sith there is no proportion at al between that which is infinit that which is boūded limited we can go no farder in cōprehending that which is incōprenable than to know it to be incomprenable But God hauing made man not to be cōprehended of him but yet to be known notwithstanding adored in the gouernment of this world hath giuē him a soul indued with vnderstanding which may attain as it were to the borders skirts of his Maiesty hauing for his obiect this goodly theatre of the worlde aboue beneath witnessing sensibly that is by a corporall obiect and such a one as may be perceiued by the corporall senses the eternity of the Creator together with al his power wisedome bounty and fauour in particular towardes the flowar of all his workes which is man Psal 8. 19. 23. Rom. 1.20 And this was the first testimony of the infinite dilection of God towards man to wit the creation of the worlde which hee hath made subiect vnto many workes worthy of perpetual admiration as we are taught Psal 8.3 and which is called the wisedome of God 1. Cor. 1.21 and the mirrour of his eternity power Rom. 1.20 3 But what Man hauing put out the eies of his vnderstanding not to see or know any more such a fauor and exceeding grace of his Creator in the woork of his creation behold this Bridegroome which appeared with an infinitely more cleare and euident testimony of his loue and dilection in the woorke of redemption than he had done in the woork of the creation of the world for man yea without al comparison whether we consider the maner he hath vsed to make this second woorke or whether we haue regard vnto the worke it selfe For in the creation it was doutles an exceeding bounty passing measure which moued him to make man after his owne image so excellent and so perfect he made him But what is this vnto this infinite loue and charity which moued him to make this second work by which he hath drawē euen out of the corrupt masse of mankind sanctified notwithstanding by his holy spirit not onely another man more holy and more perfect without comparison than euer the first was but a Man-God by vniting his sonne personally and for euer with our flesh yea with al our infirmities for a time in the flesh sinne onely excepted and which is more charging all our sinnes vpon him And for whom For vs his enemies out of whom hee hath chosen and made to be borne this beloued spouse to the end that beeing rauished with the Apostle we should cry out at this most high most great and most profound secret of secrets Ephes 3.18 and 5.32 O the profound riches of the wisedome and knowledge of God 4 But behold yet another kind of incomprehensible dilection and loue which manifesteth it selfe in this woorke of our redemption For because that this corporall presence of his in the world should not alwaies endure the sonne of God being not come into the world to consummate and end his mariage here with his Church but contrariwise to seeke after her and to drawe her vp on high into that most holy place whereinto he is entred first Heb. 9.24 to prouide there for vs an eternal habitatiō Ioh. 14.2 2. Cor. 5.1 To the end notwithstāding that this liuely image of the Sonne of God should not leaue therefore to bee alwaies before our eies Gal. 3.1 he hath left vs his liuely pourtrait in his doctrine written by the Apostles cōprising whatsoeuer is behoofull for vs to knowe either touching his person or touching al the counsail of god his father cōcerning our saluation Act. 20.17 this after so euident a maner as if yea more spiritually than if we saw it with our carnal eies only hard it with our eares touched it with our hands as many did which notwithstanding knewe him not nor vnderstoode him as they ought to know and vnderstand to saluation What more Behold dilection vpon dilection For because it were in vaine to present the fayrest thing in the world to those which are blind behold wherefore togither with his woorde so preached by himselfe after written by his Apostles he hath sent in ful aboundance as much as was necessary to know and follow this good way his holy spirit into his Church according to those promises of his made by his Prophets and namelie by Ioel as S. Peter expoundeth the same Act. 2.17 to lead vs into al truth Ioh. 16.13 giuing vs eies to see and eares to heare in a word to be and raigne himselfe in our hearts vnto the ende of the woorlde which shal be the ful consummation of this holy mariage Mat. 28.20 5 Maruail we then if this spouse to whom onely it is giuen to sauour indeede such a sweetnes beeing altogither rauished herewith neither loueth nor desireth any thing else than the kisses of her Bridegroome saying that the wine is nothing in respect of his dilections For by this woord wine she meaneth not only that creature of God of which it is specially said that it is made to reioyce the heart of man Psal 104.15 but all delicatnes yea without exception euery other creature in the which a man may delight and take pleasure And therefore this spouse speaketh of the dilections of her Bridegroome in the plurall number not that there bee many in the essence of God in whome all things are but one as himselfe is but one but in respect of vs because that not only in this worlde God bestoweth on vs an infinit diuersity of his graces as wel in quality as in quantity but aboue al in respect of that great treasure of felicity which he will heap vpon his Church when God shal be all in all 1. Cor. 15.28 giuing her those things which neuer eie hath seene neuer eare hath hard neuer hart hath conceaued Esay 64.4 1. Cor. 2.9 6 Last of al let vs learne of this spouse the true vse of considering of these infinite dilections of this Bridegroome namely to the end that as he hath loued vs more than he needed so that wee loue him because hee is onely worthy to bee loued whereupon it is requisite and needefull that we here treate at large of true dilection and well ordered hatred which are two affections which rule as I may say all the other Our Lord Iesus Christ Math. 22.36 being asked his opinion touching the greatest commaundement sendeth vs back to the first table of the lawe which he reduceth into this summe Thou shalt loue the Lord thy God with al thy hart with al thy soule and with all thy thought and indeede mutuall loue and amity be it good or bad leadeth vs thereto that he which loueth truly seketh after nothing so diligently and so affectionatly as to doe that which he knoweth to be agreeable and pleasing to him whom he loueth And therfore the faithful soule which is here brought in to
vnto his infirmitie which may bee compared vnto the fiansailes and secondly according vnto his glory which he obtained after his resurrection beeing nowe the true husband of his Church replenished himselfe with glory though shee bee yet remayning in part vpon earth Now as touching this psalme Christ is therein proposed vnto vs as being already in his glory and as he who hath begonne already to accomplish in deede this holy marriadge with his Church Christ therefore as husband is this true king of his Church so perfite in respect of himselfe in all beautie that there is nothing wanting vers 2. As touching the good grace he hath to winne all heartes vnto himselfe and euen to chaunge and turn them altogether the same also appeareth in the preaching of the gospell accompanied with a vertue power of the spirite which cannot be expressed Himselfe in asmuch as hee hath taken vpon him the nature of man hath receiued in the same nature the spirite of God without measure in such aboundaunt wise that he poured it as it were ouer in all his saintes He is girded also with a sword and that not in shewe onely without effect but which he draweth and vnsheatheth in deede namely then when he maketh his worde to pearce vnto the diuiding of the soule of the spirite vers 3. He is besides described to bee furnished and prouided with arrowes with which he shooteth thorough transpearceth all his enemies ver 5. which maketh also that al praise ought principally souerainly to be yeelded vnto him who sheweth himselfe of so ready and mighty a power that hee is able to succour and defende such as are his to breake in sunder and ouerthrow the strength of such as rebell against him ver 5. To this purpose he is introduced as being trained in his chariot by these three horses Truth Meekenes and Righteousnes which are conducted by the word as by him that guideth this Chariot vers 4. Nowe to declare at large the sense and meaning of euery of these things here proposed it would require a great volume Notwithstanding we may as it were by the way obserue somewhat out of them if we make a comparison on the contrarie side of the traine they kepe and on what chariot they cause them-selues to be carried I meane the kinges Princes who serue that master which is opposed altogether vnto this head of the Church in whose whole furniture and prouision is nothing but Ambition Pride Insolencie Crueltie Dissolution with an horrible trāpling vnder oppressing of them which are their subiects We must also diligently note that which is added that albeit the worlde will not accept this most iust and most milde gouernement of his that notwithstanding this so iust a king gouerneth alwaies most happily that the more men oppose and set themselues against him the more hee maketh his power to appeare whether it be in that so iust and assured defence which hee causeth those who are his to feele or whether he strike his enemies within vnto death by a most diuine power namely when hee casteth them into a reprobate sense to make them-selues the instruments of their own ruine destruction Now albeit these things come to passe euery day inasmuch as this good king doth alwaies defend all his elect to the end that none of them perish inasmuch as he doth vengeance vpon their enemies according as it pleaseth him to shewe the markes thereof notwithstanding