desireth to bee dislodged to bee with him Phil. 1.23 witnessing elsewhere that wee are wayfarers and pilgrimes here below 2. Cor. 5.1 and therefore we sigh after his returne not to soiurne here but to bee caught vp in the cloudes with him and to raigne with him for euer in that habitation whereunto he is first ascended and whence he wil one daie come to carrie vs vp aboue al the heauens 1. Thess 4.17 not to seeke or enquire farther after this glorie which surpasseth the reach of our vnderstanding Therefore when it is said that hee is with vs vnto the end and consummation of the worlde this neither maie nor ought to be vnderstoode of the presence or situation of his bodie here below seing he is trulie ascended vp into heauen and there shal remaine vntil his returning againe at the latter day Act. 1.11 and 3.21 but in asmuch as he dwelleth in our harts by his spirite and that by his diuine power hee gouerneth and and preâ—erueth his Church waiting her ful victorie Otherwise if he were here by a real presence of his body it should not be said that he is departed and gone noâ— that he wil return hither againe and we should saie with Saint Peter dazeled with the glory he saw not then knowing what he said It is good for vs to tarry here still let vs make vs tabernacles heere Luk. 9.33 And this is a wonderful thing that themselues yet maintaining and holding others in this false and blockish opinion by which the foundations of our saluation I mean the articles of the true incarnation ascension returning of Iesus Christ are notoriously ouerthrown consider not what themselues crie in their masse to wit sursum corda that is lift vp your harts which were verie absurd to saie if we must looke after him here below in the hands of him whom we see with our eies 16 In sum these few words Come thy waie ought to serue vs for a summary abridgemeÌ„t of the whole doctrine of saluation consisting in these two pointes that during this life we should coÌ„tinually aspire on high vnto a far better life that to come therunto turning our selues from al the enticements allurements which stay vs here below vsing this world so as if we were not at al in it 1. Cor. 7.31 and Gal. 6.14 euerie of vs take our way right vnto God according vnto his vocation practising and putting in vre his commanudements and not when he saith Come thy waie seeking after excuses such as are mentioned Luk. 14.18 for vnto such it shal not bee said Come yee my welbeloued but goe yee cursed the Lorde graunt vs to heare that so happie a word and preserue vs from this other so fearefull and so horrible Amen Almighty God c. THE TWENTITH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 11.12 and 13. verses 11 For behold the winter is passed the rain is chaunged it is gone awaie 12 The flowers appeare in the earth the time of singing of the Birds is come the voice of the Turtle hath beene hearde in our countrie 13 The figge tree hath brought foorth his young figs the vines with their grapes haue cast forth their sauour 1 How the harmony of the heauens the elementes was put out of tune in the elementarie part of the woorld by the sin of man 2 The spirituall worlde which is the Church hath her foure seasons also according as the sunne draweth neare or is farther off but conducted by a secret direction of a speciall prouidence of God 3 Example of these seasons 4 After what sort the bridegroome hauing driuen awaie the parching of the sommer and the rigor and sharpnesse of the winter inuiteth leadeth his spouse vnto the spring-time 5 A description of this spring-time 6 What the fair flowers of the church are in their season 7 The Lord planteth with these flowers the ground-plat of his Church by his holy gardiners 8 A comparison of these goodly flowers with the false glosse of the false Church 9 A complaint touching the sterilitie scarcitie of these flowers in al estates of Christians in our daies 10 The sonnets and songs which ring in the true Church opposed to worldly poems and vnchast and filthy ballades 11 The song of the Bridegroome inuiting his spouse 12 The song of the spouse aunswering her Bridegroome 13 Together with the flowers are found likewise most pleasant fruits in the garden of the true spouse 14 A difference betweene the fruite of this garden husbanded and trimmed by the bridegroome and those vertues which men call morall 15 The garden of the Church is not replanted a newe after the winter is past but hath beene doth remaine planted from the beginning and how greatly they are abused who take that which is old for new and that which is new for old 16 The young figges must become perfect figges and the young sower grapes must ripen and become good raisins 17 An exhortation vpon all that which went before grounded vpon the fig-tree which was cursed by the bridegroome IF our first Parent had not gon beyond and transgrested the commandement of his Creatour and maker the temperature mutual harmonie of the heauens and the elementes had remained and continued in such compasse and measure
