couetousnes of the other whereupon hath entred this notorious transformation of the spiritual beutie of the Christian Church into a vanity and pomp not simply carnal and worldly but truely Epicurian how euer it be hidde and couered vnder the cloke of deuotion Heereby appeareth the more then desperat impudencie and shamelesnes of them who by their goodly legends so false sottish as nothing can bee more in lieu of keeping themselues vnto the history and doctrine contained in the second booke of Saint Luke called the Actes of the Apostles expreslie vttered to the pen by the holy Ghost haue not shamed to chaunge and transforme the holy Apostles of the Lord into builders of Churches deuisers of crosses forgers of holy water sprinckles c. And what shall say of that most grosse and enormous an impudent boldnes of forging of Saint Peters patrimonie Of that monster crowned with three crownes caried and adored vpon mens shoulders Of such store of glittering pomps shining in euery place which are so manie spoiles of such Kings and Princes as haue beene bewitched and sacrilegious robberies of such goods as were vowed to the spirituall mainteinance of the Church of the Lord As it was so long agoe foretold yea painted out by the holy Ghost in the Apocalypse so far as to name the place and the name of such a confusion And who hath so expounded it The auncient Greeks and Latins whom the Pope himselfe liketh of and alloweth What shall wee saie of the infinity of these goodly votaries of pouerty these honest wallet brethren these good fathers besotted with the verie stones and sumptuosities of their pallaces wherein they dwell What shal wee saie of these new locustes and west Indie Popiniayes already borne to be bred specially of these lees dregs of the filth and mud of the bottomles pit open profaners of the name of Iesus disnesting the other rauening birdes and cormorantes to lay their egs where they had builded and hauing within the compasse of these fewe yeares gotten to themselues more goods and built more goodly pallaces then the rest haue done in fiue hundred yeares before Which thing calleth to my remembrance that which the Philosophers saie That the Serpentes become Dragons by eating of other little Serpentes As for vs contenting our selues with our smalnesse let vs oppose vnto al this statelie Masquâ—raâ—a with which the world â—eeâ—eth itselfe the lodgings and cabbins of the ancient true Pastors there to seâ—ke after and to finde the true church and not in this glittering and profane riches in which the prince of this world raigneth Mat. 11.8 borrowing the name of the Church preferring on the contrariside with Moses the afflictions of the people of God and the reproch of Iesus Christ before all the treasures of Aegypt Heb 11.25 let vs I saie keepe our selues vnto him who is our king and so crowned with glory on high that yet in his poore members he is crowned with thornes Col. 1.24 and not vnto them who part with others the spoile of Iesus Christ 16 Moreouer although this worde which we haue turned Cabbins or Lodges bee taken sometimes in generall for euerie place of dwelling or abiding notwithstanding this woord of Sheepheards which is added hauing as I sayd a respect vnto the manner of liuing of Abraham Isaac and Iacob as also of Moses and Aaron in the wildernes as it is spoken Psalm 77.20 sheweth that wee must so take it as wee haue saide And herevpon we ought also to bee warned that as the sheepheards abid not stil in one place but had their portatiue tents and cabbines as we see how the ancient Patriarches dwelt with their flocks here and there the Church of God chaunging his place by this meanes together with them so we must also take heed how we tie the name of the church so to any place as to think that it neuer stirreth from any nation people citie or towne But wee must beare in mind the aduertisement of Christ who warneth vs that if a man tell vs heare is Christ or there is Christ wee beleeue him not And where is hee then there where saith he the bodie is yea the carcasse of the dead bodie in which is life there are the eagles Matth. 24.23 28. that is to say there where Iesus Christ no other is preached I mean the true Iesus christ in whose only death wee finde life and of whom the Apostle saide that he thought no other thing worthie of knoâ—ledge but Iesus Christ and him crucified 1. Cor. 2.2 and purely preached There must the eagles gather themselues together that is to say seeking to bee fedde with no other then with him crucified For there and no where els is the Church And where shal this true Iesus Christ be found In the cabbins and lodges of the sheepeheardes which are the writings of the Prophets and Apostles vpon which for this cause and for that they lay this only foundation which is Iesus Christ 1. Cor. 3.11 it is said that this Church is founded Eph. 2.20 Apoc. 2.14 Yea but reply our aduersaries if the question be of the interpretation of a place of the Scripture drawen to a contrary sense to whom shall wee haue recourse to discerne the true sense from the false Certes againe to the cabbins of the sheepeheards and pastors the Church hauing none other true and certaine light then this written woorde whereunto we are sent backe not onely by the expresse commaundement of the Lord as we haue before saide but also by his own example who thus refuted and beat back againe the allegation of Sathan Mat. 4.7 as the weapons of the Apostles also were such and that against them who sate in the See of Ierusalem Act. 4.7 so far were they from aiding defending themselues with any vnwritten tradition or with any authoritie attributed vnto the See of Ierusalem seeing that was transformed into a denne of theeues Mat. 21.13 The like did the Iewes of Beroea found theÌ„selues in good case thereby Act. 17.11 the consent notwithstanding testimony of the true Church being not to bee reiected but greatly to bee esteemed of regarded which againe ought to be discerned from the false by the consent of their testimony with the Scriptures And this is it which all the ancient fathers lights of the olde Church haue declared protested must necessarily be doone in the reading of their writings 17 This then hath beene a very strange sleight and treachery of Satan to tie the spirite of trueth to the persons of Pastours and sheepheards without the examination of their doctrine by the scriptures nay which more is to subiect the scripture to their opinions and decrees as if the mason should order his plummet rule by the wall not frame the building to the rightnesse of his line and leuel We ought therefore to consider that the principal and chiefe stone Iesus Christ his doctrine haue beene from al times in
things things indifferent not regarding the decision which christ hath to the contrary in this behalfe speaking of the washing of the hāds of the Pharisies Mar. 7.2 although washing of the hands be a thing in it selfe not only indifferent but such as might wel couer it selfe with the cloake of honesty cleanlinesse Others in lieu of contenting themselues with the vocations and callings ordained by the holy ghost for the gouernment administration of the church of god folowing heerein those among the kings of Iuda haue so reformed the church that notwithstanding they haue left the high places to stand vp still in such sort that in the end if God prouide not the better against it they shal find they are fallen out of a cold ague into an hot feuer The lord of his mercy remedy it according as this spouse heere teacheth vs the aunswere which is made her afterwards by her bridegroome 2 It pertaineth therfore to god alone to teach vs the forme of reforming his building which is for this cause called the building of God 1 Cor. 3.9 wherunto we are yet farder to adde that it is belonging to him alone euen then when he hath adorned her to giue vs eies to know her to be such as shee is that so we may adioin our selues vnto her For otherwise the ghospel which is the ornament of the church which beutifieth it discerneth seuereth it frō the world the apparance shew whereof doth deceiue vs 1. Cor. 7.31 wil be vnto vs either an offence or a mockery 1. Cor. 1.23 He must therefore giue vs eies to see Psal 146.8 eares vnto our hart to heare Psal 40.8 in a word we must be taught of him Esay 54.13 of him I say who leadeth vs into al truth Ioh. 16.13 which the spouse in this place desireth in this desolation of hers wherein we see her to be at this daie For if this light is not then knowen of men when it shineth most clearly 2. Cor. 4.4 what might it be when God so long a time withdrew this light from the world It is therefore to God that we must say shew me where thou feedest thy flock But this is not yet enough to desire to learne this of him but wee must demaund with a true ardent desire not bringing anie thing else but a true and vpright affection and desire of the aduauncing of the glorie of God And this is it which this spouse testifieth by these words O thou whom my soule loueth that is to say O my Bridegroome and Sauiour vnto whom I haue dedicated and yeelded vp my whole affection It is no maruaile therefore if we see at this daie the woorke of God insteede of going forward to go backward yea the darknes redoubled in manie places in the which the sunne of truth began to shine verie clearely for experience hath prooued vnto vs that there are but too manie which haue spoiled the harlot of her trinkets and iewels not to doe with them as Moses did with the golden calfe Exod. 32.20 or as Ezechias with the brazen serpent 2. King 18.4 as neither is it requisite wee should alwaies doe the like or that wee may not turne that to good and holie vses which was before applied vnto superstition but dare I speak it Yea but make their own state the mightier by that of another leauing Iesus Christ as the soldiers did which crucified him either stark naked or at least but badly soryly cladded the effects whereof we see already giuing them occasion which are culpable of this euil to think vpon it to thē which haue done better to thank god therefore to take heed of it For so to doe is not to loue God but the goods of God more then God and without God whereas the true spouse protesteth here that shee loueth and seeketh after her Bridegrome with all the affection and desire she hath That shee therefore maketh protestation of this loue of hers towards God it is not to alleadge her own merit or deseruing as if God were therefore bound to graunt her her request For contrarywise sith the loue which wee beare vnto our God is the free gift of him who loued vs first 1. Ioh. 4.10 then when we were his enemies Rom. 5.10 it followeth that if wee loue him we are therefore beholding vnto him and not hee vnto vs besides that our loue importeth him nought at all It is therefore an absurd thing and contrarie to the grace of God to thinke that this dilection or loue is meritorious but this letteth not but that wee may and ought to make mention vnto him of his own giftes to the end it would please him to acknowledge vs for his and blesse vs for those markes wherewith it hath pleased him to marke vs. 3 Let vs come now vnto that which the spouse desireth to know of him which is in summe that it would please him to tel her the place where hee feedeth and causeth his flocke to rest at noone that is to say in the heat of the day This is a thing verie common and accustomable in the Scripture to attribute the name of Pastor or sheepeheard to our Lord Iesus Christ and the name of flock vnto his church Hence it followeth that by the pasture or foode wee must vnderstand the worde of God and by the pasturing places those places where this word is sincerely taught and administred This needeth no proofe because the whole scripture both of the old of the new testament is full of proofes and testimonies hereof Insteede therefore of standing vpon the reasons grounds of this allegory albeit they containe a goodly and excellent doctrine we will first of all aunswere and resolue a doubt which may bee made in this place For if the church which is but one is brought in speaking in this place and herselfe is the flocke of Christ what is this flocke which she asketh and seeketh after If hereupon some man reply and aunswere that it is true indeede there is but one Church of God but that this church is parted and diuided as it were into two namely into that companie which is alreadie gathered vp on high which we commonly call the triumphant Church composed and made of the spirits and soules of the iust whereof mention is made Heb. 12.23 and that which is here belowe which we call the Church Militant as Saint Paul also diuideth this familie into two whereof the one part is in heauen the other in the earth Ephes 1.10 Coloss 1.16 and 20. if a man I say so aunswere this doubt although it be indeede in heauen that our true repose and rest lieth yet is this nothing to the matter For there is no parching of the noone-day Farther the verse going before and the answere of the Bridegroome contained in the verse following sheweth that the point in question here is of the comforting reestablishing of the Church desolated and wasted by disorders