this appeared most expreslie in the first beginning of this marriage as it seemeth to be here in some sort touched when he shewed such vengeaunce on that vngrateful synagogue of the Iewes obstinatly perseuering in her incredulity in which she continueth vnto this date reseruing notwithstanding the remnaunt of his elect according vnto his expresse mercy which he promised vnto the race of Abraham howe rebellious so euer it doth shew it selfe Now after this king hath obtained such a victorie hee is here seated on his seat of Iustice and Righteousnesse which is called eternal and euerlasting ver 6. to giue vs to vnderstand that it is not of this woorld and that not onely because that Iustice establisheth the seat of the king in this world as it is written Prou. 27.28 but especially because here the question is of a king who is together both true God eternal and true Son of Dauid according vnto the fleshe vnto whom also in asmuch as he is man is giuen all power both in heauen and in earth beeing exalted aboue euerie name as this place is alleaged Heb. 1.8 in so much that the Church hath no more manie kinges then one woman can haue manie husbandes neither is he whom she hath for her husband so God that he is not also man seeing otherwise the marriage would not agree betweene him the Church which is gathered from among men as neither is hee man in such sort that hee is not God too because that otherwise the Church should not haue an head and husband mighty enough to defend her Afterwarde is declared the most righteous gouernment of this goodlie kingdome to wit of the Church ver 7. for there is no kingdome but the Church which is gouerned by the true rule of a most iust and moderate discretion bee it in publicke charges or in priuate duties and particular charges because it is in it properlie that the spirite of God doth raign which ordereth directeth indeed the senses gouerneth the affections of the true faithful beleeuing And the reason of this point which is added is of great waight namely because that this king of the Church both in respect of his person as also of his office is annointed aboue his companions that is to saie we must set him by himselfe in another order degree then other kings are For euen in the most excellent kings yea in Dauid himselfe there haue beene many defects and imperfections but in such a king as this is there is nothing but all perfection As for that which is added of the most exquisite robes and vestiments of this king vers 8. this is referred partly vnto that proper voice which the father caused to be heard when he was baptized saying This is my welbeloued Sonne in whom I am well pleased by which voice is giuen vs to vnderstand the ful and perfect reconciliation with the father by that most sweet odor aswel of the integrity and righteousnesse resiant in the parson of Christ our Immanuel as also his obedience vnto death euen the death of the crosse These same vestiments also and robes of his are referred vnto that which the Apostle saith 2. Cor. 2.15 we are the sweet odor of Christ as of him who hath beene made vnto vs Wisdome Righteousnes and Sanctification Redemption 1. Cor. 1.30 which blessings hee powreth downe vpon vs from those pallaces of Iuory which are those heauenly places where hee is seated and from whence hee looketh vpon vs and
our saluation therefore haue they beene heretofore rightly condemned and detested but the other desiring to part stakes betweene that which they call Free-will the grace of God fall by an other way into the same inconuenience and mischiefe For towardes God the former of these doctrines is as good as the later whereas we ought to auouch confesse that it is the mere only grace mercy of God not which aideth our nature being weakned but which changeth it altogether in quality bringing vs out of darckenesse into light Act. 26.18 Ephes 5.8 from death vnto life Ephes 2.1.5 He which knoweth not this grace that so far too as this point reacheth knoweth not what the gospel meaneth or the words of the Lord Ioh. 6.44 No man commeth vnto me except the father drawe him They reply hereupon that wee then transforme men into blocks stones depriuing them vtterly of vnderstanding will which conclusion they falsly draw from our doctrine For wee know well enough God be thanked that the fall of the first man hath not depriued him of vnderstanding and will by the which faculties man doth yet ciffer from bruit beastes so farre wee are from transforming of him into wood or stone although the scripture call the hart of the man vnregenerate a hart of stone opposed to an hart of fâ—â—sh that is to saie made soft and tender by the grace of God Ezec. 36.26 But we say that in that which concerneth the knowledge of the true God vnto saluation that is to say touching the doctrine of the gospell which is the power of God to saluation to all that beleeue Rom. 1.16 flesh and blood reueile it not vnto vs neither in whole nor in part Mat. 16.17 but the sonne of God must reueile it vnto vs Ioh. 1.18 not as if we had eyes and there needed nothing els but to preseÌ„t the truth vnto them to make vs to see but giuing vs first eyes that is to say in the language of the Apostle Ephes 1.18 enlightning the eyes of our mind to wit which were before cleane put out in respect of this knowledge of our saluation The like is to be saide of the will vtterly out of rule and repugnant to that of God Our vnderstanding therfore remained vnto vs but filled with ignorance and vncapable of knowledge yea an enemie to the truth of God Rom. 8.7 We haue also a will but replenished and filled with all wickednes and vanitie by reason whereof the Lorde speaking of this first grace vseth the word of New-birth Ioh. 3.3 which declareth the first originall and beginning of our spirituall life and being I meane touching these new qualities of both parts of the soul not in respect of the essence of them To conclude therfore that which the Apostle saith that maÌ„ before this first grace is sold vnder sin that is to say is made a slaue of sin Rom. 7.14 and that the naturall man that is to say that the maÌ„ which is not otherwise quickned made aliue in his soul theÌ„ now it is naturally in him caÌ„not conceaue the things of the spirt of God is most true of man entirely coÌ„sidered in his own nature without any maner of exception or qualification whatsoeuer 3 And yet all this notwithstanding this manner of drawing cannot be applied to this spouse as appeareth by the wordes which went before by which shee most plainly and vnfainedly declareth that shee was already drawne yea and as it were rauished aboue the cloudes by this grace witnessed by a most vehement desire of hers of passing yet farther And therefore we must adde vnto that which we haue already said that if the first grace be altogether necessary for vs euen so is the second and after the second a third and so on in such wise that euen to his last breathing euery faithfull soule must euery minute and moment cry out Draw me draw me such repugnancy resistance there is yet remaining in those which are most obedient such heauines and lumpishnes in those which are most ready and diligent and all these graces which come one on the head of an other must proceed from the same fountaine from which the first did I meane from the mere and only free bounty and liberality of our God which moueth him to perfect his worke begunne in vs and that not to crowne any merits of our workes but to keepe his pomise as freely with vs as he made it at the first So that this distinction of workes going before faith and only preparatory as the Sophists speake from the workes which follow and come after faith of which they make their merites of condignitie were verilie forged in the shop of Satan who could by no better and readier meanes leade men vnto destruction then by perswading them that they bee of some price and deserue some thing before God The Apostle speaketh far another language Rom. 7.24.25 who feeling in himselfe the residue remnant of the corruption which was yet in him how regenerate soeuer he was and crying out miserable man that I am who shal deliuer me from this body of death goeth not to vaunt himselfe of his trauailes but giueth God thanks through Iesus Christ our Lord protesting elsewhere albeit he was wel assured of the crowne promised vnto them which run wel and to loyal and faithful seruants 2. Tim. 4.8 that he wil be found hauing saith he not my owne righteousnesse which is of the law but that which is by faith in Christ Philip. 3.9 in such sort as that saying of Leo an auncient Bishop of Rome ouerthrowing the indulgences and pardons forged by his wicked successours is most true namely that the righteous gaue not crownes but receiued crownes and that from the constancie of the faithfull are proceeded examples of patience and not the giftes of righteousnesse It is not therefore inough that God forme in vs a desire to know him and to serue and walke after him but he must succour maintaine giue continual forces to this desire which otherwise would suddainely die and come to nothing and our latter estate and condition become worse then the first Alas wee see at this daie but too manie examples of that which is written Mat. 12.45 and 2. Pet. 2.20 Our spouse therefore when shee saith Draw mee it is as much as if she said Alas my beloued although I cry yet I see not that thou commest any thing the nearer vnto me This this is the extreme desire the fathers had whereof Iesus Christ spake Mat. 13.17 and 1. Pet. 1.11 I must therefore saith the spouse approch nearer thee But alas although I doe that which thou giuest mee power to doe mee thinkes I haue no legs so heauie so benummed and so asleep they are I would gladly flie vnto thee but I trayle the wing therefore draw me The like ought wee to say euery daie although we may saie that this Bridegrome or beloued is come
