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
in such sort in this place that now nothing in this behalfe ought to seeme new and strange vnto vs as if we were yet yong infantes and babes in vnderstanding in steede of being ashamed not to be of the nomber of those of whom it is spoken in the fift to the Hebrues that they be exercised and practised in discerning betweene that which is good and that which is euill 3 Now for the vnderstanding of this book it is requisit we learne and knowe what moued the holy Ghost to chuse and prosecute so farre this similitude of marriadge the which is not as I sayde before if God would deal with rigour in examining euery poynt thereof without many great wantes and imperfections This was it therefore to speak in few wordes because there is not amongst men eyther in respect of the obligation a more sacred and diuine or in regarde of the effect a more strait and firme bond to bee founde then this of marriadge For in all other contracts and bargaines wherein one man is obliged and bound vnto the other the question poynt is only of the goods and possessions of this world and of such things as are without the persons which bargaine and contract together or if the matter be touching the body yet is not the obligation reciprocall wherin the one party is as much interessed as the other but may happily bee as far to the disaduantage of the one as the aduantage of the other as for the contract of marriage therein God himselfe as principall author so dealeth as that this bond continueth indissoluble if himselfe say not the word to the contrary and breake this bond either by death or by any other his ordinaunce And agayne the obligation or bond of both parties is so mutuall and reciprocall that neither of the parties is free and at his owne choyse and both of them become as it were one person by the coniunction of marriage Now which is more the effect thereof is rather diuine then humane to wit the generation and procreation of mankind For God by this contract vseth men as his instruments to do that which is properly belonging to himselfe to wit to the engendring of mākinde whereof his church is made and composed For albeit this ordinaunce of God Encrease and multiplie be extended generally to all the creatures comprising man also in the number of them yet notwithstanding as the creating of mā both touching the male and touching the female is other and different from that of the rest of the creatures euen so we must conclude that God hath led and conducted the race and succession of mankinde from the father to the sonne to his effect by a speciall and particular coniunction in wedlock specially ordayned and blessed by the inspiration of his holy spirit and calling vpon of his name The holy Ghost therefore minding to represent vnto vs that which in it selfe is incomprehensible not to be conceiued I mean that most streit spirituall bond of Iesus Christ with euery faythfull soule to the end to engender in the minds of the beleeuing the assembly and congregation of whom is called the church the knowledge of truth together with all other holy motions and operations thereby to quicken and giue life to euery one of the faithfull wholy and entirely and consequently to his whole church and congregation in the true life which lasteth for euer could not chuse a more proper similitude nor a more liuely patterne and modell thereof then this coniunction of marriadge And this is also the reason why the word of God which is receiued fructifieth by fayth is by Saynt Peter called The incorruptible seede Hereunto also tendeth that second generation New-byrth which is made by the spirit whereof our Lord Iesus Christ so largely treateth with Nicodemus Ioh. 3. which I will therefore declare vnto you and handle more at large because this secrete whereof I now speake is the ground and foundation of our saluation 4 Euery one of vs then is cōstrained to confesse that euery good thing commeth from God whether we consider the essence and being which all the creatures haue receiued of God or the diuerse qualities whereby they are mayntained Which thing is signified vnto vs by the Apostle Act. 17. when he saieth That in him we are we liue and haue our mouing as if God the Creatour did as I may so say insinuate himselfe within his creatures to declare vnto vs the better that diuine efficacie woorking of his which is in them opened displayed according to that measure and durance it pleaseth him although to speake properly his diuine essence bee neither within nor without the world but comprehendeth all it selfe being incomprehensible But there are two other manner of coniunctions yea rather vnions of God with man much different from that whereof I last spake and of an effect of greater consequence to wit first of all the vniting of the eternall sonne of God with a true body and true humane soul in the wombe of the blessed Virgin Mary by a personall vnion which to the Angels themselues is incomprehensible by which the word which is the sonne eternall and coessentiall with the father was made flesh Ioh. 1.14 in such sort that since this person which is called Iesus Christ Mat. 1.16 is true God and true man without any either seuering or confounding of the two natures which is that great secret wherof the Apostle speaketh 1. Tim. 3. And vpon this dependeth a third coniunction of our Immanuel with the beleeuing by the which euery faithfull person and so consequently the whole church which is composed of them is spiritually as it were married with Iesus Christ and made flesh of his flesh and bone of his bones Not that the body of Christ is really within our bodies or his soule within our soule which the truth and verity of his body and of his soule cannot suffer as neither any such coniunction appertaineth any whit at all to this mystery which is altogether spirituall and tending to a spirituall life but because that as in an humane body the soule being naturally ioyned thereunto quickneth and liueth all the members of the body if so they be knit and ioyned together according to the frame and building of the body so Iesus Christ as the spiritual bridegrome of his church by the and vertue of his holy spirit and by the meanes of his humane nature by the which he symbolizeth that is agreeth in one part with vs is so neare and so powerfully ioyned with vs by the meanes of fayth which apprehendeth him that he quickneth vs to life eternall working in our vnderstanding and wil to repaire in vs by little and little the image of God doone forth and defaced by sinne to make vs in the end perfit partakers of his glorious immortality in the later day vnto which the consummation perfiting of this holy spirituall marriage is reserued Hence it is
