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
and to hate that which he hateth is not a woorke of an hour not of a day not of a month not of a year but a continuall combat so long as life lasteth betweene the spirit of the regenerate man and the fleshe of him which remaineth still in his old skin And therefore this which the spouse here speaketh and shall tell vs heareafter of the affection which she beareth vnto her Bridegroome in whom shee seeketh her whole rest and contentment is not fainedly spoken or in hypocrisie for the Church is not the schoole of fainednesse hypocrisie but of truth and syncerity But this ought to bee vnderstood as of her in whom sinne raighneth no more Rom. 6.14 and yet leaueth not to be in her notwithstanding Rom. 7.17.18 to fight as much as it is able against the spirite Gal. 5.17 the Apostle himself one of the most perfectest mēbers of this faithful chast spouse may be more than a sufficient witnes hereof vnto vs crying out that hee doth yet the euil which hee would not doe and doth not that good which he would doe and againe crying forth miserable man that I am who shal deliuer me from this mortall body Rom. 7.19.24 Let vs therefore confesse that through the grace of God this spouse which is the company of the true faithful is reformed both in her vnderstanding to discerne betweene that which is good and that which is euill and in her affections to loue folow after that which is good to hate and fly that which is euil but yet notwithstanding shee must stil growe both in this knowledge from faith to faith Coloss 1.10 2. Pet. 3.18 and in the practise not onely of louing and of hating rightlie and soundlie but also so far and in such measure as she ought the which thing is especially hard to obserue 14 Yet is it an easie matter to know it to wit that seeing a man must loue God with al his hart he may not diuide part this dilection to other things and touching the loue due vnto a mans neighbour being loued next after God and for the obedience we owe vnto God this dilection is nothing else but a streame flowing from the fountaine of that loue due entirely vnto God alone and not to speak properly another dilection for which our heart is parted and diuided into two For God which is iealous of his spouse and of his glory wil haue either all or none That which I speake of our neighbour yea of all men ought to be practised towards all the creatures made for our vse vnto the which we must take heede we transferre not our loue as the couetous doe which make an idol of their substance Ephes 5.5 The riotous and gluttons which haue no other God but their belly Philip. 3.19 and in generall all those which make their soule their body to serue any other creature according vnto their passions and lusts in steede of vsing them with giuing of thanks praising and blessing the Lord in them 1. Tim. 4.4 and keeping our selues from all disorder and vnmeasurablenes be it in quantity or in quality or principally in the end scope of the right vsage of them which is the glory of god 1. Cor. 10.31 as wee are warned by diuerse aduertisements sowed here and there touching this point throughout the Scriptures Thus you see what this dilection is of the true spouse addressing and turning her hart thither where her treasure is according to that measure of grace which is bestowed vpon her 15 But what shal we say of the hatred which is ioyntly opposed to loue dilection It is easy to vnderstand that we must asmuch hate that which is euil as loue that which is good But whereas euil is not a creature of God but a vitious quality fallen on that which was created good we must put a great difference betweene the Creature and the vice as much I say as may and can bee put This I adde because of one creature the which is so corrupted and so far cursed of God because it hath beene the original and spring of al vice and of al euil as wel in it selfe as in man and consequently of sinne and of death that it is and shal euer be worthy of all hatred and execration I meane the Diuel and his Angels And behold my brethren behold him which being perpetual enemy of this Bridegrome who hath brused his head Gen. 13.15 and troden it vnder his owne feete and vnder the feete of his spouse Rom. 16.20 and seeking nothing else but as a greedy Lion to deuour vs 1. Pet. 5.8 this old red Dragon I say pursuing this spouse with al manner of rage Apoc. 12.3 this is he whom we must hate with an irreconciliable hatred this is hee against whom wee must armour our selues with al the pieces of our armour Ephes 6.13 and 1. Thess 5.8 in a word this is he whom wee must perpetually detest and abhor 16 As for the other creatures there is choyce to be made For first because man alone amongest all the creatures is infected with the poyson and venom of this serpent yea and that wholy and entirely both within and without we must consider of him also distinctly and behold how wee must gouerne our selues herein It is true that mankind is altogither corrupted and consequently euerie man beeing such euen from his conception Psal 51.7 is culpable of the wrath of God Eph. 2.3 It is also true that the Law of frindship requireth that a man be a frind of his frinds frinds and an enemy of his frindes enemies But because that God of his infinit goodnesse would not adiudge