nearer vnto vs now then hee was in Salomons time and that he is as it were painted out before our eies 4 And wee must note here that this prayer pertaineth not onely to euerie member of the Church in the feeblenesse of his spirit and wil but to the whole body of euerie Church yea of the whole Church Catholickly that is vniuersally considered so vexed and troubled as al auncient histories do witnesse both by heretiques in matter of doctrine and so defaced and disfigured with infinite scandales and offences in the discipline and gouernment thereof which thing should bee well considered both of them which seeke here belowe a perfection in euerie member of the Church as the Catharistes of old and in our time the Anabaptists and of them which forge vnto themselues an Idea of a Catholique Church which should be without spotte or wrinkle which they afterwarde apply to their phantasme of the Sea of Rome without any either scripture or reason And yet for all this the true Church leaueth not to be the receptacle gardien of the truth of God who neuer suffereth that this foundation should not remaine and abide firme and sure 5 But in saying Draw me we must withal take the cord in our hand by which we are craned vp and drawn vnto him for to speak thus in the meane time to refuse the meane which is presented vs to draw vs were but to mock God That which I call the corde is the preaching of the Gospell the ordinary instrument of the spirit of God to open our heart to the end to make it heedful and attentiue and to pearce our eares to hear to giue vs eies to see in a word to lead vs into al truth and to confirme and comfort vs vnto the ende and this is it in which the ordinarie exercise of all Christians consisteth It is but in vaine therefore for such as are ordinarie and common contemners of Gods word to say Draw mee For it is no more then if they should saie vnto God make me to liue without a soule make me to see without light 6 But to go on a man maie demaund why the spouse saith in the singular number Draw me and not Draw vs seeing that anon after she speaketh also of her companions And wee will run after thee Let vs therefore vnderstand that this spouse here representeth not one onlie person but the whole company assembly of the true faithful already instructed and bringing forth euerie day as a fruitful mother children vnto God which are here vnderstoode by the companions of this spouse Shee ment not therefore to forget her companie in speaking particularlie of her selfe but to shew by her owne example the rest of her traine what they ought to doe And thus must they doe which haue profited more then others in the Church of God they must bee instruments of grace towardes others and so take one another by the hand and ascend vp togither to this holy house of God whereunto we aspire Esay 2.3 which thing is principally required in the pastors and teachers which are sent to this effect and purpose The spouse therefore addeth ioyning her selfe with her companie And we wil runne after thee By which words is shewen vs the effect of that which she required when she desired to be drawne to wit to the end that she might not only march forward and go on with more courage but rather runne And this is opposed to that negligence and slownes which is in the greatest part of them which are of others most enabled and al for want of taking courage to themselues and making the graces of God to bee powerfull in them profiting from faith to faith from good to better as it is said Psal 84.7 without fainting and being weary in running well Heb. 12.12 Wherefore the Apostle exhorting vs and proposing himselfe for an example saith That we must forget those things which are behinde and follow hard after those things which are before and draw to the marke that is to the price of the high calling of God in Christ Iesus Philip. 3.13.14 the life of man being elsewhere compared vnto a race in the which saith he many do runne but one only receiueth the price namely he which runneth to the listes end seaseth vpō the price 1. Cor. 9.24 And if they be to be reprehēded which runne not swift enough they are much lesse to be excused which go not but pace by pace But what shal become of them who recoile and go backward in steede of going forward what shall become of them which not only draw back but flatly turne the back returning as swine vnto their mire and as dogges vnto their vomit 2. Pet. 2.22 7 And what may I say hereupon euen thus much in fewe words that albeit the Lord by a more then admirable continuing of his graces and singuler patience to inuite to drawe to summon vs vs I say of this Citty yea crying so loude and so shril that this voice of his hath beene hard in al corners and quarters of the world yet notwithstanding I dare not say that there are found any rūners amongst vs but too many idle too many deaffe too many lame too many cold yea too many which draw back I speake it to my great regret griefe cōparing the time which I haue seen in the which there was so great zeale to the word of God that the pastors and teachers were not sufficient to furnish men therewith that not without goodly and great fruits both in respect of the good order obserued in the state publick in priuate families which did ring of Psalmes and praises of God one neighbour warned instructed another open scandals and offences were not hidden and dissembled the straungers forgate their othes and other their euil maners assoone as they entered but the gates of Geneua to be short in cōparison of the time wherein we now are men did not go but did run vnto God and God did blesse them withholding staying the furie rage of their greatest enemies during their greatest fiery zeal courage And now what Hardly doe we retaine the name of that of which before wee had the true substance and our fire is a fire of chaffe And therefore it is vnto vs that that reprehension made by the Apostle to the Galathians pertaineth that hauing begun in the spirit we end in the flesh Galat. 3.3 Euerie one is giuen vnto himselfe couetousnes and distrust haue possessed euerie mans hart there are no lawes which can bridle our pompes and superfluities in such a time when wee should bee rather clad in sackcloth and ashes as neither the gammings fornications and adulteries of some amongst vs. In a word in steed of going forward wee goe backeward euerie man doing so as if a man to runne would charge himselfe with a furred and heauie coate insteed of putting himselfe into his dublet yea into his shirt
his eies Ps 96 97. and in others following Whereunto belongeth that also which the Lorde himselfe saith of Abraham that seeing the daie of the Lorde hee reioyced Ioh. 8.56 But whereas the fathers saw him not but afar off in the promises and shadowes of the Lawe Heb. 11.13 it is no maruaile if they desired some thing more for which Simeon giueth God thanks in his song seeing the Saints at this daie since his first comming insteede of beeing satisfied therewith desire yet more feruentlie his returne as witnesseth that demaund of ours euerie daie in our praier That his kingdome come or else wishing to bee dislodged quickly from below as the Apostle crieth out Rom. 7.24 and Phil. 1.23 which is nothing else but to bee drawen vnto him leauing here below the old cast garment of this bodie vntill it be chaunged taken againe in incorruption 2. Cor. 5.5 Now the spouse hauing ended her former speech by the which shee was raised as it were aboue the cloudes by the winges of faith and hope shee entereth here now into another as hauing cast her eies both vpon her companie and traine and vpon hir selfe and others which beheld hir And this hath Salomon here set downe not without great reason as shal appeare by the handling of this matter For it cannot bee but such considerations wil often arise in the mindes and thoughts of such as are most perfect for which cause it is more then necessarie we prouide before hand that wee be nothing shaken by them as manie in our daies are This Queene therefore hauing bosted her selfe that if shee were drawen by the king her beloued shee would come running vnto him with a goodlie and triumphant companie and hereupon beginning to consider what this troupe and traine of hers could be in comparison of them whom shee calleth here Daughters of Ierusalem and of those of whom shee afterwards complaineth she becommeth at the first as it were ashamed But afterwards considering the quality and not the quantity thereof shee pronounceth cheerefully these wordes The vpright loue thee as if she should haue said wee are indeede a small companie but fayre and good for I bring thee nothing which is not entire and vpright and which beareth thee not a true and sincere affection And a little and good is better then a great deale and naught 2 This is the comfort consolation which hath been yet is most necessary vnto the church according to these words of the Lord Luk. 12.32 Feare not litle flock for it is your fathers pleasure to bestow on you a kingdome There are then no greater deceiuers to terme them in most courteous manner then they who to discerne the true church to the which wee must of necessity ioyne our selues if we wilbe saued from the false from which we must of necessity separat our selues if we wil not perish stand wholy vpon a multitude For first of al euery one is constrained to confesse that euen in the affaires dealings of this world there are alwayes to be found more fools then wise men How is it then when the point concerneth supernaturall wisdome and goodnes If wee will not beleeue that which the Lord himselfe hath saide in expresse termes speaking of the broade gate which leadeth to destruction through which many doe passe and of the streit and narow gate leading vnto life and which fewe doe finde Mat. 7.13 let vs at least beleeue that perpetual experience which wee haue hereof For what was