diuerse sortes For there are some which refer it to the fashion which Thamar vsed to deceiue Iuda her father in Lawe Gen. 38.15 gathering from thence that the maner of harlots was to couer themselues according vnto which exposition this should bee taken as if the spouse did say that keeping companie with such kind of people she should be thought to be neuer a whit better then they as it commonly commeth to passe and doth stil fall out agreeable with the historie of the Daughters of Lot For it fareth with them who ouer familiarly and ouer long time haunt the companie of the wicked and peruerse as with them who dwel among colliers and come too neare them according vnto the lesson which the Apostle teacheth vs 1. Cor. 15.33 And this is the cause why the Lord vnder the Law was so careful to seuer his people in euerie respect yea as touching their verie attire and apparel from al other profane nations We heare also the mones which Dauid maketh during his flight Psal 42. 120. and elsewhere as also the Apostle exhorteth vs to take heede with whom wee companie 1. Cor. 5.11 And I woulde to God that many had thought better vpon this point thē they haue done who are at this day in a most wretched and miserable estate hauing throwen themselues wittingly and willingly into the pawes of the rauening and deuouring lyon This is then a most holesome and necessarie doctrine but notwithstanding such as hath no verie sure ground foundation touching this maner and forme of speech being a thing vnlikely that they who prostitute their bodies and consequently seeke nothing else but to allure men to their destruction by their beutie as such weomen are described by this same Salomon Prouerb 6.25 and 7.10 should hide their faces besides that if they should so doe it were an harde thing to discerne an honest maried wife vayled from an harlot Neither meant Moses in the historie of Thamar to say that she was therefore accounted an harlot because shee had couered her face but that therefore Iuda knew her not to bee his daughter in lawe because she was attired like a widowe and had couered her face whom notwithstanding hee thought to bee an harlot seeing her set out in that sort and sitting alone in the high way There are others therefore which expound this woord As one which wandreth out of the waie because it is sometimes taken in this sense in the toung which Salomon vseth as if the spouse saide that being among such lewde companie shee must needes bee as a poor wanderer and vagabond But it is better to take it simply in this sense that shee cannot bee among such wicked companie but to her great sorowe and griefe seeking for corners where to hide her head that she haue no felowship with them or els being constrained to hide and couer her face not to see such detestable things and to consent vnto them so much as with her countenaunce as Dauid protesteth that hee will not haue so much as in his mouth the names of straunge Gods Psal 16.4 The Apostle also warning vs to take heede not only of euil but also of euery thing that hath so much as the appearance of euill 1. Thess 5.22 as also Saint Peter witnesseth that Iust Lot who notwithstanding had doone better if hee had neuer departed from Abraham or returned againe vnto him vexed and afflicted from day to day his innocent soule hearing and seeing the wicked actes and deedes of them of Sodome God giue vs grace to make our profit of this holy doctrine necessarie for all times but especially amidst these cloudes and obscure darknesse with which wee see that Satan with such efficacie of error indeuoreth to obscure the cleare light which God hath sent vs as it were from heauen to the ende that they whose eies hee hath already opened suffer not themselues to bee blinded againe and that they who are yet in darkenesse and in the shadow of death may receiue the gift of this light and that contrariwise euery toung yeelde the Lorde God his honour and glory in his true Church by our onely mediatour our Lord Iesus Christ because we haue bin hitherto so loose in this behalfe so vnthankful so forgetful we wil demaund mercy as followeth Almighty God c. THE ELEVENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the eighth verse 8 If thou knowe it not O thou the fairest among women get thee forth goe folowe the trace of the flock and feede thy kiddes by the tents or cabbins of the sheepheards 1 That Satan hath alwaies disguized the marks of the Church 2 The true Church leaueth not therefore to bee alwaies faire and precious in the sight of God 3 Wherefore the Church though shee be in such estate leaueth not for all that to bee the Church against the opinion of the Catharistes and Donatistes 4 The West Babylon is nothing lesse then the Church but how God hath drawen and yet draweth foorth his alwaies thence by awakening them with his singular mildnes and clemencie 5 We must come forth out of Babylon if wee wil not perish with it and how wee must doe it 6 The examples of Ioseph of Dauid and of Moses different and diuers in this respect applied vnto our time 7 Changing of place is not going forth of Babylon 8 To become a Monke is nothing lesse then to goe out of the world 9 An aunswere vnto them who at this daie seeke to find an agreement betweene Babylon and the Church 10 It is another thing to make a newe waie and to returne vnto the auncient and true waie and what this old and ancient waie is 11 There are two sortes of auncient fathers and manie turninges on the right hand and on the left 12 The succession of Bishops in the west Babylon is of no sure ground 13 What the true Cabbins and Tentes are vnto which this spouse is sent 14 Wherefore Salomon maketh mention of Cabbins and Sheepheardes 15 Touching the excesse committed in buildings and other pompes which haue altogither transformed the Church into a shoppe of most abominable ambition and couetousnesse 16 The Cabbins or Tents of the Church are portatiue and the meane not to bee deceiued in them 17 A great fault to stand vppon mere personal succession 18 A conclusion of the whole matter going before THE knowledge of the trueth beeing in all things the ready direction to follow the right way and nothing being more precious then saluation which leadeth vs farther then this life there is nothing more pernicious and pestilent then the obscuring and darkning of the truth touching our saluation by consequent then the disguizing of the true marks of the church of God without the which there is neither truth nor saluation This is it which the false Pastors would gladlie make men to
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
such a church is called hereticall that is to say grounded vpon a doctrine which a man hath chosen and taken vnto himselfe and which agreeth neither with that which is Catholicke nor with it selfe but is often times diuided into so many peeces as there are braines giuen vnto their owne priuate and particular sense hauing all of them this in common that they goe astray and wander from the Propheticall and Apostolicall truth I knowe that all this is applied against vs by the aduersaries of our time who for this cause cal our Church new and giue vs such titles as like themselues best not perceiuing howe themselues cut their owne throats calling their Church the Catholicke Church except they can shew vs that Rome and the whole world are all one but the controuersie would be soone ended if men would but harken vnto reason I saie therefore that accordingly as it pleaseth God to shew his iudgements vpon the vnthankefulnes of the world or of his mercy to spare mankinde the true Catholicke Church hath sometimes shined foorth and appeared in her bewtie but not alwaies aboue the false and heretical the painted disguised strumpet counterfaiting the chast spouse of Iesus Christ so well and displaying the beames of her outward bewtie so magnificently for the most part that all both great and small take her to be the true thereupon the poore spouse which is the true spouse indeed is forced to retire into the deserts vntill the time of indignation be past Esay 26.20 Apo. 17.14 That this is so it cannot be denied