such a church is called hereticall that is to say grounded vpon a doctrine which a man hath chosen and taken vnto himselfe and which agreeth neither with that which is Catholicke nor with it selfe but is often times diuided into so many peeces as there are braines giuen vnto their owne priuate and particular sense hauing all of them this in common that they goe astray and wander from the Propheticall and Apostolicall truth I knowe that all this is applied against vs by the aduersaries of our time who for this cause cal our Church new and giue vs such titles as like themselues best not perceiuing howe themselues cut their owne throats calling their Church the Catholicke Church except they can shew vs that Rome and the whole world are all one but the controuersie would be soone ended if men would but harken vnto reason I saie therefore that accordingly as it pleaseth God to shew his iudgements vpon the vnthankefulnes of the world or of his mercy to spare mankinde the true Catholicke Church hath sometimes shined foorth and appeared in her bewtie but not alwaies aboue the false and heretical the painted disguised strumpet counterfaiting the chast spouse of Iesus Christ so well and displaying the beames of her outward bewtie so magnificently for the most part that all both great and small take her to be the true thereupon the poore spouse which is the true spouse indeed is forced to retire into the deserts vntill the time of indignation be past Esay 26.20 Apo. 17.14 That this is so it cannot be denied but that a man shalbe conuicted by the whole historie of the Church and by that which wee see at this day with our eies Thence I conclude that the multitude and the greatest and apparant number is a most false marke of the true church but without standing either on few or more we must keep vs vnto this infallible point that the true Church and worthy of the name of Catholicke and vniuersal is that which maketh a true profession of the doctrine preached entirely registred by the Apostles to be the onely rule of trueth vnto the whole company of the elect 5 These two names therefore of Apostolicall doctrine and Catholicke Church are both of them so inseparable agree in such sort that the true Church is by this true and essentiall marcke distinguished from the false againe the true church beareth certaine marckes of the seede whence shee was conceiued 1. Pet. 1.25 6 And to the end that they reply not hereupon that the one and the other assembly may alleage the same text of the bible I answere first that the false Church maketh no reckoning of keeping herselfe wholly to the holy Scriptures secondly that the Scripture ought aswel to be the commentarie as the Text and that al interpretation of Scripture being referred vnto the articles of faith as vnto a certaine and infallible rule to discern that which is true frō that which is false as being the abridgement of the whole Scripture it wil be alwaies easie not to be deceiued except a man wil himselfe Thus you see what we are to think of the cōmunalty of the greater number which cried in Christs time away with him away with him crucifie him which is opposed vnto that which Iesus Christ calleth litle flocke Luk 12.32 But let vs see whether the spouse haue any better direction 7 Shee saith then in summe that going so through the City she was found by the watch she asked thē if they could tell her any tidings of this Bridegroom and saith not what aunswere she had of them but it appeareth sufficiently by that which foloweth either that they answered her nothing or that without staying their answere she went her way farther Now who are they I pray you of the watch but those who haue the charge of watching ouer the City of God And is it not expresly said that the lippes of the Priest are the keepers of wisedom because he is the messenger of god Mal. 2.7 And vnto whō did the Lord command his people to resort to be resolued in a case of difficulty touching the interpretation of the Law but vnto the Priests Deut. 17.8 yea to aunswere vnto it according vnto the Law which they might not ad vnto nor diminish Notwithstāding we see here that the spouse found her Bridegroome no more among these then in the open places streets of the city the reasons this that there is great difference between considering of a charge such as it is in it selfe and considering of it as they discharge it on whom it is imposed Moreouer albeit the Lord hath established an order wherein hee declareth his blessing yet notwithstanding wee may not tie the holy Ghost entirely vnto them either who are called by an ordinary vocation or vnto them who haue the place thereof because that as the Lord in his mercie giueth true pastours and teachers for the gathering together of the saintes and for the worke of the ministerie to the building of the body of Iesus Christ Eph. 3.12 so doth he also in his anger giue false Pastors with strong delusion and the efficacie of the spirit of errour 2. Thess 2.11 punishing by that meanes the contempt of his holy woorde As in that which concerneth the society of men in this world God giueth good princes and gouernours 1. Timot. 