I praie you the number and multitude of the true children of God when the deluge came vpon the world in the which only eight persons were spared which perished not by the waters And afterward what was Abrahams house in respect of the Cananits onely Yea what was the whole people of Israell to comprise therein the hipocrites and false Israelites in comparison of all the nations of the world shut out of the couenant of saluation Eph. 2.12 Yea and then especially when the Bridegroome came into the earth in person to gather and to visite his church who reiected him but the builders who cried away with him away with him crucifie him crucifie him but the multitude what multitude was that first number of sixscore persons by which the the Christian church began in Ierusalem To bee short when our aduersaries at this day who oppose their great number to our small companie shall haue wel counted what are they all together in comparisō of the rest of the world which acknowledge not Iesus Christ The multitude therefore is so far from beeing a true marke of the Church of God that on the contrarie side the greatest number ought rather to bee suspected of vs. 3 Notwithstanding we say not that euery small companie ought alwaies to be followed but it must be withall qualified with this name which is here giuen vnto it to wit the name of vpright which wee ought well to waigh to know not onlie where the true church is but also those which are the true mēbers thereof The true church therefore is that where the vpright and true veritie of God touching our saluation is purely taught and they are indeede of the church who embrace it in their minde and hart and by effect do declare the same And what is this vprightnes but the will of our God witnessed in all perfection by the writings of his prophets Apostles I mean in his law in respect of our applying our selues to perfourme it according to the measure of his grace and in his gospell in respect of that our beleeuing vnto saluation Euery assemblie therefore be it great or litle which holdeth not it selfe to this vprightnes cannot bee the church of God nor he a member of the true church who beleeueth or doth otherwise 4 And we must note wel that this tru vprightnes the loue of God are things altogether ioyned each to other inseparable whēce it foloweth that what doctrine soeuer withdraweth vs neuer so litle from the loue of God as all false religions haue this in cōmon that they stay men either on thēselues or vpon other creatures in whole or in part cannot be the true right way wherof mētion is here made likewise that whosoeuer witnesseth not by his life that he loueth feareth god is no true vpright man nor a Christian though he haue all the knowledge of truth in his head And because the loue of God is declared by the loue of our neighbour whosoeuer loueth not his neighbour is a lyar if he saie that he loueth God Ioh. 13.35 and 1. Ioh. 4.20 5 There follow now after this the words of the spouse turning her selfe to the daughters of Ierusalem which wee must by name discerne distinguish as wel from those which shee called the vpright to wit the ladies of her traine as from them of whom she complaineth afterward and calleth the sonnes of her mother Seeing then that wee vnderstand by this spouse the
beleeue can neuer come to passe to the end to drawe men vnto themselues when it pleaseth God so to chasten and punish the contempt of his truth Now that the marks of the Church bee not alwaies bright-shining and cleare it is apparant and manifest not onely by the menaces and threats which the Lord hath made in this behalf both by the Prophets in infinite many places as Psal 44. and 79 80. throughout and Psal 89.39 Esay 28.14 else-where as also vnder the new couenant the Lord foretold the same expresly Mat. 24.24 and after him the Apostle Act. 20.29 and 2. Tim. 3.12 and 2. Thess 2.6 and 1. Ioh. 2.18 as it hath also beene confirmed by manie and sundry experiences in al times as before we haue declared This is then the state in which the poore Church is proposed vnto vs to be in the verse going before not knowing in a maner on which side to turne it selfe in such an vtter confusion 2 And therefore our duty is wel and narrowly to consider the aunswere made vnto the spouse by him himselfe who alone to speake properly speaketh in verity truth seeing it is he who is truth it selfe and who neuer forsaketh those who are his in their neede After a preface therefore first made to encourage and to comfort her calling her the fayrest among women hee aunswereth his spouse in this sense It is true indeede that thou art a poore wandring stray and therefore black and sunne-burnt but yet thou leauest not for all that to be fayr and beutifull in mine eye yea adorned with such a beuty as none besides thy selfe can vaunt and boast of This is the verie stile which the Lord himself vseth by his Prophets adding alwaies a consolation and comfort after his threats and iudgementes as is expreslie spoken and in the same sense by the Prophet Esaie saying Come my people enter into thy chambers and shutte the doores after thee and hide thy selfe a little while vntil my anger bee passed ouer Esay 26.20 the Church hauing said before vnto him in the eight verse ô Eternal we wait for thee in the way of thy iudgementes Nowe the foundation of this comfort and consolation consisteth in two pointes both of them grounded vpon the singular mercie of God The first is that the Lord neuer suffereth the ground Articles and points of true religion to be abolished in his Church though they be in diuers sorts both within and without disguised and bastardized and that sometimes this truth remaine but among a few as we see it came to passe in Israel in the time of Elias in Iuda in the time of the captiuity of Babylon in Ierusalem it selfe then when the Lord came in person The other point is that the Lord considereth not his Church simply according vnto his graces and blessings which shine in her which are sometimes most darke and obscure in the eies of men but respecteth her alwaies in the truth of his couenant and in him in whom shee is indeede not onely without spot or wrinckle Coloss 1.22 but which is more clothed with the perfect righteousnesse of the reconciler Phil. 3.9 3 Let vs therefore know that the church leaueth not to be a church though the true doctrine touching certaine articles bee therein debated yea though it bee touching the principall articles by some as the weaknesse of some and the wickednesse of others is great whereof the church of Corinth may be a witnesse in which the article of the resurrection was called by some into controuersie and the church of the Galathians so shaken that in respect of the greatest part of the members thereof it was vtterly reuolted as the Apostle himselfe witnesseth Gal. 1.6 who notwithstanding leaueth not to cal them churches of Iesus Christ which he also reformed restored according vnto that lessō which he taught others Rom. 14.1 And therefore these fantasticall Catharistes and Donatistes of olde and those of our time of the sect of the Anabaptists who seeke after such a church in this world as should haue no fault nor any thing amisse in it are vtterlie to bee reiected 4 But it is far an other thing to dispute and make a question of that which a man knoweth not with a will and desire to learne and know it and stubburnly to oppose a mans selfe against the truth and finally to maintaine and authorise a doctrine directly contrarie vnto the articles of our faith And thus is it at length come to passe in the Romish church at this day which for this cause doth no more deserue the name of a church then the kingdome of the ten tribes reuolting with Ieroboam the sonne of Nabath deserued the name of the people of God albeit there were for a long time some of Gods elect among those reuolters whom the Lorde according vnto his good pleasure did miraculously preserue vntill the daie of the vtter dissipation of them which shall befall this West Babylon in his time And therefore we protest that in the times of our fathers there was a Church that is to say a number of the children of God as it were secret and shut vp as may be proued by writinges from age to age that there were alwaies some who opposed themselues against those superstitions and idolatries which by little and litle gotte the vpper hand in this Babylon called three hundred yeares agoe by one of their owne Poets a Temple of heresie in the which the Lorde for this suffered not that Baptism should be vtterly taken away and abolished but not that this Sea or any affected thereunto being directlie opposed vnto the Church of God was at any time the Church We protest confesse farther that euen in our time in which it hath pleased God to display the banner of his truth there doe stil remaine some of the elect buried as it were in the middest of this Babylon who in respect of the eternal purpose and counsel of God appertain at this present vnto the true church but by little and little as it pleaseth God to drawe them out of this gulf are actually made the members of this true Church of which thing you to whom we speak and our selues who are by Gods mercie come forth thereof are good witnesses This is then the comfort and consolation whereof mention is made in this place and that which we must learne to answere them who so impudently and shameleslie begin our churches from those great personages the faithful seruants of God raysed vp of his great mercy and grace about seuentie yeares agoe not to build a new Church as they falsely cal it but to gather togither the poore seelie sheepe which were strayed among the wolues which the spouse calleth here false companions of Iesus Christ as wee haue aboue expounded the same the Bridegroome therefore passing farther addeth If thou knowest it not as if hee said is it possible my spouse that thou hast vtterly forgotten that which thou askest of