but that a man shalbe conuicted by the whole historie of the Church and by that which wee see at this day with our eies Thence I conclude that the multitude and the greatest and apparant number is a most false marke of the true church but without standing either on few or more we must keep vs vnto this infallible point that the true Church and worthy of the name of Catholicke and vniuersal is that which maketh a true profession of the doctrine preached entirely registred by the Apostles to be the onely rule of trueth vnto the whole company of the elect 5 These two names therefore of Apostolicall doctrine and Catholicke Church are both of them so inseparable agree in such sort that the true Church is by this true and essentiall marcke distinguished from the false againe the true church beareth certaine marckes of the seede whence shee was conceiued 1. Pet. 1.25 6 And to the end that they reply not hereupon that the one and the other assembly may alleage the same text of the bible I answere first that the false Church maketh no reckoning of keeping herselfe wholly to the holy Scriptures secondly that the Scripture ought aswel to be the commentarie as the Text and that al interpretation of Scripture being referred vnto the articles of faith as vnto a certaine and infallible rule to discern that which is true frō that which is false as being the abridgement of the whole Scripture it wil be alwaies easie not to be deceiued except a man wil himselfe Thus you see what we are to think of the cōmunalty of the greater number which cried in Christs time away with him away with him crucifie him which is opposed vnto that which Iesus Christ calleth litle flocke Luk 12.32 But let vs see whether the spouse haue any better direction 7 Shee saith then in summe that going so through the City she was found by the watch she asked thē if they could tell her any tidings of this Bridegroom and saith not what aunswere she had of them but it appeareth sufficiently by that which foloweth either that they answered her nothing or that without staying their answere she went her way farther Now who are they I pray you of the watch but those who haue the charge of watching ouer the City of God And is it not expresly said that the lippes of the Priest are the keepers of wisedom because he is the messenger of god Mal. 2.7 And vnto whō did the Lord command his people to resort to be resolued in a case of difficulty touching the interpretation of the Law but vnto the Priests Deut. 17.8 yea to aunswere vnto it according vnto the Law which they might not ad vnto nor diminish Notwithstāding we see here that the spouse found her Bridegroome no more among these then in the open places streets of the city the reasons this that there is great difference between considering of a charge such as it is in it selfe and considering of it as they discharge it on whom it is imposed Moreouer albeit the Lord hath established an order wherein hee declareth his blessing yet notwithstanding wee may not tie the holy Ghost entirely vnto them either who are called by an ordinary vocation or vnto them who haue the place thereof because that as the Lord in his mercie giueth true pastours and teachers for the gathering together of the saintes and for the worke of the ministerie to the building of the body of Iesus Christ Eph. 3.12 so doth he also in his anger giue false Pastors with strong delusion and the efficacie of the spirit of errour 2. Thess 2.11 punishing by that meanes the contempt of his holy woorde As in that which concerneth the society of men in this world God giueth good princes and gouernours 1. Timot. 2.2 and Psal 72. and on the other side he punisheth and chastiseth the people taking his spirite from their princes and gouernours Psal 76.13 this holy ministery notwithstanding considered in it selfe remaining in that estate and forme in the which God established it as also the estate of Kings and of other Magistrates although the tyrantes abuse it Esai 3.4 and 56.10 Osee 13.12 Ier. 23.11.14.15 Brieflie the whole Scripture is full of such testimonies of Kinges and reproches of Prophetes and Priestes And if wee come to the proofe heereof by experience who were the greatest aduersaries of the true Prophetes Ier. 26.7 who conspired against God prophaned the Lawe couered and maintained the sinnes and iniquities of Princes Ezechiel saith they were the Prophets Priests Ezec. 22.25.26.28 Now let vs take an account of the Priestes which built and how many pullers downe and destroiers shal we find for one builder In a word by whom was the corner stone reiected By them which are called builders not that they were such but they should haue bin Psal 118.22 Matth. 21.42 Who interdicted the Apostles the preaching of the gospel opposing themselues directly against God Act. 4.5 and 5.21 In summe the spouse speaketh heere of wicked husband-men of the vineyarde who after they had killed the seruantes of the Lord in the ende slewe the heire also 8 Wee maie not maruell then that the spouse found as little comforte by the watch as shee did in the open places of the Cittie beeing a thing most certaine and assured that if the poore Church of God hauing amiddest these straites of
beastes which were sacrificed which could not bee of it selfe but stinking was made to be of a most sweet odor by the precious perfume which was made vpon the golden altar so the best motions and the most excellent actions which can part proceed froÌ„ vs how sanctified so euer we be by the holy ghost in this life being considered according vnto their valew there is found nothing in them which is ought worth or which deserueth any blessing whatsoeuer yet they leaue not to be liking acceptable vnto the Lorde are finally crowned by him with a crowne of Glorie in as much as it pleaseth God to consider of vs our actions vnto which hee hath fashioned prepared vs not in vs but in him in whom alone he accepteth of vs Eph. 1.9 who hath giuen himselfe for vs in oblation and sacrifice vnto God an odour of a sweete smell Eph. 5.2 9 The spouse hereupon insteed of standing on those praises which are attributed vnto her describeth vnto vs the estate effects of him in the gouernment of his first vnder the similitude of a bedde afterward of a coch turning her speech vnto the daughters of Ierusalem as it is set downe in the last verse of this chapter that is to say vnto the nation which God had chosen to haue a part in his couenant who had yet good neede to bee bâ—tter instructed in the knowledge of the trueth amiddest the corruptions from which the church is neuer so freed but there hath beene stil some defect or other on the behalfe of many as the histories writings of the Prophets doe testifie declare the same besides that how euer it be to be a true meÌ„ber of the church it sufficeth not when a maÌ„ is come vnto age to be born in the church but he must be instructed there learn giue himself wholy to the doctrin of truth which is there preached 10 The spouse therefore speaking vnto these proposeth vnto them first an allegorical description of the magnificent bed of this king which is as it were the Bride-bed prepared for this king and this queene which here speaketh By this bed therefore we wil vnderstand generally first of al the whole countrie of Chanaan where it then pleased God to make as it were his residence and abode hauing as it were abandoned and giuen ouer the rest of the woorlde for a time vnto perdition destruction Act. 14.16 and particularly we wil here vnderstand the temple the city of Ierusalem the synagogues cities townes of the whole territorie country yea euery one of the faithful in asmuch as the Lord dwelleth in them by his spirit on the other side by Salomon is meant not onely this name which is as much to say as peaceable but also the promise made vnto Dauid of this son an eternall successour couched in such terms that it comprehendeth all in one both the figure which is this sonne of Dauid as also the trueth and reality figured by him which is Iesus Christ 2. Sam. 7.13 1. Chron. 