euerie man particularly vnto euerlasting destruction as he hath done Satan the Angels his cōplices but contrariwise would draw his spouse his Church out of this corrupt masse in such maner as I haue before spoken thereupon we cannot therefore consequently we ought not but by very vncertain presumptiōs discern those which he hath destinated or not destinated vnto this fauour therefore leauing vnto God his secret iudgemēts we must indeed be frinds vnto the frinds consequently enimies vnto the enimies of our beloued but indefinitely that is to say without giuing of sentence of this man or that man to set sort him among the nomber of the reprobat On the contrary side knowing by experience of our selues that of being his enimies by nature Ephes 2.3 he hath made vs his friends Rom. 5.8 Ephes 2.11 we must irreconciliably hate the euil that is to say the corruption al the fruits thereof first in our selues then in euery one besides yet not hate the persons but contrarywise seek by al meanes to make them partakers of the same grace which is shewed on vs by our cōtinual praiers vnto god beseeching him That his kingdom come which cōsisteth in the accomplishment of the number of his elect in the last day 1. Cor. 15.24 and by all
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
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
alwaies made stil wil make him the Iudge who shall iudge vs all by his holy word as touching their life ours wee confesse that as for vs wee haue but too great occasion to hang downe our heades as for them the heauen and the earth knoweth too well what their merites are 9 The spouse addeth that which is properly belonging vnto this matter saying that when shee found not her Bridegroome in this bed where shee sought him shee rose to seeke him whom shee so hartily loueth where euer he were Now to creepe into her bed and there to lie groueling and to rise are thinges cleane contrarie the one to the other and indeed it is not enough to condemne that which is ill but wee must like and approoue that which is good and practise it What is then to rise out of her bed It is to quit and forsake al thinges without exception togither with which we cannot enioy Iesus Christ that is to saie to renounce a mans selfe which is the A.B.C. of Christians Matth. 16.24 It is to put out one eye and to cut off one arme to enter rather one-eied maimed into the kingdom of this Bridegrome then hauing two eies two arms to be cast into hel fire Mat. 5.29.30 it is to leaue al things to folow after this Bridegrome according vnto the exāple of his true disciples Mat. 19.27 it is to follow the example of that thrise happy merchant who sold al that he had to buy the perle be found Mat. 13.46 it is to be ready in the banquetting hal and not to be hindered and kept thence either by farme or tillage or marriage Luk. 14.16 it is to to loue neither father nor mother nor country nor kindred so much or more then God Gen. 11.33 Deu. 33.9 and not to become a monk as some one of the auncient not so aduisedly said although the monkeries then were as far distant from those of our daies as the Moone is distant from the earth though they were euen then to say the truth in some poynt lunaticke and fantastical but to follow Iesus Christ that is to saie to stick vnto this Bridegroome in exercising euery man his lawfull calling in all honesty and holines To rise then out of bed is not simplie to chaunge our place but it is as I haue said to quitte and forsake all thinges which may let and hinder vs from that which concerneth the peace of our consciences so consequently our saluation to keepe on in the right waie if we be once in it and to find it out if we bee straied from it and that not onely to follow in general the vocation common vnto al Christians most excellently described among other places Phil. 2.1 but to the end that euery one in special folow his vocation as we haue an expresse commandement to that purpose 1. Cor. 7.20 and according vnto the example of Dauid who hauing this in particular charge to finde and assigne the place for the building of the Temple God punish me so and so saith he if euer I enter vnder the roofe of my house or ascend vp into my bed if I suffer mine eies to sleep or shut the lids of mine eies before I find out a place for the Eternal an habitation for the mighty one of Iacob Psal 132. 10 Let all the elect therefore of God as many I meane as he hath created in a desire of finding him whē they are asleep in this peace of the false Church learne of this spouse to say truely and indeede that there is no commoditie nor appearance of ease shal stay me but I wil leaue them and get me out of my bed to finde him on whom my heart is settled and planted And let those who haue found him take heed how they set their mindes vpon temporall blessings though godlinesse haue the promise of them also 1. Timoth. 4.6 or to make their account that things once well ordered shall so continue stil in the Church or discern the true Church from the false by an outward shew of some great estate neuer so well vnderpropped in the opinion of men but take heede betimes vnto themselues that this Bridegroome in whom consisteth the true peace Matth. 