me namely where my pasturing place is and where I cause my sheep to rest in the heate of the noon day Which he speaketh not so much vnto the spouse in way of reproch or to greeue her or make her sadde as to awaken her and to make her bethink her selfe better as if to warne him who seemeth to haue little courage wee shoulde giue him to vnderstand that if he think wel on himselfe hee is stronger then he takes himselfe to be Wee see here therefore the inestimable and admirable goodnesse of God towards his Church teaching vs that we must take heede of two contrary extremes namely that we presume not too much of our owne forces as Saint Peter did who after found himselfe in verie bad case thereby and on the other side also that we consider well of the gifts we haue receiued of God that we make them profitable to our selues and others by our couragious vsage of them as the Apostle most diligently warneth his Disciple Timothy 1. Tim. 4.14 whereas it falleth out often that for want of courage which we thinke is not so wee suffer that to fall away which we haue receiued making our selues in the end vtterly vnworthy thereof 5 After this preface the Bridegroome warneth his spouse first to goe forth as it was said at the beginning vnto Abraham get thee foorth out of thy countrie and out of the land where thou wert borne and out of thy fathers house Gen. 12.1 afterward by the mouth of the Prophets get you out of Babylon flie out of Chaldaea Ier. 51.6 and afterward by the Angel goe yee out of her my people Apoc. 18.4 And indeede the meanes to find the right way after that a man is gone astraie is not to tarrie in the path in which he wandred but a man must withdraw himselfe from it and returne into the right assoone as he can Now if hereupon a man demand whether this retreat importeth alwaies a chāging of place I answere that no. For the principal retire as touching doctrine lieth herein to turne from falsehoode to return into the way of truth and as touching manners to withdrawe our selues from al kind of iniquity to giue our selues vnto purenesse of liuing Psal 119.9 and .2 Tim. 2.19 which is meant in the Scripture by the word of conuersion 6 But touching this the examples in Scriptures are not all of one sort For we see that Ioseph left not Egypt neither did Daniel or his companions as farre as wee read depart out of Chaldea or Persia Contrariwise looke wee vpon Moses we shal see that he forsook Pharaoes court as for the retchles and carelesse Iewes who foreslowed their departure out of the captiuity the gate beeing thrise set open vnto them wee knowe how dearely they bought it What shall we then saie hereupon This doubt is easily resolued by them who haue a regard without flattering of themselues any whit at all aswel vnto the glory of God as vnto their owne duty to discharge it well as also to their own ability and meanes which they haue to serue God aright The scope therefore and ground of such a deliberation as this is is that what euer commeth wee must serue God in such sort as hee hath appointed vs to serue him without looking either backward or on the right hande or on the left Thus much is presupposed if a man liue in such a place where he may heare the woorde of God syncerely preached and may vse the Sacraments ordained by God for an helpe remedie of our wretched weakenesse Yet for all that a man must according to the aduertisement of Christ accounting his cost taking a reckoning of his ability before he build or wage battle Luk. 14.28 consider farther first whether hee feele himselfe strōg inough by the aide assistāce of god both to sustain the hot assaults which by al likelihood shalbe giuē him in making a pure and vpright confession of the true religion among prophane and superstitious liuers and also not to suffer himselfe to be seduced by such wicked examples as shalbe euery houre and euery moment presented him in those places If any man therefore finde himselfe in such condition I see not why hee should lightly change the place he liueth in but ought rather there to discharge his duty and to shine as a cleare flaming torch in the middest of the kingdome of darcknesse Phil. 2.15 although it be not forbidden that hee which findeth himselfe well inough touching the state of his conscience in any place may not seeke still to be yet better if may be And farther they who haue any charge and vocation of God especially an ecclesiastical charge in any place ought to take heede how they take into their mindes such an impression of dangers as therefore to leaue their charge which ought to bee more precious vnto them then their owne life according vnto the practise of all the faithfull seruantes of God examples whereof wee haue in Ioseph in Daniel Now they are said to quit their charge who depart for the feare of men or for their owne particular respect not considering that an assured vocation is the voice of god which who so willingly obeieth not either to tarry or to depart is worthie to be discharged or rather punished by his Captaine Abraham hauing receiued a commaundement of the Lorde left forthwith his Country and his fathers house Briefly a lawfull calling and such a one as wee are necessarilie tied vnto is the voice of the Lord whether it be to cause vs to stay where we are or to depart We read not that Moses had any commaundement by vision from God as had Abraham to depart out of Pharaoes court Heb. 11.24 but besides that hee had no estate or calling which tied him to stay but contrariwise was brought vp after the Aegyptian fashion his intent purpose approued by that which followed sheweth that hee was guided and conducted by a singular motion and instinct of the holy ghost as S. Stephen likewise declareth the same Act. 7.22 As we neede not also to doubt but that Daniell if he were not surprised by death in his old age held himselfe in Persia by reason of his publicke vocation in which he did god and his whole nation faithful seruice as Esdras also and Nehemias staied there a while after the edict through the singular prouidence of God who would haue them left for a rere ward vnto the people who drew themselues backe by litle and litle as on the contrariside those who tarried and shrouded themselues in filthinesse and vncleannesse of that prophane people are by no meanes to be excused In summe who so rightly and syncerely seeketh after the glory of God and the quiet of his conscience shall soone knowe how to make in such a case an holy and a good resolution Neither is this to tie the grace of God vnto any one Prouince or the walles of any one Citty whereas God
must be serued in euery place with lifting vp of pure handes 1. Tim. 2.8 but this is to teach men to set all thinges whatsoeuer without exception after the dewty which they owe vnto the Lorde whose promise is most liberall bountifull vnto them who forsake for his sake houses or brethren or sisters or father or mother or wife or children or lands possessions howe euer the worlde take and account them for fooles and franticke 7 Neither serueth this lesson to teach vs onely that it is enough to depart out of those places where superstitiō or some what worse then that is For it is to little purpose to chaunge our place if we chaunge not our old skinne and if being come to another place to serue God better and with more freedome then before we shew it not indeede and effect when wee are come thither Which falleth not so truly out in al as I must say it to my great griefe beeing but too too manie found who in steede of changing themselues and their manners or profiting themselues better when they are come hither amongst vs become worse then before so that being nothing else but an offence and stumbling block vnto others it were better both for vs and them they had either neuer come here or had returned strait way thither againe from whence they came 8 And as this doctrine serueth not to this purpose so neyther tendeth it to the fauoring of these hypocriticall Moonkes who boast and brag they haue forsaken the woorlde because they would faine be reckned among the number of them who haue left and forsaken al things for Christs sake which thing I shall then confesse to bee true when they shal haue proued Iesus Christ to be the patron and founder of their order and that to enter into a monasterie there to liue at the cost and charges of another and some of them to bee chaunged into wild asses others to get them fat paunches others to grow vppe to miters and cardinals hattes others to be the props and arch-pillers of falshoode and error such as these of the latter crue are who cal themselues Capuchins Iesuits false vsurpers of the name of Iesus others to be sauiours and meriters for themselues and for others who hire them for their imaginarie workes in such sort as to heare them speake it should seeme that God oweth them somewhat vpon a reckning when they haue past a clear account with him when I say they shal haue shewed that this doctrine is Propheticall and Apostolicall I wil then confesse their saying to be true and not before no displeasure to one of the ancient fathers a man otherwise endued with most excellent gifts who neuer heard of such not monks but monkeis as they afterward became to bee but so bewitched notwithstanding with the opinion of a monastical and solitarie life as that he sticked not to giue one this counsell to runne ouer the verie belly of his owne father to enter into a monasterie so blinde was the world euen in those daies 9 In a word therefore the first point of returning vnto the Church of God is a resolution of quitting and forsaking the false Church without any either chaffering and merchandizing or looking behinde vs as we are warned Luke 9.62 Phil. 3.13 as this spouse also is expresly warned to forget her owne people and her fathers house before the King can take pleasure in her beautie