17.12 Salomon therefore in this place representeth vnto vs this Bridegroome the true and only peace-maker between god his beloued as he is expresly called the prince of peace Esa 9.6 his bed at this day is the whole vniuersal world wheresoeuer he is knowen acknowleged of the elect gathered out of the four corners of world as the same was declared vnto S. Pet. by that sheet which descended from heauen and was tied at the foure ends Act. 10.11 11 The spouse after this to shewe vs that it is there and no where else that we must seeke after and find the true repose rest as it is declared vnto vs Matth. 11.29 that there is nothing more safe assured then this rest addeth that this bed is enuironed compassed with 60. valiant men of Israel and who besides their prowes and courage haue also experience to hinder that nothing fal out by night which may hinder the fruite of this rest Now that which we try experience euerie day sheweth vs howe not only profitable but altogether necessary this doctrine is For what is one of the chiefe and principall causes of this that so few men giue themselues vnto this rest and that so few continue in it Is it not because that this bed seemeth to be but sorily garded and badly defended therefore they feare least they should be easily surpressed haue their throates cut But let vs know that these carnall caitiues doe as the foolish birdes doe who so soon as they see the cat insteed of keeping themselues on their pearch throw theÌ„selues into the talants of the enimy For hee that goeth foorth of the Church casteth himselfe vndoubtedly into the pawes of the rauening lion 1. Pet. 5.8 The fault therefore hereof proceedeth froÌ„ hence that men hauing no other eies then those of their head not those of faith beleeue only that which they see perswade themselues of that which cannot be seene but by the eies of the spirite which see that which is inuisible Heb. 11.27 and Ephes 2.18 except it be when God bestoweth some speciall priuilege vpon some as he did on Iacob Gen. 32.2 and on the seruant of the Prophet 2. King 6.17 But what saith the Lord Thomas because thou hast seene thou hast beleeued but blessed are they who haue not seene and yet haue beleeued Ioh. 20.29 In the meane while we do al confesse that God alone is almightie yea that none hath any power but of him as himselfe said vnto Pilate Ioh. 19.11 But why doe we not ad that it is in his Church that hee truely displaieth and sheweth forth indeede and most mightily this power of his Because there are very few which haue learned throughly to beleeue that God is almighty a friende and preseruer of such as bee his and that it cannot be that the Bridegrome suffer any one of them to perish whom the father hath giuen him Ioh. 8.9 12 Now touching this nuÌ„ber of 60. we are not scrupulously to stand vpon it albeit that they who haue written of numbers obserue in this nuÌ„ber a special perfection for which cause the Astrologers did especially chuse it for the easier readier calculating their degrees minutes seeing a man may find in it without any fraction or broken nuÌ„ber a moity or halfe which is thirty a third which is twenty a fourth which is fifteene a fifth which is twelue a sixth which is ten all which numbers are found quoted in that materiall Temple built by Salomon except the fifth which is the number of twelue Besides this if wee recken in particular al the Canonicall bookes aswell of the olde as of the newe testament excluding the two latter Epistles attributed vnto S. Iohn which are indeed as it were priuate letters we shal find they make iustly the number of 60. those are in truth as it were the true gard of
to forsake father and mother to retire a mans selfe into a desert for contemplations sake vnprofitable both to ones selfe and to others but according as the first table of the Law which ruleth the second teacheth vs when we are commanded to loue God with al our heart which cannot be done if the things of this woorld haue neuer so little a part of it for it is another thing so to vse this world as to referre all things thereof to the glorie of the Creator without seeking after anie thing else in it but the vse with giuing of God thanks And this is that which Salomon himselfe hath taught vs at large in that excellent booke of the Preacher in the which he hath walked vs through the whole labyrinth mizmaze of this life shewing vs the knowledge of vsing it wel without abusing of it according as the Apostle doth also warn aduertise vs 1. Cor. 7.31 and 1. Tim. 5.17 and the psalmist most amplie Psal 49. Therefore although it be here said that a man must think more vpon the dilections of the beloued thē vpon wine wee maie not so take it as if wee might giue our heart ouer to them both but more vnto the one then vnto the other but this must be taken to signifie that neither the present life nor ought at al in it should possesse the affection and mind of the spouse So whē it is said Ps 52.5 thou louest that which is euil better then that which is good and Ioh. 3.19 that the world loued dracknes better then the light we must vnderstād hereby that that which was euil was loued as also darkenesse not that the good light were lesse loued that is loued indeed but not so much loued as euill and darkenesse 11 Neither must wee marueile that this word of Wine is taken here generally rather then any other word to signify vnto vs the abuse of the good creatures of God For if there bee any thing in the world which the world hath for all time and in all places abused it is wine in such sort that for one murderer one couetous person one adulterer or such other like vitious man yea for one glutton there shalbe found a thousand drunkards or abusers otherwise of wine be it of the vine or of other natural or artificiall drinke a thing so much accustomed that men haue a long time made it a common trade yea a vertue as Esay hereof beareth vs witnes Esay 5.11 22. since which time we se to our great griefe how the most part of the world is growen to bee worse and worse in this poynt the Apostle not hauing spoken in vaine Ephes 5.18 That therein is excesse and that which an auncient writer who neuer hard Iesus Christ spoken of saith That drunkennes was the Metropolitan or capitall Cytty of all the whole prouince of vices In steede of this the Apostle in the place aboue alleaged warneth vs to be filled with the holy Ghost as before him the Lord himself doth crying so loude by Esay 55.1 Come take wine without mony or mony worth How euer it be the sentence giuen by the Lord shalbe executed to wit That drunkardes shall haue no part in the kingdome of heauen 1. Cor. 6.10 Besides the horrible iudgements which God executeth dayly vpon the bodies of drunkards witnessed by that common prouerb being most true The pot sleyeth more men then the sword To returne to our purpose so to conclude this holy Queene and her companions acknowledging that al goodnes commeth from the mere grace of god drawing vs vnto himselfe protest in this place that being once admitted and let in into the secret chambers of the king they will forget whatsoeuer they haue had and receiued without him that is to say they wil not looke back to sorrowe for this or for that nor haue their minds affection any where else then on the glory and praise of this king whom they shall then enioie which shal be truly and fully accomplished in the later daie but must be happily begun cōstantly pursued after of vs here below not following the example of Lots wife Luk. 17.32 but making in veritie and truth the same protestation which Dauid maketh Psal 16.5 and the Apostle Galat. 