12.29 neuer leaue them but that they continue stil members of that true Church of which it is saide That happy is the people whose God the eternal is Psalm 44.15 To the attaining whereof confessing before the Lorde our too continuall negligence vnthankefulnesse and rebellion we wil craue pardon and mercy at his handes as followeth Almighty God c. THE XXIIII SERMON Our helpe be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 2. and 3. verses 2 I will rise therefore saide I and will goe about the City through the streets through the greater places wil seek him whō my soul loueth I sought him but I could not find him 3 The watch which go about the city found me I said saw you him whō my soule loueth 1 That the Lord suffereth not himself to be found incontinentlie of his amidst the confusions and desolations of the Church is for no other cause but to make himselfe to be so much the more ardently and earnestly sought after 2 It is neither to the greater number nor vnto that which is most commonlie receiued that we are to keepe our selues to find the true Church 3 The certaine infallible and perpetuall mark of the true Church is the doctrine registred by the Prophets and Apostles 4 The truth continueth firme and stable in the true Catholike Church opposed vnto the Hereticall but it shineth not alwaies alike nor is alike knowen 5 The doctrine of the Apostles and the Catholique Church are vnseparable and is a testimony one vnto the other 6 The holy scripture ought to serue for text and interpretation 7 The spirit of truth was neuer tyed without any exception vnto the Leuiticall ministerie 8 Wherefore the spouse went her way farther without staying the watches answere 9 The spirit of truth is not tyed to thē without exception who sit in the chayre of the ministerie of the gospell 10 The holy scriptures are in all times irreproueable Iudges of the true Christian doctrine as it appeareth by the testimony of Iesus Christ himselfe and his Apostles 11 Bare personall succession is not to be stoode on though the outward forme bee therein obserued 12 This doctrine being well practised breedeth no confusion in the Church 13 The horrible disorder brought in confirmed in the Church by the Apostatical See of Rome that they are neither heretiques nor Schismatiques who haue seuered themselues from it by extraordinarie meanes sent of God 14 The conclusion shewing how we ought to behaue our selues in this behalfe VPON Thursday last we learned how the spouse awaked by the spirit of god who formed in her an holy desire of seeking him againe
hers lost the sight of her Bridegrome when shee looked so ill vnto him had referred her selfe to this goodlie watch to haue her resolution of them shee had but lost her paines this watch beeing set rather to turne aside to skare these poore affrighted sheepe then to bring them againe into the right way God therefore himselfe was aiding vnto his spouse in this that shee passed farther without staying for an aunswere from them according vnto that which the Lorde in his time speaking of such saith Let them alone for they are blinde leaders of the blind For wee shall see afterwardes that she was beaten of the watch 9 But let vs see whether this doctrine which we haue more neede of now then euer extend it selfe vnto the time of the newe couenant for behold the poynt wherein Satan at this day employeth his whole forces namely to persuade men that neither can it nor may it euer happen that they whom they cal the Church representatiue the titles whereof they afterwards either shorten or lengthen as please them calling it sometimes the Romane Church sometimes the Romane Catholique Church sometimes the Catholique Apostolicall Romane Church that this company I saie either hath or can euer be so forsaken of God that it may for the most part bee either it selfe apparantlie deceiued or deceiue others If a man aske why seeing this came notoriously to passe in the ancient Church beholde their answere is ready It was saide vnto Saint Peter I haue praied for thee that thy faith faile not Now that Saint Peters faith were not at one time greatly shaken it cannot be denied And therefore they must needes confesse that if their representatiue Church haue no more force then hee whom they of a notable abuse take for their foundation it may at least for one time be so shaken as to denie Iesus Christ three times and that with an oth and execration And I would to God the like had happened to them but thrise But to let this passe what maner of conclusiō I pray you is this The Lorde by a singular grace of his raised vp and comforted his disciple in such sort that hee acknowledged his fault without drowning himselfe any farther therein which more is hee vsed him afterward to encourage and strengthen others I pray you what doth this appertaine vnto the Citty of Rome or vnto the See afterwardes erected there Saue that I confesse and I say it after one of their principall Poets whose verses themselues yet print and sing euery day that many ages ago this Papall See hauing put out and defaced the ancient Apostolique Church of Rome is become The temple of heresie in doctrine and an other Sodome in manners But what alleage they farther Iesus Christ saide thrise vnto Peter feede my sheepe The Pope therefore and that Church which acknowledgeth the Pope for their head cannot erre no though he should driue whole cartloades of