MASTER BEZAES SERMONS VPON THE THREE FIRST CHAPTERS OF THE CANTICLE OF CANTICLES WHEREIN ARE HANDLED THE CHIEFEST POINTS OF RELIGION CONTROVERSED AND DEBATED BETWEENE VS AND THE ADVERSARIE AT THIS DAY ESPECIALLY TOVCHING THE TRVE IESVS CHRIST AND THE TRVE CHVRCH AND THE CERTAINE INFALLIBLE MARKS BOTH OF THE ONE AND OF THE OTHER TRANSLATED OVT OF FRENCH INTO ENGLISH BY IOHN HARMAR HER HIGHNES PROFESSOR IN THE GREEKE TOVNG IN THE VNIVERSITIE OF OXFORD AND FELOWE OF THE NEWE COLLEGE THERE AT OXFORD PRINTED BY IOSEPH BARNES AND ARE TO BE SOVLD IN PAVLS CHVRCHYARD AT THE TYGERS HEAD 1587. TO THE RIGHT EXCELLENT AND HOnorable Lord the Lord Robert Dudley Earle of Lecester Baron of Denbigh knight of the most noble order of the garter Master of the Queenes Maiesties horse and one of her graces most Honorable priuy Counsell Iohn Harmar wisheth all godly felicitie continuaunce of health encrease of Honor graces eternall I WAS REQVESTED RIGHT HOnorable by manie of my friends to emploie the time of this last vacation of mine from my publique readinges in the Vniuersitie in the translating of Master Bezaes Sermons vpon the Canticle of Canticles which I had a little before receaued from the Francfurt Mart in French into our vulgare and Mother tongue The desire I had of aduancing and promoting the glorie of God which is then especially encreased and farthered when his word the mirrour of his wil is no longer a sealed booke vnto the simple and ignorant but a volume laid open in clear and capital letters that he that runneth may read it enforced mee principally to vndertake vpon my present leasure this more painful then happilie thankful work of translating Wherein for the vtility and profite of manie as wel the learned as the vnlettered who haue not the vnderstanding of the French tongue I did the more willingly emploie both my leasure and my paine because I would haue somewhat to present your Lordshippe withal for a token and monument of my thankful duety and dutifull thankfulnesse vpon so manie so memorable so vtterly vndeserued benefits of your Honor not so much collated as congested heaped from time to time vpon me For extend I the cogitation of my mind to the farthest part of my infancy and childhoode and drawe it foorth as in a continuall and euen threed vnto this present time what part of my age hath not beene honored with the patronage of your Lordships fauor and goodwil towardes me The ground and foundation of my first studies laid in Winchester by your honours onely meanes in obtaining her highnesse letters for my preferment vnto that schoole the rearing of the farther frame of them in this Colledge wherein placed by your Lordships fauor I yet continu my time spent to my great desire contentment in the parts beyond the Seas by your Honours intercession my roome and degree I doe nowe enioie in the Vniuersitie beeing one of her Maiesties publique professors purchased by your Lordships fauourable mediation doe euerie of them in particular deserue a volume of acknowledgements in al thankfulnes and humble deuotion towards your honour And therefore that I might not seeme vnmindful of your Lordships gratious respect and fauour towards me or drowne so manie benefites receaued in the flud of forgetfulnes and vtter obliuion I was bould to aduenture the deliuerie of these my simple labours in this so smal a woorke of translation vnto your Honors patronage What common profit emolument the worke it selfe maie bring vnto the Church of God among vs maie be easily esteemed of them who shall aright consider both the argument it selfe deduced in this present treatise as likewise the autor whose deduction and exposition it is and lastlie both the manner hee hath vsed in the handling thereof and the principall end whereunto he hath directed it The Argument therefore or subiect thereof I meane the Canticle it selfe entituled by an eminency of speach the Song of Songes that is the onely Song as it were in the holy Scripture and of the most heauenliest excellentest ditty concluded in termes and phrases of speach altogether enigmaticall and allegoricall and containing the great mysterie as the Apostle calleth it of our saluation the mystical coniunction of Christ with the faithfull his members and the whole order of the spirituall fraunsailes and marriadge match it pleaseth Christ to contract with his Church beeing alwaies reputed so darke and obscure so hard and difficult that many aswell of the auncient as of the later Church haue thought this arme of the maine Ocean of holy scriptures the waters of life fitter for the Elephant to swimme then for the Lambe to wade in that is according to the phrase of the Apostle rather strong meate for such as are growen vnto a perfect man in Iesus Christ then milke for such as are still babes and infants in vnderstanding it can not be denied but that the sound interpretation thereof according vnto the sense meaning of the holy Ghost the vniformitie and consent of other scriptures the proportion and analogie of christian faith must needes bee profitable and auaileable to the edification of the Church of God the congregation of saintes For what admirable comfort consolation vtterly incomprehensible the reading of this part of Scripture may bring euery Christian what peace and tranquillity it may breede in the afflicted minde and conscience what incomparable ioy it may worke in the harts of the beleeuing it is easie to consider by the spouse her selfe in this place representing not onely the whole but euery part member of the Church of God My beloued saith she is mine and I am his Loe the ground of our holy assuraunce of the fauour and loue of God towardes vs. The which words making and plighting in most formal sort a reciprocall donation of the Bride to her Bridegroome of Christ to his Church serueth as it were for the burden of this holy sacred nuptial song Now this ground being of it selfe so comfortable and so plaine deduced thoroughout by the way of mutuall speach in many darke and allegoricall termes and similitudes implyeth a singular degree of consolation in the rest being soundly and perfectly vnderstoode And albeit many haue trauailed in the exposition of this most comfortable part of holy scripture among whom some of our own countrymen haue well deserued of the Church of God for their painfull labours in this behalfe notwithstanding if I be not deceaued with the loue and affection I beare the authour in whose translation I haue laboured a man to bee embraced and loued of all who loue the Lord embrace his truth but in particular to bee honoured and reuerenced of my selfe who found him no lesse then a father vnto me in curtesie good will when I liued as a stranger in Geneua and enioyed the benefite of hearing of him in lectures and sermons there is none that hath so plainely so perfitely so distinctly sette downe and expounded
it as hee hath done Wherein let Mounsier Genebrard himselfe be iudge whether Master Beza vnderstand this Canticle or no and leaue to accuse with such shamelesse impudencie his ignorance and impietie Nowe for the profite and benefite of the Church of God in common how could it be more plainly and familiarly more largely and plentifully more distinctly and particularly handled then by this way which he tooke for the behoofe of his particular flocke and charge the people of Geneua to expound the whole Canticle by particular sermons and so to drawe from thence for instruction and doctrine rebuking and reproouing warning and exhortation comforting and consolation what ground and preceptes soeuer might be offered VVhich howe aptly and fitly it is done by Master Beza in these sermons there is no man so ignoraunt which in reading shall not perceiue especially obseruing those speciall notes which containe the summe of all that which in the sermons following he hath particularly deduced and handled euery section aunswering by the like figure vnto that which is premitted in those summary contentes which may serue both in steede of marginal notes and an exact table vnto the whole worke And in these who so list may summarily and shortly see in what sort the Authors whole discourses are framed and directed according vnto the naturall importance of the text it selfe against the aduersarie And this is it whereat principally Master Beza hath in these sermons of his aimed namely to the conuincing of the aduersary in the chiefest most fundamentall pointes controuersed betweene the Papistes vs and especially touching the principall points concerning the true Iesus Christ for there are false Christes gone out into the world and many say here is Christ and there is Christ but beleeue them not and the true Church for there is a false Catholique Church too resembling the true onely in name and the certaine and infallible markes both of the one and the other which are the questions especially debated betweene our aduersaries and vs at this day As in deede this is the principall ende and scope which Salomon himselfe respected in this song of his namely to paint forth vnto vs in most liuely coloures aswell the true and essentiall qualities of this Bridegrome as also the natiue and liuely portraite of this spouse which is his Church And therefore fiue of the sermons of this volume which goe no farther then the thirde Chapter of the Canticles for the rest Master Beza hath promised if God wil hereafter and my selfe by the assistance of the same God will according to my leasure performe the translation of them when I shall receiue them concerning the description of Salomons Coche and the crowning of him with a crowne by his mother in the day of his fiaunsailes are wholy touching the vsurped tiranny of the Church of Rome ouer all Christendome and the falsification which the heade thereof who nameth himselfe the Lieutenaunt generall in earth vnto this king which is here crowned vseth in all the ordinaunces and lawes of God And first in the law morall throughout euery commandement first second third fourth fift sixt seuenth eight ninth and tenth and then in the law ceremoniall thirdly in confounding the law with the Gospell and causing men to seeke after their saluation in that which inditeth and condemneth them shewing and proouing after this howe Christ is degraded from all his estates offices by this Apostaticall See And first of his dignity royall then his state propheticall thirdly his Priesthood The same both touching these and other points debated betweene the Papistes and vs is likewise performed throughout his whole sermons that the diligent reading of them may furnish euery one of the simpler and ignoraunt sort with store of weapons defensiue offensiue against the aduersarie Some fewe thinges beeing personal matters I must confesse vnto your Lordship I haue omitted in the printed translation which are pointed vnto by a little star that who so list to see them maie by that meanes consult the autor himselfe I thought it for my owne part not conuenient as many good men also with me to hinder the Church of so great a commoditie as I doubt not this woorke will bring it by occasioning anie offence through some few wordes which might happily breede some grieuance And herein as I doubt not but the autor himselfe for his loue towards me wil pardon me so I hope al the godly wil hold me excused It remaineth I beseech your Lordship in all dutie and humility fauourablie to accept of this simple