2.20 and 6.14 to wit that God is our true foundation and that we liue not in our selues but that Iesus Christ liueth in vs and that the world is crucified vnto vs and wee crucified vnto the world According to this holie doctrine c. THE SIXTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the fourth and fifth verses 4 The vpright loue thee 5 I am black but comely ye daughters of Ierusalē I am such as the tabernacles of Kedar the pauillions of Salomon 1 A summarie rehersal of the sermons going before and wherefore the spouse changeth her speech casting her eies vpon the companie which followed her 2 The small number is on the Churches side 3 Euerie small number or great number is not the Church but that of the vpright 4 True vprightnes and the loue of god are things inseparablie lincked togither 5 This spouse is accōpanied with three sortes of maidens whereof some of them are indeed her companions others her enemies others are as it were betwixt both 6 Why these here are called daughters of Ierusalem and the meane to bring them to their true mother 7 In what sense this spouse faith that shee is blacke that she is of that comelie hew which is contrary to the tanned and parched colour 8 The inward beuty of the spouse is neuer taken from her but she may wel bee spoiled of her outward ornaments for a time when it pleaseth her Bridegroome 9 Examples of this poore estate of the spouse in the auncient Church 10 Examples of the same in the Christian Church 11 This spouse is sometimes so disfigured that she is not knowen of men 12 But yet shee is alwaies faire and shining before God and such as are of a cleare sight 13 That this doctrine is of all others most necessary in this our time WE haue hitherto vnderstoode the earnest and ardent desire of the spouse thinking on no other thing then on this real coniunction with hir beloued in which consisteth her whole felicitie and for this cause desiring him that either hee would come vnto her or else beeing forced as it were to make this request by an holy impatiency desiring that she may be drawen vnto him We haue examples of either of these desires in the holie Scriptures being a thing most certaine that the auncient fathers from the beginning of the Church wished for nothing more then the comming of their deliuerer as Iesus Christ witnesseth Mat. 13.17 and Saint Peter in his first chapter verse 11. and Dauid in many Psalmes singing reioycing as if he saw already this soueraigne king before
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
part not knowen in part most wickedly reiected by the principall and chiefe builders such I meane in name but not indeed and effect Psal 118.22 Which was first verified by the experience the Prophets had thereof Math. 23.37 And then in the person of Iesus Christ himselfe Act. 4.11 and foretolde should come to passe expresly in the Christian church Act. 20.29 as the euent hath since plainly shewed vnto the eie and still to this day proueth the same And yet notwithstanding there was appearance probability of holding our selues aswell in generall vnto that which was commonly receiued of this people whom God had onlie chosen from out of all the nations of the worlde as also in special of standing vnto the aduise and iudgement of the Priestes appointed by God ordinarie and soueraigne iudges Deut. 17.9 Besides there is no man which knoweth not the authority of the See of Ierusalem which was called the city of God And yet notwithstanding of whom is it I pray you that the Lord saith Let them alone they are blinde leaders of the blinde Matth. 15.14 and who excommunicated Iesus Christ and his disciples Ioh. 9.22 who constrained Pilate to crucifie him Mat. 27.20 who are those vncircumcised of heart who were the first which imbrewed their handes with the blood of the seruants of God Act. 7.52 There was then as I haue said before great appearaunce why wee should followe without exception the most part of the people of the Iewes and the Doctours of the law sitting in Moses chaire that is to say the successors of Moses by the ordinance appointment of God yet notwithstanding these were they who fell into the pitte together with those who folowed them Mat. 15.14 But in what place of the Scripture is it said that Rome shalbe the See of the catholick church That the Bishoppe of Rome may be iudged of no man but is the head chiefe of al That he hath the power to open heauen hell nay to do whatsoeuer him listeth without controlmeÌ„t other such vile filthy blasphemies impieties Iesus Christ hath indeede said that he wil be with vs vnto the end of the world but it is not saide that hee will keepe at Rome Nay contrariwise he hath forewarned vs by Saint Iohn his welbâ—â—â—uâ—â— disciple that it should be there where the great whorâ— should sit which should make dronke the Kiâ—gs and Princes of the worlde And wee see the same at this day yea which is a thing most strange to coÌ„sider of their ama 〈…〉 onelie of spirit herein the ancient fathers who â—â—â—y saw and wrote these things of this See could not take heed notwithstanding oâ— being deceiued therby and causing others to be deceiued 18 For conclusion therefore of this matter the Lord hath his sheepheards and cabbins which are the true testimonies of the truth vnto which wee must keepe our selues I meane the Prophets and Apostles whose doctrine is the touchstone to discerne the true successours of them from the false and by consequent the true spouse of Iesus Christ by whom the young Kids must keepe themselues to be wel fedde from the wicked harlot from whom they must flie that they perish not togither with her According therefore vnto this holy doctrine let vs beseech our Lord God to look in mercie vpon his poore Church troubled in such sort and laid so wast in so manie places that there appeareth neither waie nor path thereof that it wil please him to defend her and guide her vnto the true cabbins and lodges of the Pastors thwart so manie cruell and hideous desertes sith it hath pleased him in our time to raise and lift vp the banner of his holy Ministery that hee will oppose himselfe therefore against this Babylon and ouerthrow the Apostolical See thereof by the wind of his mouth giuing vnto his elect eies to see the light of his holy gospel aâ— deares to hear the voice of that true and certaine Pastor of Pastors the chiefe sheepeheard Iesus Christ and setting vppe againe his cabbins in the which his poor famished young Kids may be fed and pastured to his honour glorie And because wee for our owne part haue done our duty so little in seeking after and digesting this holy foode and pasture let vs cry him mercy and craue of him grace