soules vnto hell no man may say vnto him sir what do you O God what impudent shamelesnes is this As if Saint Peter the See of Rome and they who sit in it were al one Yet this I will wel confesse notwithstanding that since the time of many ages they who haue sate in this See and haue made a throne thereof and exalted it as much as lay in them aboue that of God himselfe in that they attribute vnto themselues the power to dispense with the Lawe of God and the autoritie not to bee iudged of any man liuing yea to haue power to commaund the Angels that they I say are not fallen from the faith which they neuer had nor neuer cared after or tooke thought for I let passe other allegations of theirs which howe friuolous and foolish they bee the very little children are able to iudge And what hath come to passe in this behalfe which was not expresly foretold by Iesus Christ and his Apostles and found true by the experience of our time Matt. 7.15 Luk. 21.8 Ioh. 5.43 Act. 20.30 Rom. 16.17 Philip. 3.2 and 2. Thess 2.4 and 1. Tim. 4.1 and 6.3 and 2. Tim. 3.1 and 2. Pet. 2.1 and 3.16 and 1. Ioh. 2.18 Now if these so expresse predictions and prophecies suffice not and that the whole ecclesiastical storie cannot serue for sufficient proofe at least let a man now open his eies and see the effectes thereof more apparant and great then great and mighty mountaines I meane the effects thereof in all the ground articles of Christian Catholique doctrine that is to say the doctrine which God hath deliuered vnto his whole Church at the beginning to remain and continue vnto the end and consummation thereof For at the least it appeareth by that we haue aboue saide and followeth vpon necessarie consequence that seeing they who ought to bee the eies of the flocke are subiect not onely to be blinde but leaders also of the blinde to fall both togither into the ditch Matt. 15.14 and that they who ought to haue the key of knowledge may keepe it back indeede haue often kept it back not onely not to enter in themselues into the kingdome of heauen but also to keepe others out Luk. 11.52 it is an ouer manifest falsehoode to conclude that without all manner of replie and gainesaying we must in matter of conscience relligion hold our selues vnto that which they who call themselues the succeeding Church of the Apostles and especially that goodly Apostle of Rome who may be iudged of no man liuing commaundeth vs to beleeue 10 Nay albeit we granted them that their originall beginning were as Apostolicall as it is Apostatical Iesus Christ who is the truth it selfe might wel haue made after Saint Iohn Baptist this conclusion for himselfe absolutelie Ioh. 3.33 and yet he notwithstanding suffered commaunded also that his doctrine should be examined by the scriptures Ioh. 5.39 The Apostles also though their doctrine were vngainsayable considering the measure of the spirite which they had yet they came vnder this examen Act. 17.11 and practised it themselues Act. 15. and recommended the same expresly vnto others For it is by the doctrine of the Apostles expounded by it selfe that wee must discerne the Apostolique Church to which we are to ioyne our selues from the false which we must turn from and auoide and therefore our aduersaries could by no meanes better shewe by what spirit they are led and that they are not successors but vsurpers vniust possessors since they refuse this examen and tryal vnto which they haue beene and yet are euery day called but in vaine except they will bee both Iudges parties but it is thou ô eternall God who shalt iudge of all this matter in conuenient time 11 Why then wil some reply what manner of Church wil this be if the prelates be not the Iudges of errors and if other keepe them not to their sentence and resolution Truly I confes that all things ought to be orderly done in the
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
As for the other kinde of the lawe concerning the outward diuine seruice the spirite of errour hath done the cleane contrary tending notwithstanding vnto the same end For hauing abolished the Lawe morall which should notwithstanding be perpetual he hath cleane contrarie found the meanes to establish the Lawe ceremonial knowing that Iesus Christ had imposed an end vnto it and this dessein of his hath he executed by a marueilous sleight which hath deceaued those of the better sort For if he would haue persuaded them that hee woulde set Iudaisme vp againe or retained Paganisme men would haue openly withstood him And therfore he obiected that the great simplicity of the outwarde seruice of God both in the ministerie of the word in the administration of the sacramentes would breede a contempt and therefore it would bee good to haue some petite matters beside not that this should be of the substance of the doctrin or of the sacraments but to make the thinges more commendable and men more attentiue and deuout This being once thought to be good by an efficacie of errour hee added that vsing withal some ceremonies of the Lawe not to Iudaize but to turne them vnto a a good vse doing the same soberly in certaine points like others without superstition or Idolatry would be a meane to winne the Iewes and the Idolaters the easier vnto the true religion Thence came holy-Water square-Caps Surplisses hoodes bald crownes