present of mine no requital or recompence of your Honors bountie and liberality alwaies exhibited vnto me but a testimonie and signification of my grateful and thankful mind most affectionatelie deuoted vnto al seruiceable duty towardes your honour THE Lord of Lords and God almighty guide you euer and direct you in al your honourable actions with his holie spirite and continue you long in al honour vnto his honour for the welfare of his Church the benefite of our common Weale the patronage of our Vniuersitie the ioy of all such as pray for your Lordships health and prosperity Amen ¶ THE ARGVMENT OF THE XLV Psalme seruing for an Argument and preface or abridgement of this booke of the Canticle of Canticles or song of songes of Salomon THis Psalme as the whole booke of the Canticle of Canticles is to bee taken and altogether to be vnderstood in a spirituall sense and therefore there is no appearance or shewe of reason to take it as some haue done for a marriadge song of Salomon and Pharoes daughter For besides that the title which is in Hebrewe ouer many of the Psalmes woulde haue made some mention touching this point wee see howe this marriadge is condemned and that worthily by the holy ghost 1. Kings 11. so farre it is from all reason to take that alliaunce marriage of his to haue bin a figure of so holy sacred a one as that is which is proposed vnto vs in this Psal We haue therefore in this psalme an excellent and most diuine treatie touching the most strait and spirituall bonde and alliaunce which is betweene Iesus Christ and his Church euery point thereof being prosecuted and continued vnder such formes and phrases of speach as are customarily vsed in the treaty of the conditions of a naturall marriadge betweene such persons as are of an high degree and qualitie as the Prophets also haue in many places retained the very same termes of Bridegrome and spouse and of marriadge speaking of Iesus Christ and of his Church as the Apostle hath likewise vsed the same namely Rom. 7.2 2. Cor. 11. and Ephs 5. We are therefore to note in the first place that as in the matter of mariadge the fiansailes or betrothings are first solemnized then afterward the marriadge so Christ also as the bridegrome of the Church ought to bee in some sort considered after two diuerse manners first according
the order of the three bookes of Salomon 8 An enhortation for euery one to make his profit by the exposition of this Canticle THIS booke albeit it hath bin as well in the auncient church of the Israelites as also in the Christian church by one common consent not only reckned amongst the number of those which the holy Ghost hath spoken and vttered to the pen and which ought to be the rule and canon of our fayth but also held for one of the most excellent and spirituall of all the rest yet hath it not bin handled or red in the church as euery of the other but reserued to be proposed vnto them who were farther aduaunced and growne vp in the knowledge of God and were of a more stable and constant iudgement The causes whereof were first because the stile and phrase thereof is altogether allegoricall and enigmatical that is to say deliuereth to our vnderstāding thinges heauenly and spirituall by a similitude and figure of things naturall and corporall which euery man neyther of himselfe can nor by the help of an other is able so to conceiue and vnderstand as thereby throughly to be profited and instructed Secondly because this allegory is wholy grounded vpon the coniunction and coupling of man and wife in marriadge in the which being humanely and carnally considered we shall finde euen from the beginning thereof vnto the end many great wantes and imperfections on mens behalfes which defaultes as they haue bene euer rife since the entrance of sinne into the world so we know how they haue bin dayly encreased sithence men haue for so long a time giuen themselues ouer to all this vncleannes and wantonnes which is no other thing then a polluting and defiling of the honest and chast caresses dilections and embrasementes in marriadge The which notwithstanding it hath in it many defectes and blemishes which the Lord of his great goodnes must support and couer hindereth not but that according to the saying of the Apostle Heb. 15.4 Marriadge is honorable amongst all and the bed thereof vndefiled And thus you see how some considering the mischieuous maners of this world and be cause there are in this Canticle many kinds of speaches according to the simplicity of that time in which this booke was writtē which the world might easily abuse haue bene hardly induced to interprete it in the church fearing least it should bring more harme thereunto then profit and edification Others there haue bene which haue gone farther and haue beene so bold and hardy or rather so ouerweening and headdy as to go about to rase this booke out of the canonicall scriptures as being a writing altogeather profane and compiled by Solomon in the middest of his wanton and licencious dissolutiōs As touching the first sort of these men they are herein to bee greatly commended that they thinke it not good that euery one should rashly vnaduisedly be carried or led to the hādling of this booke according vnto the saying of the Apostle 1. Cor. 3.2 that we must begin with milke so proceed come to hard solid meate Which thing hath bin carefully diligently obserued both in this church and in others by the faythfull pastors and ministers But as for those which presume to condemne this booke they are no more to be harkened vnto or regarded then those who desperatly and arrogantly addresse and oppose themselues agaynst the spirit of God For besides that the old and newe church hath from all times iudged the contrary this booke being diligently expounded by the auncient Doctors both greeke and latin yea euen in monasteries amongst the monkes vsed and handled as a booke altogeather contemplatiue more then any besides albeit they then made solemne profession of being farre from all thought of women and marriage this very allegory of marriadge is very amplie to the same end and purpose prosecuted in other bookes which by a perpetual and common consent haue bin alwayes held for holy diuine as in the Psalme 45 which is as it were a summe and abridgement of this whole Canticle and in Esay 62.1.6 Ierem. 3. Ezech. 16. and 23. Oseas 1.2 Math. 25. Ioh. 3.29 Rom. 7.1.2 Cor. 11.2 and especially Ephe. 5. where the Apostle vseth the very same words which Adam vsed in the first institution of marriadge to wit that the church is made flesh of the flesh of Iesus Christ and bone of his bones which is saith he a great secret and mystery to be short the holy Ghost in the Apocal. 17. is the expounder and interpreter of the beginning of this booke Neyther is that to be regarded which some bring for an argument why this booke is not Canonicall because that no place of it is alleaged in the newe testament For first beside that which I haue sayd of the 45. Psalme that it is an abridgment of this booke the similitudes which are taken from marriage in Saynt Paul and in the last chapter of the Apocalyps are drawen from hence and by the same reason we may condemne other bookes of the old testament which are receiued without contradiction or gainsaying 2 We must therfore vse obserue a mean in the exposition of this booke handling it then and in such wise as it appertaineth in the church of God For God will not that any thing which he teacheth vs by his Prophets and Apostles should be hidden or kept secret in such sort as to content our selues to haue it enregistred onely in his word without farther regarding and considering what it is as the Paynimes were woont to deal in their false religions worships who feared their abuses should be discouered if their mysteries were knowen or as we yet to this day see it practised in the false church where the reading of the scriptures in the vulgar and common tong is forbidden whereas the Apostles and Prophets since the beginning haue spoken and written in a common and intelligible language to the end they might be vnderstoode of all men And yet is it very true that the holy Ghost hath not vsed throughout the same stile and manner of writing but hath spoken somtimes very plainly sometimes obscurely in such sort notwithstanding that as one of the auncient fathers hath heretofore well obserued obscurity and darknes is tempered and mixed with plainnes and clearnes to the end to sharpen and quicken our desire to search after that which we vnderstoode not at the first and to cause vs to esteeme more higher of the secrets of his wisdom after that he hath bestowed on vs the gift of knowledge and vnderstanding of them vpon our carefull diligence of reading and conferring together the places of scripture And this is that which we hope to doe by Gods good assistaunce obtayned by your prayers in the expounding of this booke seing it is now about fifty years that God hath set vp as it were anew his holy Iubile amongst vs causing the holy light of his gospell to shine
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
directeth hir speech is exceeding rich passing bountifull and liberal hauing in his hand al the goods and blessings both of this life which is present and of that which is to come Yet this spouse desireth and demandeth nothing else but to be kissed and kissed againe with the mouth of hir beloued neither must we woonder at this familiar demand of hirs For the spouse which is the Church of God hath not receiued the spirite of feare by the condemnation of the Law Rom. 8.15 but the assurance of that holy hardines and boldnes which doth thrust vs forward euen to the throne of Grace Heb. 4.16 not for any opiniō of our selues but by an holy assurance groūded on him which is our peace Ephes 2.14 as his spirit beareth vs witnes in our hearts Gal. 4.6 yea so far as to verifie that which is said that the kingdome is euen as it were snatched caught away by violence Mat. 11.12 the lord himselfe yet suffering himselfe to be as it were ouercome in plaine wrastling by his Israel according as it is described Gen. 32. Now touching this kissing which is here spoken of wee haue to note that men by a certaine addresse and instinct of nature to declare their mutual loue amity one towards an other haue accustomably vsed certaine maners of outward actions hauing some agreeablenes with the same thing which they would witnes to be within them some after one fashion others after another As for example this custome of putting off the cappe and vailing bonnet this bending and bowing of the body this kissing in witnes of loue and reuerence one towards another by which outward gesture a man maketh himselfe inferiour to another to doe him curtesy The like is that of giuing the hand one to another to witnesse that a man is ready to make mutual deliuery of his hart and al that he hath But among all other gestures kissing hath I know not how the most euident expresse representatiō of that which is within For whereas the life consisteth in respiration and breathing and that our breathing is by the mouth kissing is a signe that a man is ready to communicate and as it were to infuse his own proper soul into his friend And this hath beene vsed to be doone aboue all others amongst the people of the East and especially among the people of God yea in the ancient Christian Church both East and West witnesse that of Saint Paul Rom. 16.16 and in many other his Epistles as also in Saint Peter 1. Pet. 5.14 which thing as touching the ceremony is yet obserued among the Monkes and in that which they cal the Pax in their great solemne masses in the popish Church where in the mean while notwithstanding the communion of the holy Supper to the preparation whereof this kissing was vsed as a testimony of all true concord and mutual charity is taken away and abolished But it is come to passe in this as in many other auncient and laudable customes which haue beene so villanously and filthily abused that it is a very hard thing to vse it holyly and sincerely for which cause also they may not be rashly lightly brought in vse again Howbeit notwithstanding this holy spouse in this place speaketh of an holy and sacred kinde of kissing and more chast a great deal without comparison than any kisse