and mercie as followeth Almighty God c. THE ELEVENTH SERMON Our helpe be in the name of God c. It is written as followeth in the first Chapter of the Canticle of Canticles the ninth verse 9 My Loue I compare thee vnto my couple of horses of one of the coches of Pharao 1 The happie estate of the Church re-established opposed to her desolation for which reestablishment euerie one ought to labour 2 In whome the fault lyeth that the Church is not reformed 3 The maske of false general councels discouered 4 The duetie of true Pastors and christian princes touching these delaies with an aunswere vnto the slaunders raised against those who haue sought to discharge their duetie in this behalfe 5 A summarie recital of the great defects committed in our time in this point of reformation 6 The ground of this similitude taken from a couple of horses of one of the coches of Pharao 7 How deare and precious this woorde of Loue ought to be vnto the spouse 8 In what sense this spouse is compared to a couple of goodly great horses in a coch 9 The crosse is properlie the triumphal chariot which is here spoken of 10 The Gospell is then despised when men enioie it with greatest freedome 11 An exhortation to doe the contrarie 12 Why the spouse is not compared to one horse but to a couple 13 The false ioynt-couple opposed to this of the spouse 14 A reprehension of wild and dissolute liuers who cannot endure the chek being coupled and yoked vnder the yoke of the Lord. WEE haue learned before a good lesson by the aunswere of the Bridegroome namely touching the certaine and infallible markes of the true Church to which wee must order and keepe our selues for to obtain saluation and consequently the true and only meanes of reforming the church being for a time by the negligence of some of the Pastors and by the wickednesse of false Doctors and teachers brought into verie badde estate After which reformation wel and throughly practised the goodlie and triumphant condition of the Church sette on foote againe is heere in most excellent sort paynted out vnto vs which we are diligently and earnestly to consider of This is then a point which men still at this daie debate and dispute and not without great reason if wee doe but looke on the extreme desolation whereunto the greatest part of Christendom is brought at this day 2 But what Men dispute thereof not to find anie remedie for it but cleane contrarie to hinder such as endeuour a reformation For the false Pastors cannot abide that anie maÌ„ should touch this point because of
filthy fashions and manners of the places whence wee came what are we according vnto the world Poore banished men or at the least fugitiues and when al is said a small handfull of poore people And yet we cannot hold our selues in our owne skins our admonitions preuaile nothing the lawes are openlie violated broken as euery one seeth saue they who ought to be the first that should see foresee it to remedy it Dearth and famine plague and pestilence which are at our gates war with his sword vnsheathed the miserie and extremity whereunto so manie Churches are brought all these thinges which should cause vs to mourne in sackcloth and ashes seeme to whet and sharpen our appetites and lustes to doe much the worse If there bee any villanous and outragious fashion in all Fraunce this filth must be brought hither by and by to poyson and infect this place as these monstrous ruffes these great villanous long bellies these more then villanous fashions of womens gownes the onely name whereof sheweth in what detestation they ought to bee had of all honest women And what shal I say of these vile and stinking Androgynes that is to saie these men-weomen with their curled locks their crisped and frizeled haire Fie fie and fie againe vpon these stinking and filthie fashions which sauor of nothing lesse then of true christianity It may please the Lord our god to take an order for it seeing men make no account or reckoning of it and truelie I am certainly assured he wil. 6 To returne vnto our text mention beeing made here of the church as of a queen in the most noblest and highest estate a man can imagin there is speech of her costlie rich borders and chaines as she is in like manner painted out vnto vs Psal 45.10.14 and 15. and at large in Ezechiel the 16. beeing meant hereby inward and spirituaall giftes whereof S. Peter and Saint Paul in the places which I haue alleaged do speake And what are these giftes to say it al in a woord it is the bridegroome himselfe and all that he hath Now he hath in himselfe the holy spirit and all the graces of him not only because he is God coeternall and coessentiall with the father and the holy Ghost but also in as much as he is man he receiued them not in part 1. Cor. 12.8 but without number or measure Ioh. 3.34 The diuinitie therefore of Christ is as it were the very well-spring of all grace Iam. 1.17 And the humanitie of Iesus Christ is as it were the bason or vessell receiuing all this aboundance of grace powred into it Ioh. 1.14 Which thing was represented by the descending of the Doue at his Baptisme Ioh. 1.32 as is declared Esai 11.2 And this not to the end that this should staie in his onelie person but to the ende that so much as it pleaseth him to bestow vpon vs for his glorie might run downe vpon vs baptising bedewing vs therewith within as the same is represented vnto vs by outward baptisme Ioh. 1.33 For which cause the Angels announcing his birth vnto the sheepheardes said not onely A child is borne but a child is borne vnto you Luk. 2.11 Now these gifts are not al of one sort quality For some of them are generally and vniuersally bestowed on euery christian which are reduced vnto foure pointes by the Apostle 1. Cor. 1.30 when he saith that Iesus Christ is made vnto vs of the father wisedome righteousnesse sanctification and redemption For all our knowledge touching the thinges we beleeue and our saluation all our righteousnes and integrity by vertue whereof wee presume to call vpon God and to come before his throne in all holy boldnes all our chaunge and newnes of life also whereby we begin to displease our selues in doing of euil and to take pleasure in well doing and consequentlie this whole deliueraunce of ours the perfect accomplishment whereof we wait for proceed al from him in whom are resiant al the treasures of knowledge and vnderstanding Col. 2 3. in whom there is no sinne 2. Cor. 5.21 who hath borne our sinnes vpon the Crosse 1. Pet. 2.24 by whose obedience we are declared righteous Rom. 5.19 who createth in vs both to will to doe Phil. 2.13 in a word he who alone is our Iesus that is to say Sauiour and Redeemer Mat. 1.21 no other whatsoeuer Act. 4.12 Besides these gifts without the which no man can be of the church there are an infinit number of other special graces which God bestoweth on such as are his in such sort and so far as pleaseth him according vnto the diuers vocations in which he wil be serued by them whereof he is liberall sometimes towardes them who are neuer a whit the better by them as we it see in Absalon Achitophel Saul Iudas others of whom it is spoken Matth. 