2.2 and Psal 72. and on the other side he punisheth and chastiseth the people taking his spirite from their princes and gouernours Psal 76.13 this holy ministery notwithstanding considered in it selfe remaining in that estate and forme in the which God established it as also the estate of Kings and of other Magistrates although the tyrantes abuse it Esai 3.4 and 56.10 Osee 13.12 Ier. 23.11.14.15 Brieflie the whole Scripture is full of such testimonies of Kinges and reproches of Prophetes and Priestes And if wee come to the proofe heereof by experience who were the greatest aduersaries of the true Prophetes Ier. 26.7 who conspired against God prophaned the Lawe couered and maintained the sinnes and iniquities of Princes Ezechiel saith they were the Prophets Priests Ezec. 22.25.26.28 Now let vs take an account of the Priestes which built and how many pullers downe and destroiers shal we find for one builder In a word by whom was the corner stone reiected By them which are called builders not that they were such but they should haue bin Psal 118.22 Matth. 21.42 Who interdicted the Apostles the preaching of the gospel opposing themselues directly against God Act. 4.5 and 5.21 In summe the spouse speaketh heere of wicked husband-men of the vineyarde who after they had killed the seruantes of the Lord in the ende slewe the heire also 8 Wee maie not maruell then that the spouse found as little comforte by the watch as shee did in the open places of the Cittie beeing a thing most certaine and assured that if the poore Church of God hauing amiddest these straites of
him Now the temporal gifts blessings which god bestoweth vpon his Church are a smal thing in comparison of the spiritual treasure which is proper vnto her although whosoeuer offendeth the children of God euen in these they shall haue the worst the Lorde himselfe hauing giuen this charge Touch not mine annointed Psalm 105.15 So that no sacrilegious person no not among the Paynims and worshippers of false Gods had euer his wickednesse vnreuenged and Aegypt and Babylon caried not farre the outrages they committed against the people of God In a woord it is not without cause that the head speaking of his members cryed from heauen Saul Saul why persecutest thou me Act. 9.4 But heere the matter concerneth spirituall blessinges and the proper and peculiar treasure of the Church namelie the enioying of the Bridegroome in his woord and the gouernment of his house Pharao woulde needes seeke to hinder the children of Israel from this blessing first simplie afterwarde by certaine conditions Wee see what it cost him The Assyrians and Chaldaeans who ruined the Temple and destroyed the Cittie fared no better So sped the Kinges of Persia who hindered the building of the Temple Contrariwise God blessed in carnall and woorldly things Alexander the great who bare himselfe otherwise how ambitious a Paynim so euer he were His successours the Kinges both of Syria and of AEgypt maie serue vs for example heerein both on the one side and on the other according as they fauoured with al peace and tranquillitie this mutuall repose of this Bridegroome and spouse or otherwise endeuoured to hinder it Those two Romane Captaynes Crassus and Pompee who were the first which spoyled the Temple of God although it were then most vilanouslie polluted by the gardiens and keepers of it themselues perished so exemplarilie and wretchedlie that hee is blinde who perceiueth it not The third who was Titus escaped no better And the Romane empire when God had serued himselfe with it to reuenge the vnthankfulnesse of his people making warre against this spouse neuer ceased since to bee the executioner and hang-man of itselfe vntil it fell in peeces 2 The beast mowled and fashioned vpon this Empyre against which monster wee are still in combate at this daie wil saie as much against vs putting her selfe in the place of this spouse But wee haue two peremptorie replies against them The one that all histories make contrarie proofe heereof if wee iudge thereof not by the beginning of a false prosperity but by the issue and ende of houses and families which haue fauoured this beast on whom the horrible iudgement of god hath finally bin brought The other that by the iust permission of God the prince of this world must keep some promise with his seruantes whom he telleth euery daie shewing them the kingdomes of this world Al these wil I giue you if you wil fal downe and worship me and therefore they contrarie to that which Christ aunswered him Matth. 4.9 take him at his woord and become his seruantes But such a master faileth not in the end to pay such seruants their wages And if we haue but eies to see the examples of our time which haue been shewed vpon the greatest of Christendome both in the East Weast North and South wee shall not neede to search anie auncient recordes for this matter Such is then this gallaunt and holie confidence of the spouse to braue her enemies in whose person the Apostle speaking wee see how hee dealt with Elymas Act. 13.10 howe he defieth all creatures high middle lowe Rom. 8.37 how hee beareth downe euerie high thing which presumeth to make head against God 2. Corinth 10.5 And indeede what power is there of any monarcke whatsoeuer which can vaunt of this promise Whatsoeuer you bind on earth shall bee bound in heauen Matth. 