can be between any husband and wife the chastest that euer were or possibly can be vnderstanding by this kisse a most certain and most euident testimony of hir hoped coniunction with hir beloued 5 But wherefore will she be kissed with the mouth of hir husband seeing properly to speake there is no kissing but with the mouth Let vs note here first of all that hereby is shewen vs the ordinary meane by which God ioineth himselfe vnto his Church and his Church vnto him which is by the preaching of his word accōpanied with the vertue working of his holy spirit which woord of his is here vnderstoode by the woorde Mouth which is the instrument thereof insomuch that this word is called the power of God to saluation to euery one that beleeueth Rom. 1.16 and the incorruptible seede of the Church 1 Pet. 1.23 which is properly attributed vnto the holy ghost Ioh. 3.18 but this is not all For if we consider very nearly of the whole matter we shal finde that whereas the spouse neuer wanted this word without the which the church could be no church it is euident that in this place she demādeth some farther matter than this Therefore she seemeth here thus to say you haue saluted me hitherunto and as it were kissed me with letters messages but now I desire and craue the presence of your selfe in proper person otherwise I cannot bee satisfied or contented Although then the Lorde and Sauiour of the woorld hath from the beginning contracted himselfe with his Church in the persons of Adam and Eue of and from whom he would haue it to be drawen and descended and albeit he hath afterward renewed his fiansailes by other his promises reiterated with Abraham Isaack and Iacob as with the fathers of the beleeuing yet was this but a stipulation and contract of marriage by words of the future and although afterward the fiancer Christ himselfe did as it were represent himselfe in the ceremonial Lawe by which he approched more nearer vnto his fianced his Church did as it were espouse and marrie hir by words more plain and expresse yet was it done as saith the author of the Epistle to the Hebrues but after an imperfect maner Heb. 1.1 by shadowes the body and truth of which is Iesus Christ himselfe Colos 2.17 And this was sufficient to saluation for the auncient fathers by meanes of their faith insomuch that the place of the blessed is called the bosome of Abraham Luke 16.22 who saw the day of the Lord reioyced thereat Ioh. 5.56 yet neuerthelesse this did not altogither satisfy content them knowing that their hope respected that which was to be accomplished and fulfilled in his time namely then when the heire shoulde come himselfe in person into his vineyearde Mat. 21.38 And therefore our Lord Iesus Christ said Luk. 10 24. Many kings and prophets haue desired to see that which you haue seene and haue not seene it and to heare that which you heare haue not heard it The which thing is also witnessed by Saint Peter 1. Pet. 1.11 This is it then which the spouse in this place meaneth as if she should say O Lord my Sauiour my beloued I haue receiued commendations inough messages inough testimonies inough that thou wilt come in person and accomplish thy marriage but when when wil this blessed hour and time come in the which thou wilt ioyne thy selfe really vnto me with the chast holy kisses of thy own mouth For in very truth it may and ought to be well said that the sonne of God hath kissed vs yea more
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
if our clothes did hinder vs. Euery man foldeth wrappeth him selfe in the cares and thoughts of this woorld insteede of meditating and putting that in vre which retireth and plucketh vs from the world that we perish not with it Euery mā is cold insteede of beeing hote and feruent in zeale of knowledge To be short euerie man fatteth himselfe so grosse that it wilbe impossible hereafter to passe through the strait gate a thing lamentable and whereof I warne you in the name of God while hee yet saith Come vnto me and whiles the dore is yet open or at the least onlie halfe shut If we wil not God wil shew vs to our cost and we are verie blinde if wee perceiue not that he doth alreadie prepare himselfe thereunto that if we thinke not on it he wil think on it and when wee shall crie it shall be aunswered vs as it was them which were inuited to the banquet Matth. 22.8 as the workers of iniquity Mat. 7.23 as the foolish Virgins Mat. 25.12 from the nūber of which the Lord keepe vs. In summe therefore the faithfull as straungers and wayfarers in the woorlde doe protest in this place that they labour to come vnto that Cittie whereof God is the maker and builder Heb. 11.10 not onelie to walke thither but also to runne thither with all their forces they haue receiued of him which draweth them thither 8 But we may not forget these woords After thee For it is not enough to run but wee must first run in the right way and secondlie wee must runne right without straying either to the right or to the left hand and thirdlie we must tend go forwarde vnto the mark vnto which we ought to tend if we will not haue our paines to be frustrate and lost Al these things are giuen vs in Iesus Christ solely and alone For first besides that it is of his spirit that we receiue as well the desire of running as the power to runne Phil. 2.13 He is the waie the truth and the life and for to follow him without straying and to obtaine the price at the end of our race he must alwaies run before and we must runne after him They therefore who to goe to eternall life deuise vnto thēselues new waies that is to say any seruing of God according to their owne pleasure or happilie followe the inuentions and deuises of other men whatsoeuer although these waies be neuer so common and frequented and as olde and ancient as a man can wish how euer they replie that these are not other waies but onely certaine pathes which bring them into the high way as those men dreame which make themselues beleeue that the merits of works agree verie well with grace and the inuocation of holy men departed with the office of mediation of Iesus Christ alone and his corporal and essential presence in the masse with the verity and truth of the bodie of Iesus Christ and with the ascension and second comming of him and other such conclusions necessarilie contradictorie yet notwithstanding not holding the right way after him they shal not find him at their iourneyes end and consequentlie they shall haue no other fruit of their trauaile then that which Esay speaketh of 29.13 and the Apostle Colos 2.18 Yee see then al false worshippes and religions condemned in one word of which the Apostle in that place of the Colos 2.18 handling this very matter setteth down three kindes The first is of those which are grounded vpon certaine vaine speculations hauing an appearāce of some great wisdom As whē at this day men ground the Intercessiō of Saints vpon this that men go not to kings princes but by mediators Item that if holy personages haue had credit with God being in this woorld they haue a great deale more beeing receiued with him into paradise Item that we must satisfie God in this woorlde or in the other Item that because the perfection of euerie estate consisteth in vnity there must bee one generall head in the administration and gouernment of the catholique Church or other like conclusions of theirs who forge and deuise a religion after their own fansie taking their humane discourse a very bad rule and squire to rule and squire out their building by The second kind consisteth in grosse superstitions and such as are manifest vnto all except it bee to them which are altogither blinde and so will bee Such haue beene from all time infinite maners of fancied things doings by which men haue dreamed first that their sinnes were thereby done forth and finally that God himselfe was endebted vnto them for them as are at this daie in the Church of Rome holy water holy waxe paternosters or beades going on pilgrimage certaine signes of the crosse certaine kinds of weeds attires other such bables in which there is neither sense nor reason neither with God nor with men The third sort was in the Apostles time of them which yet held and retained the Iudaical ceremonies willing to mingle them with Iesus Christ In the roume of this haue succeeded at this day the traditions of men and an infinit number of deuotions by which not only the commaundements of God are taken away and abolished and Christians brought into a most miserable seruitude and bondage but the grace also of Iesus Christ himselfe is vtterly made voyde and of none effect and there is nether doctrine nor sacramēt remaining vncorrupted Now al this is nothing els but to runne in vaine after straunge Gods although a man giue them not this name but that al this is disguised vnder these faire woords of seruing of God of the authoritie of the Church of Antiquitie and of good Meaning But in lieu of all this we are sent here vnto Iesus Christ alone and consequently to his holy and only woorde preached and wholly put in writing first by the Prophets according to the measure and dispensation of the times finally by his Apostles without being lawfull euen to the Angels themselues to chaunge any thing therein to ad or diminish the Church being founded and grounded vpon this ground-plat foundation and no other whatsoeuer Ephes 2.20 Apoc. 21.14 the whole Scripture also giuing vs most certaine witnes hereof which without this would not be sufficient for the barring and shutting out of all false doctrines and heresies which thing cannot be saide without great blasphemy Ye see then what are our listes what is our race and course and what the price is which is set for vs at the end thereof Neither doth this point concerne only the doctrine which is common to the whole true church but this aduertisemēt must also guide vs in al our particular thoughts deliberations and practises in which wee must alwaies demaund of God the addresse and direction of his holy spirit that we neuer go beyond him but alwaies walk after him hauing him and his commaundements before our eyes as we are taught at large
his eies Ps 96 97. and in others following Whereunto belongeth that also which the Lorde himselfe saith of Abraham that seeing the daie of the Lorde hee reioyced Ioh. 8.56 But whereas the fathers saw him not but afar off in the promises and shadowes of the Lawe Heb. 11.13 it is no maruaile if they desired some thing more for which Simeon giueth God thanks in his song seeing the Saints at this daie since his first comming insteede of beeing satisfied therewith desire yet more feruentlie his returne as witnesseth that demaund of ours euerie daie in our praier That his kingdome come or else wishing to bee dislodged quickly from below as the Apostle crieth out Rom. 7.24 and Phil. 1.23 which is nothing else but to bee drawen vnto him leauing here below the old cast garment of this bodie vntill it be chaunged taken againe in incorruption 2. Cor. 5.5 Now the spouse hauing ended her former speech by the which shee was raised as it were aboue the cloudes by the winges of faith and hope shee entereth here now into another as hauing cast her eies both vpon her companie and traine and vpon hir selfe and others which beheld hir And this hath Salomon here set downe not without great reason as shal appeare by the handling of this matter For it cannot bee but such considerations wil often arise in the mindes and thoughts of such as are most perfect for which cause it is more then necessarie we prouide before hand that wee be nothing shaken by them as manie in our daies are This Queene therefore hauing bosted her selfe that if shee were drawen by the king her beloued shee would come running vnto him with a goodlie and triumphant companie and hereupon beginning to consider what this troupe and traine of hers could be in comparison of them whom shee calleth here Daughters of Ierusalem and of those of whom shee afterwards complaineth she becommeth at the first as it were ashamed But afterwards considering the quality and not the quantity thereof shee pronounceth cheerefully these wordes The vpright loue thee as if she should haue said wee are indeede a small companie but fayre and good for I bring thee nothing which is not entire and vpright