17.22 therefore it is vnto the former giftes wee must keepe our selues These are the iewels of inestimable value which the spouse hath receiued of the liberality of her Bridegrome For what haue we which we haue not receiued 1. Cor. 4.7 and togither with him al things are giuen vs Rom. 8.32 And these are the saphirs and emerauds and other precious stones and pearles with which that cittie is builded Esay 54.11 Apoc. 21.18 which was figured vnder the Lawe by the stones which were called Vrim and Thumimm that is to say glittering in perfection in the brestplate of the high priest Exod. 28.17 7 But alas are we this Church composed wholy of children of the light and as it were shining lampes in the woorld Phil. 2.15 Certainely on the Lordes part wee maie say we I say that hee hath set vp and lighted in the midst of vs this flaming light of his most pure and sincere truth Psal 19.8 and 119.104 in such sort that the whole woorlde hath an eie vpon vs. But whereto serueth the Sun to such as be blind What auaileth it to speake to such as are and will bee deafe To what purpose is the true light arisen and come vnto them who haue loued darknesse better then light Ioh. 3.19 Alas then what shall I saie hereupon but that we are of al other the most wicked and vnthankful in the whole worlde if wee thinke not better on our selues For what woorke of the flesh raigneth in the woorlde wherewith wee are not yet infected So manie warninges as haue beene made vs by the pure woorde of God so manie good Lawes and orders which the Lorde hath established in this place against fornicatours and adulterers so manie executions of men and weomen for this vice haue they bin able to restraine and bridle our filthy lustes in this place Alas no. Nay contrariwise there are too many who endeuor if not vtterly at once to take away yet by little and little to destroy and abolish these good lawes Yee couetous mizers yee extortioners yee vsurers ye crafty espiers of the necessitie
spouse in the presence of all his Angels as also in all other places and assemblies of the whole world where his truth is purely preached and his name as it ought to be called vpon 4 And with what messes of meat are we here serued I dare tel you boldly with him himselfe who is the true bread of life which descended from heauen and that true fleshe and that true blood whēce we must draw euerlasting life Ioh. 6.50 a meat which is not eatē with bodily teeth but with the mouth of faith a meat not swallowed downe so to be corrupted but receiued to make vs incorruptible a meate prouided once for al and sacrificed on the crosse and not by the handes or ministerie of men though we be dispensers of the holy mysteries and stewards as it were in this banquet a meate serued not in dishes of gold or siluer but in vessels spiritually appointed to this effect namely first in the preaching of the word of god which for this cause is often called by the name it selfe of spirituall food not that it is so to speak properly but because the tru food Iesus christ is therin comprised and contained secondly in the administration of the 2. sacraments namely of Baptisme called for the same cause as aboue the washing of new birth and of the holy Supper in which by the same forme of speech the name of the bodie of Iesus Christ is sacramentally giuen vnto the bread and the name of blood vnto the wine 5 To vnderstand therefore the better the excellencie of the Euangelicall banquet aboue the Leuitical I meane of the banquet vnder the gospell aboue the banquet vnder the lawe whereunto this place is first of all referred we may say that albeit the fathers as they had one and the same faith with vs so consequently they did eate of the same meate and drunke of the same drink with vs to wit of Iesus Christ without whom there is no life eternall 1. Cor. 10.3 Yet notwithstanding considering the manner of banqueting wee may say that in the Leuiticall banquet the spouse sate not so neare her bridegroome but in the Euangelical banquet the Bridegroome looketh nearer on his spouse and the spouse on her Bridegroome insinuating themselues one in the other spiritually that is to say in a more power-full efficacie by the most mighty working of the holie spirit and vnto a spiritual end Gal. 2.2 The spouse being more nearer bone of his bone flesh of his flesh a secret truly most great and wonderful Ephes 5.30 but most true as the effect doth afterward declare it in all them who are fedde therewith 6 But let vs note that the spouse addeth that being placed so neare the Bridegroome in this banquet her spike-narde gaue his smell The hearb which we cal spike-nard was had in singular recommendation in former time among the people of the east in the matter of their perfumes and ointmentes which specially they vsed in their banquets as is expresly to be seen in the history of the gospell Luk. 7.37 Ioh. 12.3 Where truly and visibly the church in the person of the Apostles and of Marie banqueted with her Bridegroome and perfumed or annointed him in such sort that it might some way seeme that Salomon spake in this place thereof by way of Prophesie 7 But this being more subtil thē sure we must vnderstand this after an other sort to make our profit thereby Let vs therfore learn hence that it is not ynough to be called to this banquet but we must enter in and sit down otherwise this inuiting serueth not but to our condemnation as alas at this day more thē euer we see mē so bewitched with the cares vanities of this world that there are very few which wil think on this bāquet though they be bidden and inuited euery day As neither shal it be for them but it shal fare with them as it is spoken Mat. 22.7 8. Again it sufficeth not to enter in and sit downe but our perfume also must giue his smel 8 Yea but will some man saie wee should rather eate and drink to be satisfied heere is no mention of meate or drink Let vs therefore note that in this banquet there is no speech of refreshing and filling the bellie which requireth meate and drinke but the question is here of spirituall life and therefore mention is of the odor and smel of the spike-nard of the spouse of Mirrhe and clusters of Copher namely because there is no sensible or materiall thing more fit or proper to signifie vnto vs a spiritual thing then the smel of sweet thinges which is receiued into the brain after so suttle a maner as nothing more And this exposition is neither farre set or lesse certaine for this is the verie stile of the Scripture as we will anon declare But by this reckoning the spouse should seeme rather to haue giuen the Bridegrome somewhat then to haue receiued ought of him obiecting her smel of spike-nard The answere is that it is cleane contrarie for the spouse hauing declared at the beginning that shee desired to be kissed and not vaunting of kissing of him and demanding to be drawn of him to come vnto him with her companions and to enioy the odour of his perfumes sheweth sufficientlie that she confesseth she bringeth nothing to her Bridegroome which smelleth sweete vnto him but that which shee hath receiued of him to present him withall And yet it is not to be said that in the auncient sacrifices wee spake of before there was neither bread nor wine nor flesh offered or that men did not really and corporally eate or drinke as yet at this day wee are really washed and sprinkled with water in Baptisme in the supper we do truly eate bread and drink wine which are there made sacramentes that is dedicated and Consecrated vnto an holie and sacred vse But we must vnderstand that in the ancient sacrifices that which appeased Gods wrath was not the flesh and the blood of goats and buls which men brent Heb. 10.4 but hee which was sacramentallie represented by the beast which was sacrificed I meane Iesus Christ who shoulde in his time deliuer vp himselfe for vs in oblation and sacrifice vnto God his father in an odour of a sweete smel and that which the faithfull sacrificer receiued vnto saluation was not that which he ate with the teeth of his mouth wherewith the bodie was nourished but the remission of his sinnes by the bloode of him who blotteth them out Rom. 3.24 and 1. Pet. 1.19 as the lord also looked not properlie vnto the beast which was sacrificed or vnto other spiritual oblations but to the right intent affection of the heart of the sacrificer as it is said Psal 50.8 and 14. and 51. and. 19. which is the spike-nard whereof the spouse heere speaketh Likewise in the sacramentes of the christian Church the corporall and visible water is not that which washeth our