Psal 45.11 And this is a point which they aboue all others ought well to thinke vpon who at this day when this point is handled and debated among vs mince out their way on both sides thinking to agree fire and water together calling them transformers of the Church who would reforme it exactly according vnto the paterne of the woorde of God men a great deale more daungerous then those who declare themselues vtter enimies of the truth 10 But because to goe out of a bad way to enter into an other as bad or els worse doth litle better the case of him who is wandred therefore the spouse is here warned in going out of the ill way to followe the tracke of the flocke that is to saie of this true flock of sheep with whom they are to ioyne themselues For the vnderstanding and practise of which lesson we are to note that there is a difference betweene the opening of a new way and the acknowledging of a way made long since but for lacke of vsing and frequenting growen wast and desolate The question being therefore in this place not of taking or making a newe way as if the Church had then tooke her beginning but of finding againe the true way laid in some sort wast desert for this cause the spouse is sent backe as it were to finde the trackes and footings of the olde way And this is it which the Prophets themselues haue preached amidst the desolations of the Church in their times sending backe such as are wandered and gone astray vnto the Law and vnto the testimonie Esai 8.20 and elsewhere as Abraham also speaketh Luk. 16.29 They haue saith hee Moses and the Prophets let them heare them whereunto agreeth that of Saint Peter 2. Pet. 1.20 not forgetting the woordes of his maister who directed those which were blind knew him not vnto the Scriptures Sound ye saith he and search the Scriptures for they are they which speak of me Ioh. 5.39 yea although then when the Lord spake thus the track and footing of the true sheepe of the former time was so cleane put foorth amongest those who called themselues the people of God that there needed miracles and other extraordinary meanes to make it knowen vnto the seely wandering sheepe Mat. 9.36 11 Therefore when our aduersaries would serue their turn with this place to teach vs that without al distinctiō or exception we must keep vs vnto the way of the fathers we must put them in mind of this word of Flock namely of the true flocke of the true sheep For there are two sorts of fathers The one seducers seduced of whom the lord complaining in Ieremy they haue forsakē saith he my law which I set before thē haue not hearkened vnto my voice neither walked thereafter but haue followed their own harts lust the Baalims which their fathers taught them Ier. 9.13 and 14 and in Ezechiel 20.24 their eyes are gone after the moulten gods of their fathers Such are the fathers from which wee must turne that wee perish not with them not deseruing the name of auncetors that is to saie of such sheepe as hear and folow the voice of their sheepheard Ioh. 10.27 But as for true fathers that is to saie true auncetours those are they indeede whose track and footing we must know that we turne not therefrom neither to the right hand nor to the left As for example There are in our time a great number of false sects religions which al saie they are
in the history of the transfiguration of the Lord hauing his eies dazeled with the appearaunce of his glory Mar. 9.6 7 Now as it is not in the power of men to giue vnto vs this repose and rest Ioh. 14.27 so neither can they take it from vs. True it is that Satan troubleth it and cutteth it off so much as he can and wanteth no helpes yea of our owne selues in this behalfe and to this purpose But yet notwithstanding it is not in the power of any to trouble vs except when how farre it pleaseth God they shall doe it This is it which we are heere to learne touching the expresse charge the Bridegroome in this place giueth vnto the daughters of Ierusalem that they trouble not this rest of his spouse but suffer her to sleepe quietly so long as shee will Wherein we haue first to marcke diligently this continuall perpetual prouidence of him of whom it is saide that hee that keepeth Israell doth neither slumber nor sleepe Psal 121.4 And therefore it is vnto him we must make our only repaire and refuge saying with the same Dauid I will laie me downe to sleepe wil not wake for the eternall wil defend me Which he doth not only then when in despite of the Diuel al his complices wee haue some rest as wee may say that for these fifty yeares or thereabout it hath pleased God to continue it vnto vs in this place and as it is said Psal 23. to feed vs in al aboundance with his heauenly foode in the sight and view of all the enimies of his trueth but also principally in the most rough tempestes of tryals that we might say with Dauid he hath hid me in his tabernacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church Esay 26.20 Arise my people enter into thy secret chambers and shut the dore vnto thee hide thy selfe for a litle time vntill the indignation be ouerpassed It is the Lord then who giueth this true repose and rest vnto his Church and who defendeth it so farre as seemeth expedient vnto his blessed will 8 But what are these daughters of Ierusalem which are thus adiured in this place Some take them to bee the damsels of the spouses traine as if a man should say vnto the waiting gentlewemen of a Queene take heede you awake not your Lady Mistresse But it were needlesse to vse so solemne a charge towardes such persons and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred The Bridegroom therfore in this place calleth them daughters of Ierusalem whom the spouse before Chap. 1.6 calleth not Her sisters but Children of her mother namely those which are in the Church but not of the Church as S. Paul putteth a great differēce between the circūcised without the circumcised within Rom. 2.18 saying that al are not the children of Abrahā which are of the posteritie of Abrahā Rom. 9.7 These are therfore they vnto whō the Bridegrome giueth this charge as vnto those who are the nearest therfore the most dangerous enemies of the Churches rest as experience hath dayly shewed yet euery day stil sheweth thē to be For who are they who at this daie doe most hinder the aduancement of the kingdome of God and that the Church ioyeth not in this rest They are neither Iewes nor Turkes which so much doe it in comparison of them who call themselues the Catholique Church naie the chiefe pillers thereof together with certaine cursed Apostates and heretiques gone foorth from vs because they were not indeed of vs 1. Ioh. 2.9 but what God brideleth them notwithstanding then so far as is behooueful expedient as it is said in this place 9 As for the Roes and Hindes which are heere taken to witnesse of this charge besides that this maner of speech is agreeable to the whole tenour of this Canticle in which this mutual discourse is represented to be had between those which are in the fields it is no new thing that the Lord and his seruants take to witnes against men al sorts of creatures as the heauens and earth Deut. 32.1 the oxen the stars Esai 1.2 the cranes the storcks and the swallowes Ier. 8.7 yea the mountaines the foundations of the earth Mich. 6.1 As in deed there is no creature high middle nor lowe which demaundeth not vengeaunce of God against such as are rebellious and disobedient vnto his commandementes Rom. 8.21 Yea when it pleaseth God hee maketh them executioners of his iudgementes as appeareth by the sauadge and cruell beastes of which it is spoken 1. King 13.25 and 2. King 17.25 euen the verie frogs and flies as appeareth by the plagues of Aegypt so that it is verilie a terrible thing to fal into the handes of the liuing god And with this are they especially threatned who are the perturbers troublers of the church otherwise called the annointed of the Lord Psalm 105.15 and which are heere named the Bridegroomes loue a woord most sweete pleasant and amiable O wretched and wretched againe is he who refuseth to haue his part therein especially now when the sonne hath reuealed vnto vs al the secretes of our saluation as vnto his frindes and not as vnto his seruantes Ioh. 15.15 yea hath confirmed and ratified vnto vs this infinit Loue and Dilection of his by giuing his life for vs. 10 But what meane these wordes which follow vntil she wil be awaked For can the faithful soule be full of this sleepe and desire to be awaked out of it Certainlie Saint Peter had no such meaning in the historie of the transfiguration but rather desired he might stay continually in the mountain I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule is a thing altogether incomparable in respect of anie thing in this woorlde besides whereof Dauid may be a witnes Psal 63.6.7 But notwithstanding seeing the members of the Church ought not onlie to receiue this nourishment to be thereby sustained and nourished but also to imploie themselues to the vse and seruice of the whole bodie there is no talke of being alwaies continuing in this contemplation but we must come also vnto action and trauaile daie and night euery man according vnto his vocation And therefore these good fathers who so sequester themselues from the world that in the end they haue neither serued to their own others profit haue greatlie abused themselues So wee read that Iesus Christ the true and perfect patterne of Christian life withdrewe himselfe aside at euening into some secret place but he emploied al the day in going vp downe in teaching and doing of miracles yea busying himselfe so far as that he forgate his meate Mark 3.20 Saint Paul also knoweth not which of the two he should chuse