6.19 Vnderstand it not of one alone no not of Saint Peter himselfe but of the Church Matth. 18.17 and 1. Corinth 5.4 and of the true Church not exceeding the limites of her commission and established by him who is her garder and defender 3 It followeth in our text What is she that mounteth vp out of the desert like palmes of smoke Whereupon a man maie first of all demaund what personage is brought in in this place Some thinke that these are the Daughters of Ierusalem vnto whom this charge was giuen but there is no reason of this It is therefore the Bridegroome which speaketh discoursing and talking with his spouse in her Mothers Chamber and magnifieng with her the graces and blessings which himselfe had bestowed on her And this very changing of the person namely that he turneth his speech so as if he spake to a third person although hee spake to her herselfe hath a marueilous grace Neither must we take this for a question or demaund as if the Bridegroome asked and enquired after one which hee knewe not but we must take it as a kinde of admiration touching the goodly comelines and grace of this spouse He compareth her therefore vnto a pillar which is high and streight as were the palmes or date trees of that countrie a pillar Isay of a vapour or fume mounting countermount from the mountaines of the desert or wildernesse which vapour hee also saith to proceed from hence that the spouse is so perfumed with al sortes of excellent odors that the fume thereof mounteth as I may say vp vnto heauen whereof wee shal speake anon Such thē is this cōparison which seemeth to haue beene borowed from this that a multitude marching together and comming from any place resembleth as it were a clowde as the Apostle speaketh Heb. 12.1 For how euer this spouse be brought in speaking in this Canticle as it were one person onely it hindereth not for all that but that the whole company of the faithfull and beleeuing be vnderstood by her person ioyned together notwithstanding in one bodie and quickened by one and the same spirit as it is described vnto vs Act. 4.32 4 And if hereupon any man demaund wherefore there is here mentiō made of the desert I answere that it is in respect of the first beginning of this people which before their iourneying into the desert was but one family and began first to be a people in the wildernesse where god ordained thē a maner of policie and common-weale and gaue them a forme of a people neither are we to stay our selues on this desert of Arabia namely that of Sinay and Pharan For to speak in a more generality the Church being chosen out of the midst of the world not onely in respect of that time but from age to age according as some die and others succeede them shee was indeed drawen and is yet euery day drawen out of the most horrible hideous deserts that cā be in nature in consideration whereof Iosua warneth the people to remember that Abraham himselfe Thare were takē drawen out of the desert of Idolatry Iosu 24.2 which
yet these are the Nurcery of that Oecumenicall See What shal I say of thē who are gaping after these Cardinals hats what of these goodly gardiatane bishops of these bishops titularie portatiue of Abbots Priors and the like with whom we may iustly suppose that the diuell himself maketh himselfe sport though all of them serue him in good earnest except it bee such as openly both by their wordes and all their horrible dissolutions shewe that they beleeue neither in God nor in the diuell For beholde to what point the world is come And as for these great religious men who merite both for themselues others alack how ill they be lodged in their royall and more then royall pallaces alacke poore men how they are famished when the world fighteth who shall bestow most vpon them and their own mouth is neuer stopped not to demaund or their hands so troubled with the gout not to take and receiue whatsoeuer comes O the small warmth they haue in their Iacobine chambers ô how ill they are clothed in their frocks and other their habits which haue no fault in them nether winter nor sommer ô the hard penaunce discipline they beare at their girdle ô the poore fraternity of Iesus who haue gotten within the compasse of thirty yeares more by their charitable gratuitie then all the rest of the monks in fiue hundred yeares before them 3 If hereupon it be replied that there are some truly religious who go wolward and in haire liue hardly and austerely whip and scourge themselues in good earnest though we graunted them al this and that they did an hundred times more then is reported of them yet come they nothing neare Baals priestes who cutte and sliced themselues with rasors hauing crien