and which beareth thee not a true and sincere affection And a little and good is better then a great deale and naught 2 This is the comfort consolation which hath been yet is most necessary vnto the church according to these words of the Lord Luk. 12.32 Feare not litle flock for it is your fathers pleasure to bestow on you a kingdome There are then no greater deceiuers to terme them in most courteous manner then they who to discerne the true church to the which wee must of necessity ioyne our selues if we wilbe saued from the false from which we must of necessity separat our selues if we wil not perish stand wholy vpon a multitude For first of al euery one is constrained to confesse that euen in the affaires dealings of this world there are alwayes to be found more fools then wise men How is it then when the point concerneth supernaturall wisdome and goodnes If wee will not beleeue that which the Lord himselfe hath saide in expresse termes speaking of the broade gate which leadeth to destruction through which many doe passe and of the streit and narow gate leading vnto life and which fewe doe finde Mat. 7.13 let vs at least beleeue that perpetual experience which wee haue hereof For what was I praie you the number and multitude of the true children of God when the deluge came vpon the world in the which only eight persons were spared which perished not by the waters And afterward what was Abrahams house in respect of the Cananits onely Yea what was the whole people of Israell to comprise therein the hipocrites and false Israelites in comparison of all the nations of the world shut out of the couenant of saluation Eph. 2.12 Yea and then especially when the Bridegroome came into the earth in person to gather and to visite his church who reiected him but the builders who cried away with him away with him crucifie him crucifie him but the multitude what multitude was that first number of sixscore persons by which the the Christian church began in Ierusalem To bee short when our aduersaries at this day who oppose their great number to our small companie shall haue wel counted what are they all together in comparisō of the rest of the world which acknowledge not Iesus Christ The multitude therefore is so far from beeing a true marke of the Church of God that on the contrarie side the greatest number ought rather to bee suspected of vs. 3 Notwithstanding we say not that euery small companie ought alwaies to be followed but it must be withall qualified with this name which is here giuen vnto it to wit the name of vpright which wee ought well to waigh to know not onlie where the true church is but also those which are the true mēbers thereof The true church therefore is that where the vpright and true veritie of God touching our saluation is purely taught and they are indeede of the church who embrace it in their minde and hart and by effect do declare the same And what is this vprightnes but the will of our God witnessed in all perfection by the writings of his prophets Apostles I mean in his law in respect of our applying our selues to perfourme it according to the measure of his grace and in his gospell in respect of that our beleeuing vnto saluation Euery assemblie therefore be it great or litle which holdeth not it selfe to this vprightnes cannot bee the church of God nor he a member of the true church who beleeueth or doth otherwise 4 And we must note wel that this tru vprightnes the loue of God are things altogether ioyned each to other inseparable whēce it foloweth that what doctrine soeuer withdraweth vs neuer so litle from the loue of God as all false religions haue this in cōmon that they stay men either on thēselues or vpon other creatures in whole or in part cannot be the true right way wherof mētion is here made likewise that whosoeuer witnesseth not by his life that he loueth feareth god is no true vpright man nor a Christian though he haue all the knowledge of truth in his head And because the loue of God is declared by the loue of our neighbour whosoeuer loueth not his neighbour is a lyar if he saie that he loueth God Ioh. 13.35 and 1. Ioh. 4.20 5 There follow now after this the words of the spouse turning her selfe to the daughters of Ierusalem which wee must by name discerne distinguish as wel from those which shee called the vpright to wit the ladies of her traine as from them of whom she complaineth afterward and calleth the sonnes of her mother Seeing then that wee vnderstand by this spouse the
eie vpon her not to forsake her 9 For example and proofe hereof let vs compare the time of the captiuity of Egypt of the greatest part vnder the Iudges vnder Saul vnder the ten tribes after their reuolt vnder a great part of the kings of Iuda vnder the captiuity of Babylon vnder which there was no apparant form of state either temporal or ecclesiasticall the time of the miseries and horrible disorders and confusions which happened vnder the empire of the Greekes and vnder the Romans vntill the totall destruction of the Temple and of the nation of the Iewes let vs I say but cōpare these times with the outward estate of the Church vnder Moses Aaron Iosua Dauid Salomon so long as he continued wise Asa Iosaphat Ezechias Iosias Nehemias and other like kings and gouerners when there were any such and we shal neede no farther proofe of this which I haue said And therefore they are themselues deceiued and doe deceiue others which iudge of the church according vnto this outward and visible marke as if it were essential and perpetual beeing most commonly spoiled thereof and yet not leauing therefore to be knowen by them who haue had good eies to marke her natiue and essential inseparable beutie 10 Now to come to the christian Church this point is especially to be noted to wit that whereas the auncient church for the obscurity of the promises which were as it were the contract of this marriage waiting for the visible comming of the Bridegroome had need of these earthly material Iewels as being pledges witnesses of his cōming so the Bridegroome being come as this marriage also is spiritual and tendeth vnto a spirituall life hath made an ende of all this establishing the charges and callings of the officers of his house and of all his outward seruice after a most simple manner and fashion farre different from the former Retaining therefore the soueraign and eternall Priesthood vnto himselfe and likewise the regality in lieu of all the Leuitical Priesthood and other charges offices seruing thereunto he hath first of all set vp his spiritual Temple throughout the world which is the Christian church by his master builders I meane by his Apostles Prophets and Euangelists which being done he hath withal established for gouernours of this building vnto the end and consummation of the world Pastours and Doctours for the administration of the woorde and of the Sacraments likewise Elders for the inspection and ouer-sight of manners and other Ecclesiasticall censures and finally Deacons for the administring dispensing of the Church-almes and other reliefes of the poore and hath also ordained but two Sacramentes common vnto the whole Church and perpetual the most simplest that possiblie might be whether we consider the matter or whether we respect the forme administring of them al this fearing least wee should stay our selues on earthly things to seek after our saluatiō in them or any holines besides And therfore was the Christian Church then in hir glosse and beutifull hew when this simplicitie was diligently obserued therein and maintained as it was in the time of the Apostles vnder whom verilie she florished in this natiue and ingenuous beuty both inward and outward which Esay describeth vnto vs 54 and 60. But alas we may well say that this glittering glosse of hirs was but as a lightening which passeth from East to West and is soone vanished away and gone as the Lorde himselfe foretolde it would be Mat. 24.27 and Luk. 17.24 For behold alreadie euen in the Apostles time they of the Circumcision could not abide the taking awaie of the Iudaicall Ceremonies which had bin sometime the decking setting forth of this spouse but had an end at the comming of the bridegroome in person Others began then to mingle vnder the shadow of deuotion their goodly friuolous and altogither superstitious inuentions others not considering that they went about to bee more wise then god himselfe insteed of contenting themselues with this natiue and ingenuous beutie added thereunto the painting of their owne goodly humane wisedome And albeit the Apostle hath so often and so diuersly cried out against all such inuentions and namely by a most singular diuine and cleare distinct setting downe of all these abuses Coloss 2.16 and the verses following yet could he not hinder that this should not come to passe Hereupon is entered into the Church the most part of Ceremonies manifestly and notoriously taken from Iudaisme as namely holy water priestly vestments lights decking of materiall temples shining and glittering with gold and siluer and precious stones without sparing of all maner costly apparell brauerie that might be Afterwards the simplicity of administring the Sacraments seemed ouer light therfore there must be added to the consecration of the water chrisme salt spettle chreme c. As for the sacrament of the Supper it was in the end cleane taken away abolished by Transsubstantiation by a reall and expiatory offering and oblation which men haue inuented Besides al this this goodly humane wisedome hath had that credit a long time to modell and paterne forth ecclesiastical charges after the Romane policy to the ende to fulfill and accomplish that which was foretold by Saint Iohn in the Apocalyps of the Image of the beast From hence insteede of an Aristocraticall order of Bishoppes that is to say Pastours are come * the dignities of Patriarcks and others and last of all two Popes or Oecumenicall Bishops the one in the East whose wings Mahomet hath clipped and the other in the West seated the one and the other vpon the seuen hils and especially hee of the West who doth yet make dronke the Kings and Nations of the earth assisted with his breethren officers of the latest and newest forge called Cardinals I let passe so many superstitions at which a man may presuppose that Sathan himselfe laugheth All this notwithstanding if a man wil beleeue our aduersaries behold the beutie of the Christian Church yea verily if a shamelesse thing painted and diapred by her louers may be this chast and modest spouse of Iesus Christ which hath neither within her nor vpon her any thing saue that which it hath pleased hir Bridegrome to giue hir which cōtenteth hirselfe altogither with the garmentes which the true and faithful woorkmen of the Lorde I meane his Apostles haue cut forth and fitted for her The more then the Church is decked after the Apostolicke fashion the more faire shee is whatsoeuer the minians and bawdes of the false painted Church say to the contrary And if the poore auncient Church brought in here by the holy ghost hath had iust occasion of complaining that shee was as it were disfigured by them either which plucked from her the outward ornaments shee receiued of hir Bridegroome or which loaded and disguised hir with prophane trimmings tifflings vp of her which darckened and obscured hir shining beuty according as the Prophets in