be called Queene of heauen without parting this kingdome Our Lady without matching a companion with the onely Lord Our life our hope our sweetenes without placing her manifestly in the throne of the godhead But ô most horrible blasphemie that euer was spewed forth can a man request her without degrading of Iesus Christ that in respect of the person of the father shee pray but in respect of Iesus Christ his sonne that she commaund him of her motherly power and authoritie And yet notwithstanding this is not onely saide but song and howled forth in their temples and who so findeth fault with this he is an hereticke I conclude therefore that ther are in this church so many false gods as there be creatures called vpō serued with a religious adoratiō that is to say concerning directly the conscience and the diuine seruice dewe to one onely God the father sonne and holy ghost and as many as there be temples and altars consecrated and dedicated vnto creatures and how then can that Church bee the true and onely vniuersall Church 2 This first commandement which is the ground foundation of al the rest being ouerthrowen what may a man conclude of the rest As for the second containing two principall points namely an expresse forbidding to make any likenes of any creature high middle or low in the cause of religion or to do any reuerēce to thē I will not say of this cōmandemēt as of the other For they haue gone a great deale farther in this then in the first which albeit in effect they haue violated and broken yet haue they left him written as hee was by the hande of God But as for this second seeing that if he remained there painted Images and Statues must fall to ground they haue so intangled it with the first that they haue finally eclipsed it altogether a most intolerable presumption and inexcusably execrable seeing that the Lord who engraued it as it were with his owne hande and without the ministerie of man declareth that not one sole little letter of the law may not be blotted out Math. 5.18 So then already this fault I meane this eclipsing of this commandement by those of whom we speake is without all excuse But how on the other side may the transgression thereof bee excused when in their churches chappels streetes great places in citties and in fields there are found so many nests of statues and all sortes of Images We know well their goodly replies which yet are such as vanish away like smoke at the least word of this commādement The true sense thereof besides that it is most cleare in it self whēce may it be better gathered then by that which hath beene generally obserued in the christian Church for moe then three hundred yeares together Images say they are the bookes of the common people And what can such dumb doctors teach set vp and established against the expresse commaundement of God who hath not onely forbidden to adore and worship them but to make them I meane to haue them vsed in the matter of religion And experience hath finally shewed why the Lord distinguished this commaundement into two principall heades to wit first forbidding to make them and after that to worshippe them And indeede since the first entering of Images into the Church men haue for a long time confessed that there was no honour due vnto them but when Idolatrie was once entered then they said that this honour was not done vnto the statua or Image but vnto him which was represented by the Image A most false excuse For if it were so why shoulde a man vse more deuotion to one Image of the same saint then vnto an other And if this were the meaning of these worshippers of Images as they say it is what other thing is this thē to answer that a man playeth not the Idolater with the Image but with him whom the Image doth represent I speak in respect of the Images of he shee saints as they call thē For who will dare to say but he shalbe conuicted by the whole scriptures that if the virgine Mary or the Apostles by consequent other true Saintes were aliue at this daie on earth that they coulde suffer that mē should kneele vnto thē That they should offer vp candels vnto thē that they should present incense before thē that they should preach of their merits Their whole doctrine and their whole life being clear contrary vnto it I let passe to speak of their setting out of these goodly statues pictures of their our Ladies as they call them clad in their sommer and winter garmentes of their virgins attired like shameles strompets of horses asses dogs and swine which charge their altars among their saintes of their tapers and lampes burning before their blind statues and other such meere and inexcuseable Idolatries all which notwithstanding is couered with the goodlie name of deuotion Alas ô Lord how long 3 As for the third commandement an oth beeing the true fealty and homage which the conscience oweth vnto God his onely Lorde not onely as present and knowing the thinges which are most secret hid but also as iudge and reuenger of al falshood the great only liuing God being as it were set placed in his throne to be made iudge of the truth vnknowne vnto men can it bee denied but there are so many felonies so many idolatries so many degradations of the true and onely diuinity as there be othes made by the creatures high middle low or by other fancies which men do forge deuise For to sweare is not only to take vnto vs a witnes in generall as a man maie doe vnto the verie insensible creatures Deut. 3.1 Esaie 1.2 but it is to take him whome wee sweare by to bee a witnes of our conscience which thing appertaineth vnto god alone 4 As for the fourth commandement euerie christian ought to know that so farre as it was ceremoniall it hath an end not that in lieu of the seauenth daie called the Sabbat we shoulde Iudaize the Sundaie for this were not to impose an end vnto the figures by the reall comming of the truth Coloss 2.16 but onely to chaunge the daie but to the ende that according vnto the ordinance of the Apostle which maie be gathered euidently 1. Cor. 16.2 and Apoc. 1. as the memorie of the creation of the world in six daies was celebrated in the sanctification of the seuenth daie that notwithstāding in the deliuerance of AEgypt the order of the monthes and the beginning of the year were chaunged so by the newe creation of the second world which the Prophets cal a new heauen and a new earth Esai 61.17 and 66.22 appearing by the resurrection of the Lord the true light of this new world ought to be renewed and celebrated the daie which wee call the Sundaie that is to saie the daie of the Lord after a speciall fashion and such a one