out from morning vntill noone whom Elias notwithstanding with full mouth mocketh 3. Kings 18.27 or the religious Mahumetanes of diuers sorts and fashions And how euer it be if austerity of life were an essential marke of true religion holines as the poore simple people beare themselues in hand it is then were saint Iohn Baptist to be preferred before Christ Math. 3.4 not that we blame or discommend temperancie as neither the exercise required to tame and subdue this body of ours which rebelleth against the spirite But contrariwise we say that such ought the life of euery Christian to be and we confesse that we faile in the other extreme as if hauing taken away the superstitious distinction of daies and meates we had forbidden men to fast to giue themselues to praier and al holy exercises not as if we had commaunded euery day to eate fish and flesh We say therefore in summe that for a man to feed his horse moderately yea to make him to fast when and so as need requireth for fearing least fatted at too much ease he waxe headstrong and fall to kicking and flinging in steede of carrying his rider well and quietly is farre an other thing then by hard and euill handling of him to make him vtterly vnprofitable in such sort that he fainteth falleth flat vnder a man or cannot but with much adoe set one foote before an other when a man would vse him Moreouer we ad that it is an vniust and intolerable thing to make the rules of such exercises certaine and generall which thing was neuer appointed by the word of God nor practised in the christian Church so long as it continued in her puritie seeing that vnder the yoke of the law it selfe there was but one fasting day appointed generally to be obserued euery yeare I ad further that whereas the best the most excellentest works which the holy Ghost worketh in those who are most holy cannot be taken in accompt for satisfaction of our gilt or payment of our sinnes before God it is a most abhominable error to thinke to gaine paradise by eating or not eating by marying or not marying by eating flesh or eating fish But I confesse I doe the world great wrong to enter into dispute of such thinges against them against whose vnchast gluttenous Epicurian life the heauen and the earth demaund iustice at Gods hand Leauing them therefore to be carried in their Coch in full gallop to the place assigned them I referre them by the way vnto that which all the Prophets haue written against the hypocrites and traditionaries of their time and vnto that which the Lord himselfe saith in so many places of the Euangelistes and saint Paul expresly Rom. 14.17 speaking of that which was for a time forbidden by the commandement of God himself who hath not buried Moses to make place for humane traditions Coloss 2.23 1. Timot. 4.3.8 4 Let vs now returne to this Coche of the bridegrome prepared by him therein to receiue his spouse A man may therefore maruaile why there is here no mention made of wheeles or of Coch-horses thinges which seeme altogether necessarie to make this Coche to goe But the reason is euident namely because this Coche moueth not properly by any humaine art industrie but by the sole vertue power of him who made the Coche and conducteth it after a most especiall and diuine manner And yet this is not therefore to exclude the ministery either of Angels which thing is represented vnto vs in that heauenly chariot which Ezechiel saw with his wheels Ezech. 1.5 or that of men seeing that before the spouse was compared vnto the Coch-horses of Pharao as also Elizeus said seeing Elias carried vp on high My father my father the chariot of Israell and the horsemen thereof 2. King 2.11 or naturall causes whereof mention is made Exod. 1.10.13 14.21 Psal 18.11 but to shewe vs that all the second causes the question beeing of that which concerneth the kingdome of God doe worke alwaies in such sort that God reserueth vnto himselfe the glorie of the effect of them according vnto that which the Apostle saith euen of his owne ministerie that he which planteth and he which watereth is nothing I meane in respect of the inner working but God is al who giueth the increase 1. Cor. 3.7 So farre is it then that any man nay any Angell of heauen can guide the course of this spiritual Coch that contrariwise themselues must be guided conducted in this Coch by the wheels of his onely prouidence who hath made it conducteth it that by such carriers mountains valleys incomprehensible vnto any creature Notwithstanding the holy ministery was not omitted in the description of this Coch in which they were represented by the pillers of siluer as we declared this day eight daies 5 Besides all this the in-side of this Coche beeing richly and costlie carued for a testimonie of the dilections of this Bridegrome toward the daughters of Ierusalem ought not to bee lightly passed ouer And what is all this else but that which is comprised in the sacred bookes of the Scripture filled with an infinite number not of dead pictures
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