them of Kedar For all the shining brightnesse of this spouse commeth vnto her from the true Salomon which is that true king of peace on whome dependeth all her beeing and brightnesse as the moone hath no light but of the sunne This bewtie is also wel set forth and described in the 45. Psal vers 11. vnto which the Kedarits are here opposed I meane the children of darckenesse who appertaine not at all to this King of light nor vnto this Queene amongest which also Dauid complaineth that hee had dwelt and beene held captiue too long Psalme 120. vers 5. 13 Now by these matters which wee haue aboue declared and the times wherein we are the Lord maketh vs to see if we haue any eies and causeth vs feele and perceiue if we be not more then bereaued of sense how not onely expedient but howe altogether necessarie it is that wee bee well instructed in the knowledge of the true markes of the Church being in so manie places as yet wholly defaced and in other places so counterfeited that it is hard for a man not to bee deceaued among them if hee looke not the nearer vnto them examine all by this touchstone which is the worde of the Lorde enregistred by the Prophets and Apostles the summe whereof wee haue in our Christian Creede Aboue all let these temporizers and irresolute and politique fellowes of our time vnto whome properlie this spouse here speaketh looke vnto themseues and insteede of beeing scandalized and offended with the poore estate of this spouse according vnto the worlde prouide for their owne conscience vpon paine of euerlasting death seeing that without the church there is no saluation and hearing the reprehension which Elias maketh against them which knowe not on which side to turne themselues 1. Kings 18.21 let them take pitty on themselues and ioine themselues vnto this spouse to the end all may come togither with hir vnto eternal and euerlasting blisse and felicity through our Lorde Iesus Christ Amen THE SEVENTH 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 sixth verse 6 Regard me not that I am browne for the sun hath looked vpon me The sonnes of my mother were angry against mee they set mee to keepe the vineyard but I kept not my owne vineyard 1 A briefe rehearsall of the Sermon going before 2 The Church leaueth not to bee a Church for some defects of hers bee it in manners or in doctrine How we ought to beare our selues in such a case The difference betwixt a bodie which hath some fauls defect a bodie vtterlie rotten in the most noble and chiefe parts 3 The crosse ought not to bring the Church out of knowledge but is contrariwise an expresse demonstration thereof 4 The great desolations of the Church haue happened by the principall of them within it 5 Wherefore the spouse speaketh here of a vine 6 In what sense the Church calleth hir persecutours the sonnes of hir mother 7 Whence the anger and despite of bastard brethren proceedeth against their innocent sister euen to put her sometimes out of the house 8 The application of this Doctrine to the estate of the Church frō many ages vnto this which is now WEE haue vnderstood the woordes of the spouse turning her speech vnto the daughters of Ierusalem that is to say vnto them who according to the diuersitie of times which went before Salomon folowed afterwards beeing Israelites by name made small reckoning notwithstanding of knowing either what religion was amidst the conflicts and strifes they had with the nations bordering about them or what this spouse meant or els applied themselues to the greatest and mightiest despising the poore estate and condition of the small number of the children of God as appeared by the writings of the Prophets and as it happened vnto Iesus Christ himselfe Mat. 11. and Mar. 6.3 Whereupon the spouse warned them that for all this shee leaueth not to haue her true beuty to be knowen thereby and followed But now shee addeth a singular exhortation which consisteth in three points the first that it is not the outward hew which men must stand vpon to iudge of her bewty the second that men make her blacker then indeed she is the third that this blackenesse of hers is not naturall and therefore by consequent will not alwaies continue to be such adding withall through whose fault it is that shee is in this case 2 Now touching the first of these points she warneth and aduertiseth them not to stand so much vpon considering of her in this hew how sun-burnt soeuer it be a warning aduertisment of al others most necessarie seeing there is nothing so faire and perfect in nature whereof a man groweth not out of tast and liking if letting passe to consider the bewty and goodnes thereof he settle his minde wholy to take a view of euery defect imperfection which may be found in it whereas rightly to iudge of a thing and to make our profit thereby we must equally consider of it and vprightly ballance euerie thing in it And as this measure is to be held in esteeming al other things so is it especially and aboue all to bee obserued in this matter wherof we here speak They whom they called in ancient time Catharists as also the Donatists and of our time a certain sort of Anabaptists make good proofe hereof who imagining a perfect beuty of a church in this world seuer thēselues from all others as if in their particular assemblies this perfection were to be found wherein they doe greatlie abuse and deceiue themselues First in this that they stand only vpon the defects of the Church thinking that therefore the Church is no Church Secondly in this that they espy a mote in the eie of an other will not see the beame which is in their own eies We are therefore to note that there is a diuersity difference of defectes and imperfections which are found in the Church The first are touching manners which howe wicked and corrupt soeuer they bee either in the pastours and sheepheards or in the sheep ought not to cast vs into such a rage as therefore to thinke that there is no Church in those places where such corruptions are found I say so long as the truth is there taught according to that which the Lord said speaking to the Scribes and Pharisies so long as they sate in the chaire of Moses that is to say so long as they taught the doctrine of Moses doe yee saith he that which they saie but doe not that which they do Mat. 23.2 Although this hinder not but that a man may well withdrawe himselfe from the company of such men following the Apostles admonition 1. Cor. 5.11 as the Prophet protesteth himselfe did Psal 17.4 and warneth vs to do the like Ps 1.1 nay letteth not but that a man may
retire himselfe into purer and cleaner flocks if there be any such and where he may be in lesse danger of being corrupted by the contagion and infection of others The other imperfection consisteth in doctrine In which againe there are many circumstances to be considered before we depriue any assembly be it great or small of the name of the Church And that this should be so we see by the first epistle of Saint Paul to the Corinthians that in the church of Corinth not only touching manners the discipline of the church was very loosly obserued and the manner of teaching the word greatly prophaned by a vaine and affected kinde of babling but which more is that the pro and the con touching the article of the resurrection of the dead was stoutly and stifly disputed an article notwithstanding of such ground foundation in the Church that without it the preaching of the gospel would become vaine 1. Cor. 15.17 And yet notwithstanding it was so called and helde of the Apostle for the true and holy Church of God Among the Galathians it was yet worse beeing for the most part of them turned aside by the false Apostles from the principal ground-plat and foundation of the Christian Church namely from the free iustification by the only satisfaction of one onely Iesus Christ and yet all this notwithstanding Saint Paul giueth them the name of Church The reason is as touching the Corinthians because they shewed not themselues incorrigible and past amendment and that though there were some but badlie instructed in the article of the resurrection of the dead notwithstanding the bodie of the Church did stil retaine and hold the truth The Galathians also had not banded themselues against the doctrin of the Apostle but were only turned somewhat aside by a light headdines and yet not al of them as is to be presupposed The like is also to bee seene by that which the Apostle writeth vnto Timothy and likewise by the second of Saint Peter and that of Saint Iude that there were already false teachers and wicked Disciples euen in the bosome of the Churches which notwithstanding for all these imperfections left not to be called true Churches as a man leaueth not to bee a man though he haue some wert or some vlcers biles in one part of his body But the case is otherwise of a body altogether rotten and corrupted in the noblest and principallest partes whereunto the Synagogues of the Iewes may bee compared after that they stubburnely resisted the preaching of the Apostle from which for this cause hee vtterly diuided and disioyned the Church of Ephesus Act. 19.9 and 28.28 and himselfe also hath giuen vs a rule hereof Philip. 3.2 Neither are we otherwise to beleeue or to doe touching such assemblies and congregations be they great or little which notoriously and stubburnly oppose themselues against the principall and fundamental articles of Christian Religion as that assembly doth at this daie which sitteth vpon the seauen hils and opposeth it selfe directlie against the kingdome of Iesus Christ whose name notwithstanding it falsely borroweth and therefore we haue it iustly in execration and hold it accursed following the doctrine of the Apostle Galat. 1.8 To come therefore to our purpose we must take heede in this case how we stand in such sort vpon the defectes and imperfections of one Church or more as therefore not to take them for Churches but we must vse those ordinarie means which God hath appointed to bear with that which is to be borne withal to remedie that which may be remedied and to take heede to our selues we bee not smutted as they saie among colliers applying all our studie and endeuour to mutual edification as the Prophets and Apostles teach vs both by their doctrine and by their example 3 It is verie true notwithstanding that the spouse speaketh here of another kind of blacknesse to wit of the outward ouerthrowe and dissipation of the Church by the vehemencie of persecutions which is the cause that many making no difference betweene the glittering beuty of the kingdomes of this world and the spirituall beuty of that kingdome which is not of this world and suffering themselues to be dazled and blinded with that which hath onely a certaine outward glosse eyther enter not at al into the Church or if happily they bee entered retire themselues afterward out of it to returne againe to their vomit 2. Pet. 2.22 For fault of hearkening vnto this warning and aduertisement not to rely or stand vpon this outward black and hideous appearance of the crosse but contrariwise to waigh and consider well the true and natiue beutie of the Church in the middest of her greatest afflictions According hereunto the Lord hauing warned vs that his kingdom commeth not with such obseruation Luk. 17.20 hath said also That he shal be happy which shal not be offended at him who notwithstanding is called a man of sorrowes and griefes and so disfigured Esaie 53.3 that hee is compared vnto a worme of the earth Psal 22.6 to whom notwithstāding the church must be made conformable to bee the true church Rom. 8.29 in such sort that so far it is that the crosse maketh the Church not to be knowen that on the contrarie it is the true mark thereof being giuen to none but to the true beleeuers to suffer for the name of God the Apostle crying out That this is it whereof he wil boast himselfe Gal. 6.14 Mat. 5.10 Phil. 1.19 and elsewhere throughout the Scripture Hereunto is referred the second point which I haue touched being contained in this that the Church which called her selfe black saith that she is Browne as if she should saie to these Daughters of Ierusalem Comparing my selfe with you who are so fresh and so faire it seemeth indeed that there is nothing more black then I but yet if your eies be good you shal find that albeit I be browne and sunneburnt by the parching of the sunne yet am I not for al my tanned hew an Arabian or Aethiopian For ouer and besides that which hath beene said of the happie end issue of the afflictions of the Church there is an exceeding difference between the most miserable estate of those who are blatched before God by his iust vengeances or which are left remaining in their naturall blacknes and betweene the confidences and assurances of the children of god afflicted for righteousnes and for the glory of the Lorde who bestoweth this great fauor and grace vpon them to be glorified in them Farther if we consider of the estate of the church in her greatest afflictions it is not so miserable as men think it is For as the Apostle teacheth vs God is faithful and neuer suffereth such as are his to bee tryed aboue that which they are able to beare 1. Cor. 10.13 And therefore verie true it is that wee are pressed in euerie sort but not crased or broken beeing in want and penurie wee are not