house of God Cor. 14.4 but what is this order Euē that which the Lord of the house hath established by his Apostles Let vs then first of all keepe and obserue this and hold all that for disorder which shalbee farther added diminished or chaunged I meane in the substāce of doctrine so that whosoeuer opposeth himself against this disorder whensoeuer it slideth into the Church may not be iustly held for author of confusion but ought rather to bee praised harkned vnto as the setter vp againe reestablisher of that order which the sonne of God established in his house Secondly although the forme of outwarde order be obserued yet we may not tie the holy spirit to persons without exceptiō for those reasons which I haue proued because that in many those things wherein they offend goe not before but followe their vocation as the Apostle warneth vs 1. Tim. 5.24 in whom the Church findeth afterward that shee hath beene deceiued as all the auncient heretiques and the greatest part of them of our time may sufficiently witnes But we are to follow the rule which the Lord gaue and which he also confirmed by his owne example The Scribes and Pharisees saith he sit in Moses Chaire do yee that which they say but do not that which they doe that is to say so farre as according vnto the order of God established by the ministery of Moses they preach the truth in the Synagogues their hypocrisie and wicked life otherwise maie not hinder you from receiuing and practising that which they teach for the truth dependeth not on the person of him which teacheth either in doctrine or in the sacramentes But what saith Christ in an other place Matth. 16.6 Take heede of the leauen of the Pharisees and in an other place Let them alone they are blinde and leaders of the blinde Mat. 15.14 And indeed himself openly condemned their false interpretations of the Law Matth. 5.6 and Mark 7.8 and cared as little for their excommunications Ioh. 12.42.44 What are we to doe then in such a case Wee must saith the beloued disciple proue the spirits whether they be of God 1 Ioh. 4.1 and Saint Paul we must trie all thinges and keepe that which is good 1. Thess 5.21 vnto whō is this said Vnto euery Christian who wil not willingly and wittingly be deceiued as well young as olde men as wemen Gal. 3.28 12 Neither doth there ensue hereupon any disorder or confusion at all for it is an other thing not to suffer a mans selfe to bee deceiued and to take vpon him the office and charge of teaching in the Church pretending that all are Prophetes or Apostles or Doctors and teachers a thing vtterly false and intolerable as appeareth 1. Cor. 12.29 For the sonne of God himselfe in as much as he was the minister of God his father for the preaching of his wil vnto the nation of the Iewes Rom. 11.18 he thrust not himselfe in into this charge Heb. 5.5 Such is then the duty of euery faithfull man in all times and principally in such a time as there is a medlie made of al things and when the light is smothered and darkned neither to beleeue euerie thing vpon the credit of an other neither also to set vp a new religion vnto himselfe apart 13 But what shall we say of thē among whom there is not only no order but which is worse though al things be turned vp-side-down notwithstanding with a desperate impudencie they attribute all this while vnto thēselues the precious name of the catholicke church Among whom the vocations ordained by the sonne of God for the seruice of his house are al of them mowled vpon the Image of the beast the auncient Romane Empire Where to bee called is nothing else but to haue posted best and to be first in dated Where there remaine nothing saue the simple bare names of charges and vocations of the holie sacred ministery Where the entrance into the house of god I mean the scripture in which he hath placed his truth is interdicted forbidden the people Where the house of praier is not only turned into an harbor of them who make marchandise of souls but is changed into a shop of al falshood and Idolatrie yea of more abominable Idolatry then all the Idols of the Paynims and heathen Where Iesus Christ is changed into a dead and senselesse thing which hath neither head nor feete naie which cannot keepe himselfe from the talantes of theeues nor the teeth of rattes and of mise and which perisheth of himselfe if he bee not the sooner deuoured In such a case should the poore famished sheepe I pray you goe vnto the wolues and saie cut our throates and deuoure vs Shoulde the consciences of men goe vnto them to bee resolued who maintaine themselues by deuouring of them quick and dead Should they to purge cleanse themselues shoue themselues farther and farther into such dirty myrie places Should men expect and waite vntill the hogges resolue themselues to liue neetely and cleanely or vntil the whore-maisters and whores take order for the stewes Naie contrariwise the whole church warneth enioyneth vs as touching doctrine to take heed of false Prophets to flie not only Idolaters but Idols also 1. Ioh. 5.21 So did the Leuites and the Priests retire themselues out of the kingdome of Israel when al thinges were there in vtter ouerthrow and confusion There continued notwithstanding an assemblie of Prophets which communicated not at al with the Baalims nor with such as assembled themselues there 2. Chr. 11.14 2. King 4.38.42 And the Lord himselfe saith Let them alone they are blind leaders of the blind Matth. 15.14 but saie our aduersaries hee went vnto Ierusalem hee came into the Temple as others did yea into the Synagogues also I graunt but I aunswere that first there was but one Ierusalem where the publique outward seruice was administred according vnto the word of God the priesthood was yet on foote Moses the Prophetes were al of them in the Synagogues and albeit the doctrine was mingled with much leauē yet the true dowe remained still notwithstanding and the ceremoniall seruice continued in his entire estate Secondly it was to driue out of the Temple with the whip the buyers and sellers whome hee found in the Temple crying out ful loude and ful shrill against the leauen of the Pharisees Sadduces Herodians and others as likewise hee did in the Synagogues But if the Temple had beene brought to that passe as it was at that time when the aultar was made in al pointes like vnto that which Achas the king sent from Damascus 2. King 16.11 and 2. Chronic. 28.23 who wil persuade vs he would haue entred in thither to communicate there with them And when he was demaunded by what authority he did these thinges did he alleage vnto them Cayphas or the great counsel of Ierusalem Nothing lesse for this had bin nothing else but
earth there to be tied without exception 2 The King himselfe hath built this Coch aswel vnder the olde as the new couenant by those chosen woorkmen of his without being euer lawfull for men to ad thereto or chaunge anie thing or else to take awaie anie thing in respect of the bodie of this Coch which is the doctrine 3 Neither in respect of the charges thereunto belonging neither in regarde of the manner of guiding and conducting it 4 A more ample declaration that God neuer gaue ouer the vniuersall gouernement of this Coch to anie one certaine place no not to Ierusalem it selfe without exception 5 The tyrannie of the false Church of Rome ouer al Christendome 6 The Cedar wherewith this Coch is built representeth the sure continuance thereof against al the stormes and tempestes of the world 7 The Prophets and Apostles are the pillers of siluer of this Coch maintained and preserued by the faithfull Doctors and Pastors their successors and in what sense this woord of foundation is attributed vnto them 8 Iesus Christ is the bottom of gold of this Coch bearing vp and sustaining the pillers themselues 9 The couering of purple of this Coch is the heauenlie power of God who couereth it and defendeth it from aboue 10 A reprehension of them who haue their recourse to any thing besides 11 The testimonies of Gods loue and dilection contained in the sacred histories are the ornamentes and picture tables of the in-side of this Coch on euerie side OF the bed of the Bridegroome we haue already spoken nowe there is heere made a most magnificent description of his Coch according vnto the whole frame and building thereof whereas concerning the bed there is no speech but in generall and of the gard about it The reason thereof is because that to say the truth that repose rest which is figured vnto vs by that bed in which the Bridegroome doth yet stay for expect his spouse there to rest with him for euer in perpetual blisse felicity 1 Thess 4.17 is yet vnknowen vnto vs naie is incomprehensible hauing receiued nothing yet but the pledges thereof but the Coch representing vnto vs the holy ministery of the word of truth and of life ought to be perfectly knowen vnto vs that it may bee set vp and vsed among vs. Moreouer in that the Coch is added vnto the bed it sheweth vs if we consider of the ancient couenant that the bridegrome had in such sort erected and set vp his bed in that Temple and the seat of his kingdome in Ierusalem where he said he made his dwelling place Psal 132.13.14 that notwithstanding hee woulde make as it were his progresse throughout the whole country for which cause not onely the Citties of the Priestes but the families also of the Leuites were dispersed heere and there throughout the whole country as the sacred history sheweth vs. But it was indeed especially vnder the new couenant ratified by the comming of the Bridegroome that he indeed walked and made his progresse first in person throughout the whole countrie ceasing neither daie nor night preaching vnto the woorld the ioyful tidinges of the perfourmance and accomplishment of the promises Act. 10.38 and the true yeare of Iubilee to be put in the possession of our true heritage Esai 61. and sending after his ascending aboue the heauens his Apostles and after them Pastors and Doctors for the gathering togither of his elect from all the foure corners of the world Eph. 4.11 But this