chaunting of prick-song altars distinction of daies and of meates with the rest of the furniture of al that goodlie ceremonial seruice as if God had imposed an end vnto the legall ceremonies of which himselfe was the author to giue authority not vnto the Apostles who neuer ordained nor practised such thinges naie contrariwise established and recommended the true and pure simplicity aswel of doctrine as of ecclesiastical gouernement but vnto them who shoulde come after them to cut and clip off al at their pleasure If anie man will denie this the sight thereof discouereth the fact if wee conferre their inuentions with Moses and with profane histories True it is that touching this point they want no allegations of certaine bookes forged at pleasure but so doltishlie written that a man need go no farther for proofe of such forgeries And thus you see how the spirit of error by a iust iudgement of God hath serued his turne with the holie Lawe of God for the destruction of men and al vnder the shadow of establishing of it and teaching the right vse thereof a thing most miraculous and wonderfull how men could become so brutish as not to suffer a man to touch their sore so far are they from seeking after or desiring to finde or receiue a remedy 12 But touching the law morall the abuse there of appeareth most straunge in this that there is no one speciall commandement which hath not beene more openly ouerturned in Christendome then euer it happened in the synagogue of the Iewes as the reprehension which the lawe-giuer himselfe maketh doth witnes of them from point to point in saint Mathew chap. 5.6.7 But the fault is yet more daungerous in that that the vse and scope there of is turned vpside downe Which thing hath beene so much handled by saint Paul especially in the epistle to the Romans and to the Galathians that it cannot be but an inexcusable reproch vnto them who call themselues Christians to dispute of this point any more In summe the law sheweth vs will we or nil we what we owe vnto God and neighbour and that no man neither dischargeth nor is able to discharge his debt in this behalfe being vtterly vndone and made vnpayable by the naturall corruption of mankinde which thing notwithstanding neither exempteth him out of debt nor from the penalty adioyned vnto the contract which is euerlasting death For to thinke that God renounceth his debt without entire paiment made is to transforme God into man This is then an inexcusable follie to seeke after the saluation of the soule by the obligation of death that is to say in the lawe morall which argueth our condemnation and which can vse no other language vnto vs then his tenor importeth And yet notwithstanding this is the foundation of the hope giuen of finding in a mans owne merits or those of an other whereof a man may furnishe himselfe for ready money vnto the distributer that which is found as we will anon declare in Iesus Christ alone hauing satisfied for vs in carying our sinnes vpon the tree 1. Pet. 2.24 and accomplished al righteousnes for vs Mat. 3.15 Gal. 3.13 and 4.4 and yet notwithstanding behold the matter behold the end and whole substance of the Church of Romes diuinity at this day touching our saluation 13 It remaineth to declare the falsification committed in the other part of the word of God which is our soueraign happinesse I mean the couenant of saluation in Iesus Christ alone promised vnto the Fathers and finally sent into the worlde namely into Iudea in proper person and after vnto all nations by the ministery of the Apostles and others sent hither and thither by them which is that which we call the Gospell Tit. 1.2.3 that is to say the good true healthfull newes But we will differ this point vnto an other time thāking in the meane time our good God and Father that it hath pleased him of his singular mercy and grace to haue opened our eies to knowe and detest such abuses desiring him to giue vs farther grace so to vse his truth that we witnesse by our good life and conuersation that his spirit hath not onely wrought in our vnderstanding but also formed our affections vnto his obedience that wee bee not the more inexcusable before him the more graces and blessings we haue receiued Amen And because we haue beene hitherunto so vnthankefull for so great a benefite let vs demaunde of him fauor mercy with heart with mouth as foloweth Almighty God c. THE XXXI SERMON Our help be in the name of God c. It is written as followeth in the third Chapter of the Canticle of Canticles the 11. verse 11 Daughters of Syon come forth contemplate the King Salomon with the Crowne with which his mother crowned him in the day of his espousailes and the gladnesse of his heart 1 How this King is degraded of all his degrees in the Apostaticall Church of Rome at this daie 2 First of his dignitie Royall 3 Secondly of his state Propheticall 4 Thirdly of his Priesthood 5 A false distinction betweene venial and mortall sinnes 6 An other false Doctrine touching the guilt of sinne the punishment of the sinnes committed before and after Baptisme 7 Howe our sanctification is by their Doctrine falsified 8 How the Intercession of one mediator alone is taken-awaie abolished 9 A conclusion of all this matter 10 Who the mother is who hath crowned this King 11 What the time of his fiansailes