and persecutions as we haue before at large handled 4 Albeit therefore there is but one Church notwithstanding this letteth not but that it may be considered in mo parts euen in this world whereof some being disfigured by persecution seeke after other which are in peace So we see by experience at this day that the Church of God being most cruelly persecuted and depriued of the publique and pure exercise of religion in some places of the world is releeued elsewhere and comforted inioyeth by an especial grace and fauour of God hir liberty who reserueth for his poore children some place of refuge and refreshing 5 But it seemeth that yet more properly to speake more neere to the point the church being as it were vniuersally persecuted and woonderfully disfigured demaundeth here of hir Bridegroome how and by what meanes hee is accustomed to maintain and nourish his Church with this pasture against all the afflictions stormes and tempestes of this worlde And therefore is as much as if she should say that though shee bee brought into poore estate yet hath she not for all that lost any whit of her courage or changed her affection at al as it is saide Psal 44.18 and Psal 89.39 but that amiddest them amongst whom she is in so troublesom a time she hath as it were lost the footing of the right way as beeing brought into a desert wildernesse which causeth her to desire her Bridegroome it may please him to direct her and to point her out which way shee shall take to finde and to come vnto her true repose and rest In a word to vnderstand this place aright let vs set before vs the state of the church of the Lord in which it was but threescore or fourscoure years ago whē if a man had demāded what maner of booke the Bible was or the new Testament he should hardly haue found one among a thousand of them which named themselues christians which knew what it was much lesse which vnderstood what was meant by the law the Gospel Neither doe wee doubt but that such as it pleased God to vouchsafe his grace to enquire after the right way amidst such desarts to find it to teach it vs to bring vs thither by their holy labor trauel did oftē make the same praier vnto God which this spouse beeing in the like estate maketh here without which praier themselues we should haue perished with others with the rest of the world And yet at this daie what doe all the true faithfull beleeuers in those places and kingdomes where they mourne and languish but praie vnto the Lord to teach them the right waie amidst those labyrinthes in which they are and to guide them to those places where God doth feed his sheep in al abundance and in exceeding great safety 6 Behold I say what the true children of God hauing great want of that which we haue in all aboundance desire of God euery day with vnspeakable sighinges and teares whilest wee despise the bounty and liberality of the Lord and turne vpon our heads into iust iudgement the grace and mercy of the gospel by our wicked and dissolute liuing And what shal we saie of them who enioying the places of such a rest seeke after Sodome and Gomorra departing as Lot did out of Abrahams house Gen. 13.10 by reason whereof he found himselfe soone after in il case Gen. 14.12 yea with his whole family Gen. 19. which was finally cursed of God and shut out and excluded from his people I knowe what the replies of such men are that the gospel is not enclosed shut vp within the walles of one city which is verie true But notwithstanding the spouse demaundeth in this place where the place is that hee feedeth and reposeth or resteth his sheep Neither serueth the reply of such men to any purpose namely that in what place soeuer they bee they wil serue God and if they cannot haue the publique exercise of the word of God they wil read the Scripture and wil pray in their houses I answere that Lot also when hee was in Sodom afflicted his soule which they for the most keep themselues wel from 2. Pet. 2.8 and yet we see that neither he nor his Daughters learned any thing there which was ought worth Gen. 19.8.16.31 7 The first point therefore of this demand is to know whether we must retire our selues not to perish with the woorlde but to be fed to eternal life This is meant by these words where thou feedest In which we are also to note that it is not said where men feede but where thou feedest whereby it is shewed vs that we must seek for this food elsewhere then in our selues to wit in him of whom onely it is said that he hath life in himselfe Ioh. 5.26 and who is the bread of life Ioh. 6.35 and that we seeke it no where else but there where he feedeth vs I meane as Saint Peter testifieth there where his word is announced and preached when he saith Ioh. 6.68 to whom shall wee goe Thou hast the words of eternal life after that he had heard a little before of him the words which I speake vnto you are spirit and life For which cause also 1. Ioh. 1.1 he is called the word of life This is then the onely great pastor and shepheard of our soules who feedeth his sheepe hauing spoken first of al vnto the fathers in diuerse sorts and at sundry times and last of all hauing declared vnto vs in person al the will of his father Ioh. 15.15 and consequentlie hauing giuen and giuing euery daie pastours and teachers Ephes 4.11 of whom it is said As my father hath sent me so send I you Ioh. 20.21 not to ad notwithstanding or to diminish any thing from the doctrine alreadie preached by the master but according to the tenour of their commission limited to that which they haue heard and receiued Matth. 28.20 and Act. 4.20 8 From thence also flow 2. other points of most necessary doctrin First that the Church is not there where men do feed that is to say doe teach their owne inuentions whether they forge a doctrine altogither new Esay 29.13 or whether they adde change or diminish anie thing from the word first preached and afterward registred by the Prophets and Apostles which the Lord calleth the leauen of the Pharisees Mat. 16.11 whereof the Apostle distinctly and expresly speaketh Col. 2 from the 16. vers vnto the end of the Chapter Secondly that as little ought euery assembly to bee called the church in the which there is no feeding but foding of the poore people with songs and right masquerades and mummeries and that in an vnknowen language among whom euen those which vsurp the names of pastors are dumb dogs deuouring the sheep as it were bread Psal 14.4 in steed of feeding them Ioh. 10.10 and not only ignoraunt and vtterly vnable and vnfit for their calling but
pardon Now the power of the keyes of the kingdome of heauen which consisteth in binding and loosing that is to say in condemning and absoluing of sin was in the person of Saint Peter the other eleuen Apostles giuen vnto the Church Mat. 16.19 Ioh. 20.23 But whereas it is said elsewhere that it pertaineth vnto God alone to remit sinnes Mar. 2.7 it is easie to be vnderstoode that there is a great difference first betweene making of Lawes and publishing or applying of them and secondly betweene power to execute absolutely and a commission limited and bounded Therefore I saie touching the spirituall kingdome concerning the conscience saluation or damnation that this power pertaineth to one onely God in the person of his sonne whom hee hath from all time established and ordained head of this Empire And as touching the execution of his Lawes according to the exigence of cases hee hath set vp and established his holy ministerie in his Church with a commission limited that is to say with a charge to iudge according vnto the tenor of his Laws and as it were representing the chiefe Lord and Lawe-giuer and not otherwise vnder paine of nullity of their sentence otherwise we must saie that Iesus Christ was iustly condemned and excommunicated with his Disciples Ioh. 9.22 and 16.2 insteede of that which the Lord himselfe said of them let them alone they are blind leaders of the blind And indeede Saint Paul speaking in generall of his whole preaching calleth it the counsaile of God Act. 20.27 And to the ende that no man should extend and stretch this to any inward and internall reuelation without the Scripture that which I ordaine saith he speaking of the institution of the holy Supper that haue I receiued of the Lord and speaking of being vnmarried hee protesteth that he wil not tie and intangle their consciences as also Saint Peter admonisheth al pastors to take heede how they vsurpe a lordlines ouer their flocks which he calleth the portion or the heritage of the Lord 1. Pet. 5.3 And therefore these words of Saint Paul 1. Cor. 7.12 But to the rest I speake and not the Lord speaking of mariages contracted with an vnbeleeuing partie ought not so to bee vnderstoode as if the Apostle tooke vpon him to commaund anie thing of his owne head priuate authority but he vseth this maner of speach to distinguish that for which he had the expresse and registred word of God from that which was not in plaine termes expressed but correspondent notwithstanding and agreeing with that which was written beeing a thing impossible that the Lawes could containe euerie particular case which might happily fal out as we haue at large declared and expounded the same in handling of that Epistle 7 Finallie there are which alleadge the authoritie which the Church had in the time of the Apostles to make ecclesiastical Lawes and ordinances and ring out as loud as they can this word of Apostolical traditions Act. 15.28 and 16.4 1. Cor. 11.2 and. 34. whereof they produce diuerse examples scattered and sowen heere and there throughout Saint Paules Epipistles as of the vaile of weomen of the order of speaking and vttering the word of God in the assemblie of collections and gatherings for the poore and of almes This matter would require whole sermons as we haue also often occasion to speak thereof But for this present this may thus bee aunswered in a word It is then another thing to make lawes to tie mens consciences to say looke yee this is good and pleasing vnto God this he commaundeth you to doe or beleeue or contrariwise to say looke yee this hath God forbidden and this you may not doe or beleeue And againe see these be the vocations and charges by which the sonne of God wil haue his Church to be ruled and gouerned this I say is farre another thing then to haue a respect vnto that which is requisite for the vse and practise aswell of the doctrine as also of the discipline which God the alone and onelie Law-giuer hath ordained requisite I saie according vnto the time persons and place which beeing subiect to infinit varieties yea sometimes contrarieties the Lord vnder the new couenant hath not made as I may so saie could not make certaine special perpetual ordinaunces seeing this policie is accidentall and not of the substaunce neither of doctrine nor of discipline And therefore in respect of this point hee was content to giue a generall commaundement that whatsoeuer he ordained should be executed orderly and modestly in his house which the church 1. Cor. 14.40 Yee see then the boundes which he is content to prescribe vs. And that this is so we see how these ordinaunces themselues of the Apostles which wee haue aboue specified vanished awaie by little and little the times being chaunged and the causes why they were made ceasing to be which would not haue been if they had concerned the substance of discipline and doctrine which are perpetual and inuiolablie to bee obserued vnto the end consummation of the world Contrariwise the Scribes and Pharisees not contenting themselues that they were placed in Moses chaire that is to say to declare the doctrine and discipline taught by the ministery of Moses in which case the people were to doe that which they taught and not to follow their wicked life would needes medle with making of Lawes to tie the consciences of men and so to adde somwhat of their owne vnto the seruice of God established by his Lawe where it is saide that the Lorde had rather scandalize and offend them then subiect his Disciples vnto them Mar. 7.6 shewing that he held not or accounted the vsage of such traditions for a thing indifferent but calleth them the abolishing and taking away of the commandements and ordinances of God Mar. 7.13 and a leauen which he commaundeth vs to take heede of Mat. 16.12 Now I thought good expreslie to specifie in this matter the time of the new couenant because that vnder the old the Church being enclosed within the limites of one people of one country of one holy place and for a time onely the Lord declared and set downe not onely the doctrine which he would haue to be taught both of the seruice and gouernment of his house but also specified and particularized those ordinances according to the times places and persons which he would haue to bee inuiolablie obserued without changing adding or diminishing anie thing in thē at al Deu. 4.2 Esai 1.12 29.13 But vnder the new couenant which hee contracted with all people and nations and for so long time as the world should endure it was necessarie hee should leaue it in the liberty of the Churches to appoint and establish whatsoeuer in special and particular concerneth the vse and practise of the doctrine and discipline as touching order and edification according to the variety and difference of circumstances And thus far of the soueraintie of