ministery being in such sort polluted by litle and litle for many hundreds of yeares that in the end this Coch of the Bridegrome was made the throne of the whore which sitteth vpon the seuen hils the Bridegroome hath in our time after so long an interruption restored it againe hauing harnished it anew ioyned his horses vnto it hath trauersed a great part of the world in it to enlighten the eies of the blind as the Poets faine that the sunne guiding his chariot from East to west giueth his shining light vnto the worlde Such is then this Coch the description whereof we are more nearly and more particularly to consider of 2 First therefore it is said that Salomon himselfe made himselfe this Coche to teach vs that whether wee consider the doctrine of truth for the publishing making knowen whereof this Coche was made or whether we regarde the whole furniture and direction thereof it is he that must set downe the order and as I may say the Carpentership he must pinne it and fit it throughout and he must after teach the Cochemen the manner and order how he will haue it ruled and gouerned Wherein there is a double fault cōmitted The first is in them who will build frame this Coche after their owne fancie and appetite keeping themselues no farther then liketh them vnto the ordinaunces and prescriptions of the bridegrome the other is in them who confesse indeede that as for the manner and fashion of this Coche in generall considered there must be nothing but that which is correspondent vnto the patterne which the bridegrome himselfe hath left vs not in chalk onely but in liuely picture and pourtraite in his holy scriptures But for the direction of this Coche some are of opinion that they must followe the ancient customes of the fathers taking away onlie such abuses as afterwardes came in others thinke that because of the contrarietie of circumstances of places times and persons God hath left it in the power and libertie of the Churches to appoint and ordaine the whole ordering according as they iudge it to be expedient prouided alwaies they tend vnto the right end and marke they ought And the grounde of all this is that God doth it as it were by himselfe which he doth by the ministerie of them whom he setteth a worke in his name whether they be Pastors or christian Magistrates I allow well of this ground for otherwise what shall be saide of the auncient Church which went before the comming of the Bridegrome in person and of the Church which followed the ascension of the Lord into heauen which shal continue vnto his second comming in person And he that would gainsay contradict this should find himselfe conuinced by the whole scripture but I deny the cōsequēces which are drawen from hence Now to aunswer distinctly of both these points I meane that of doctrine and afterward that concerning the gouernement of the Church I say touching the first that being a thing most notorious that flesh and bloud Mat. 16.17 that is to say the spirite of man such as it commeth into this world as the Apostle speaketh 1. Cor. 2.4 cannot reuaile or comprehend that which is the onely and true foundation of the doctrine of saluation that is to say of that which is necessarily absolutely necessarie vnto the saluation of all such as are of yeares of discretion as the Creede of Athanasius doth witnes and
the articles also of our Creede called the Apostles Creede because it is the summarie abridgement of the whole doctrine taught by the Apostles it followeth that we must draw all this truth from the mouth of the Lord himself who hauing spoken vnto the fathers in a certain measure Heb. 1.1 hath finally declared vnto the whole world whatsoeuer is requisite vnto our saluatiō Ioh. 15.15 First by the preaching of his Apostles who were most faithfully perfectly taught yea extraordinarily who haue with like faithfulnes executed their charge not onely in speaking but also in writing in such sort that it is a mere phreasy to imagin that they haue omitted to preach by mouth or to set down in writing any one point of the doctrin of saluation Our aduersaries reply at this day hereupon say that though happily the Apostles haue taught al yet haue they not written all But when we demaund them what the pointes then are of doctrine which they haue omitted in their writings they stick fast as a man would say in the glue-pot For either nothing of that which they alleage appertaineth vnto doctrin the articles of faith or els it is such as maybe proued to haue been forged by this man or by that man being a thing easie to quote the inuenters thereof the beginning or els it shalbe found to agree no better with the articles of our faith which are the extract of the whole essentiall doctrine of the Apostles then light with darknes falshood with truth I know they are too wise to confesse thus much But besides that these thinges haue beene so often disputed and clearly proued that we may say with saint Paul 2. Cor. 4.3 that if they be obscure and hidden it is vnto them who will not heare them spoken of or whose eies the prince of this worlde hath blinded we haue alwaies offered and doe still offer to shewe and proue them to the eie before a true and Christian councell 3 I say the same touching the whole estate of the house of the bridegrome namely that by these same Apostles he hath fully set vp appointed both the vocations charges thereto belonging as also the exercise of them in that which concerneth the substaunce of the gouernement of his family in such sort that it is more lawfull to change diminish or ad any thing in these vocations then in the doctrine the application execution onely of the saide charges and vocations being onely left free according vnto the circumstaunce of places times persons which cānot be ordered alwaies after one fashiō because of the necessary diuersity of them So did Moses order himself as a faithfull seruant in the house of God hauing done nothing but according to the patterne which he had seene in the mount Heb. 3.2 8.5 In which afterward nothing was chaunged or taken away by the true Prophets but when it pleased god to erect his tēple to set vp the whole building ordering of the ecclesiasticall charges thereof which was ordained by the Lord by the mouth of Dauid effected by Salomon yet this estate was not to endure but vntill the cōming of the Lord master of the house Heb. 3.6 who afterward by his holy spirit ledde his Apostles into al truth Ioh. 16.7 who withhold hid nothing thereof but haue declared and opened all the counsell of God Act. 20.27 yea left in writing to continew vnto the end and consummation of the world Whereupon it followeth that that which is customarily and commonly alleadged to wit that the master holdeth it for done which is done by his workemen cannot haue any place in this matter I meane neither in the doctrine nor in the generall and fundamentall estate of the house of God to attribute thereby vnto the successors of the Apostles any power and aucthoritie of chaunging adding vnto or diminishing any thing either in the one or in the other The reason is because the Apostles haue left nothing to be set vp by their successours but haue themselues taught and established all things hauing left nothing to the Pastors Doctors Elders Deacons but to gouerne them-selues and their flockes according vnto this rule and foundation 1. Cor. 3.11 without adding to any new thing or clipping therefrom or changing ought the Coche God be thanked of this bridegrome being of an other building then is saint Peters Church at Rome a true figure of false religion in which there is alwaies some thing to be amended added or chaunged And therefore they who began first not to content themselues with such ordinaunces as were truely Apostolicall witnessed by their writings what end thereof so euer they had and what occasion so euer they pretended opened the gap to all that confusion desolation whereunto the Church of God was by little little most pitifully brought So thē to cōclude this point it is the bridegrome himself our only true Salomon who hath diuised built this Coch by his trusty faithful Cochwrights Carpenters 4 But why is this house which is so strong and stable that it preuaileth against hel-gates it selfe Math. 16.18 compared here vnto a Coche which is made to go frō place to place We haue already yeelded the reason therof to which ye shall adde this which I will farther tell you It is to shewe vs how shamefully and wittingly they abuse them-selues who dreame that God hath tied his truth vnto one sole place or See which men in our time haue perswaded thēselues to be the See of Rome in so much that some are become so blockish blind as to think that the Catholicke Apostolicke Church the Romane Church is all one adding this word vnto the Apostles Nicene Creed a thing as improper absurd what reply soeuer be made to the cōtrarie as if a mā should say that the head of a mā a mā were al one though we should grant thē that the See of Rome such as it is at this day were not only the true Church but which is more the head of al particular Churches Let vs therefore note that this true Coche is there found where this Bridegroome is purely preached both in respect of his person and in regard of his office without matching him or ouer-matching him with a companion either superior as they do who pray the virgine Mary to command her sonne or collateral as they doe who cal the same virgine their aide and their hope or else inferiour as they doe who call vpon the Saintes absent or vpon the deade But some man will say Is there then no certaine visible place on which the Christians ought to depend stay themselues to say we must beleeue and do that which is taught and commaunded in such a place Iesus Christ beeing asked the same question answereth not that it is Rome or any other place But saith he where the dead body is there the eagles gather themselues