Christ that is to say one Sauiour Act. 4.12 who hath alone satisfied for our sinnes Ioh. 1.29 and by whose obedience we are made iust Rom. 5.19 The Apostle therefore meaneth not in the person of Timothie to sette the Pastors in the place and roome of Christ God forbid seeing himselfe declareth that he is not therfore iustified before God though he know nothing by himselfe but hath perfourmed his charge irreprehensible 1. Cor. 4.4 but he speaketh so in respect of the office duty of pastors which is to preach and announce the secrets of God 1. Cor. 4.1 that is to saie the word of reconciliation 2. Cor. 5.19 and 20. which is the Gospell for the saluation of al them which beleeue Rom. 1.16 But they are of all others marueilous impudent who to maintaine their Idolatrie or rather impiety alleadge that which the Apostle saith of himselfe Coloss 1.24 namelie that he fulfilleth the surplussage of the afflictions of Christ in his flesh for his bodie which is the Church as though he were not alone omnisufficient to blot and put forth our sinnes a blasphemy most execrable whereas the Apostle by these woordes meant to say no other thing but that in the afflictions and sufferinges of the Saintes Iesus Christ as a man would saie suffereth in their persons because he accounteth himself as it were wounded in them according vnto that which he said vnto the same Apostle wherefore persecutest thou mee Act. 9.4 which thing returneth vnto the great comfort and edifieng of the whole Church greatly edified by the happie ende and issue of them Phil. 1.12 and 2. Cor. 1.4 and 2. Tim. 2.10 7 Now foloweth the poynt of intercessiō in which we haue saide that Iesus Christ hath no more a companion then in the redemption Against this some oppose the mutuall praiers of the Sayntes praying vnto God dayly one for an other yea for their very enemies The answer is easie that notwithstanding the faithfull for all this are not therefore intercessors in any superior degree betwixt God and them for whom they praie but ioyne equally together their mutuall praiers which are al of them referred vnto this only intercessour betweene God and men on whose alone intercession in all and through all dependeth the whole vertue of their praiers whether they pray for an other or for themselues 8 These things being well considered and wayed as they deserue to bee shewe vs most euidently and to the eye who they are whom the spouse in this place calleth her husbandes companions whose companie and that worthily shee liketh not namely those who attribute vnto themselues that which is properly belonging vnto the Bridegroome as if some inuited by the Bridegroome to beare him companie at the time of his fiances or espousails in steede of contenting themselues to beare him company do him curtesie As friends to reioyce with him Ioh. 3 29. should play him so lewd a pranke as to go about to be master of the spouse to chalenge her vnto themselues as Samsons companions serued him Iud. 15.2 And who are those Mary first of al those who take vpon them to make new commandements for the church to bind the consciences of mē contrary to that which S. Peter expresly forbiddeth 1. Pet. 5.3 against the expresse commission deliuered vnto the Apostles Mat 28.20 against the expresse exāple of S. Paul 1. Cor. 7.35 therefore worthy in lieu of being obeyed to be held accursed and had in execration by the ordinance of God Deut. 18.20 Gal. 1.8 though they should be the Angels of heauen themselues 9 As much is to be said of them who haue been so bold presumptuous as to forge newe vocations and charges in the church of God which they afterwards transfigured and changed into dignities and finally into a tyrannie truly Satanicall that is to say aduerse contrarie and opposite directly vnto the royalty and regality of Iesus Christ altogether following that which was expresly foretold by Saint Iohn in the Apocalypse of the Image drawne and mouled on the pattern of the beast which was the Romane empire which was finally ruined and dissipated as it is at this daie according vnto the prophecie of Saint Paul 2. Thess 2.7 wherein Satan hath vsed a marueilous sleight in seruing his owne turne by abusing many good and holy personages and those very learned otherwise but not sufficient attentiue to marke and consider how men abused the names of vocations established by the sonne of God to turne them notwithstanding and to ouerthrow them in such wise that by litle and litle he attained vnto the end he desired hauing set vp insteed of that goodly estate of the Church established in his perfection by the ministerie of the Apostles this falle hierarchie as they call it Such are the reuerend names of Bishop Pastor Elder or Ancient Doctor Deacon * which they afterwards by litle and litle diuided into many other degrees * to hatch at the length an Oecumenicall Bishop that is to say a Bishop of the vniuersal worlde to which for a full measure of all this disorder haue beene added the most reuerent Seigneurs the Cardinals 10 As for the ancients and Elders they are become * Penitentiaries * Proctors in the court ecclesiasticall Dataries Bullists Copistes c. * to make vp perfect this ruine ordinary Creators and Sacrificers of a Iesus Christ of dowe and all for what wil you giue me and for ready mony 11 As for Deacons receiuers and gouernors of the church-almes and goods according to the order and practise of the Apostles to speake in a worde this is the state and calling of all this whole Hierarchy if to be a Deacon and Church-robber as Iudas bee all one But the name only being left to serue for a part of the Masquerada of an high masse it was requisite that Subdeacons should bee added to mock the poore seelie sheep comming to offering 12 As for Doctors it may bee saide in a woorde that the Lorde of his great mercie hath not permitted that that which is as it were the nurcerie of the Church I meane schooles of good learning should in such wise bee vtterlie abolished taken awaie as the other parts of that which God would haue established in his Church But contrariwise it hath pleased him to stir vp in sundry ages Emperours and Kings who haue had a care of founding erecting of them through a worthy laudable instinct and purpose and which a man may say to haue beene and yet to bee the meane that God hath vsed to preserue and maintaine the societie of man for the study and knowledge of liberall artes and sciences But touching the principal part of this so great a benefit which is the schoole of diuinitie this is there where Satan hath serued his turne with suger to turn it into most bitter and deadly poyson hauing banished out of the schoole of diuinity that which was the only subiect thereof
I meane the reading and expounding of the text of holy Scripture to thrust thereinto an abominable confusion of dreaming sophistications some as vaine as curious others absurde others full of impiety in such sort that to be a Doctor in such a thing is no more but to bee farther off from pure and sound doctrine as the Apostle so diligently warneth vs 1. Tim. 1.4 and 4.7 while Satan goeth forward in the vtter ouerthrowe of all their Clergy hauing transformed them into shoppes brothels of Sodomitry and instrumentes vnto al sacrilege and simony 13 Finally to ende and perfect the mysterie of iniquity the great Bishop hath parted the spoile with Kinges and Princes whom he hath enchanted and bewitched in abolishing vtterlie the Lawful order of ecclesiastical elections and vocations And thus ye see vnto what good passe the Church of the Lord hath bin brought by them who of seruantes haue made themselues trayterous companions called no better then theeues by the Lord Mat. 21.13 If anie man saie that the Bridegrome of whom mention is here made spake not of thē which came so long after I answere that the spirit of prophecy in this place doth not onelie lead vs farther then vnto the time of Salomon but that a long time agoe after the time of Iosua as the historie of the Iudges doth plainely witnesse horrible corruptions were already entred in among the people of god which draue as it were this spouse out of her vineyard and possession As for the rest this woord of Companion seemeth ouer gentle in this matter the question beeing here not in this which wee before said of taking vnto a mans self some part of that which is properly belonging vnto the Bridegroome an outragious crime notwithstanding of treason but that which is much worse the capital poynt of this crime is the taking to a mans self the person of this Bridegroome and to put him foorth to possesse and occupie his place and in the place of this chast spouse to substitute this abominable strumpet which doth yet to this daie seduce and bewitch the kings and princes of the earth by the cup of her abominations and that with extreme impudencie and shamelesnesse in indeuoring to make men to beleeue that by such inuentions he is honoured from whom they hale and pul with al the maine and might they haue both the sceptor and the crowne 14 In such sort deale they with the Propheticall dignitie of our Lorde Iesus Christ calling their owne dreames and inuentions inspirations of the holy ghost as if that which hath bin declared by the Prophets and Apostles touching our saluation were not sufficient or might happily be in some point corrected and amenced In a woord when they are come so farre as to say write maintaine that they calling themselues the Church cannot erie in doctrine that their Pope cannot be deceiued and that no man liuing may say vnto the Pope though he should lead whole troupes of soules vnto hell sir what doe you when hereupon they cut and clip the doctrine of God as pleaseth them is not this to ouerturne from the top to the bottome the Propheticall authoritie of the sonne of God as much as in them lieth 15 As litle haue they left the Priesthoode of Iesus Christ whole and vntouched hauing added annexed vnto his expiation and satisfaction for our sinnes whatsoeuer came into their own brainsicke fancy as holy water chrisme oyle waxe spettle beades pilgrimages other such bables they could thinke vpon or deuise Briefely hauing gone so far as to forge a reall and substantiall oblation of Iesus Christ by the handes of their Priests for a satisfaction for the sinnes of the quicke the dead adding thereto notwithstanding the merits both of the liuing who are yet in the way and of the dead comprised in their Letanies and Processions vnto whom they haue attributed such store of merites that there yet remaine an infinite number of them to be sold and distributed for ready mony to all such as haue need of them things so strange and abominable that it is marueilous how there is yet found any so very a beast as to giue credit vnto them and anie so shamelesse impudent that hee will maintaine and defende such abomination 16 Now what shal we say of the Intercession of Iesus Christ vnto whom they haue added thousands of cōpanions though they place them in somewhat a lower and inferiour degree For they forge euery day new patrones and Intercessours giuing to euery one of them his state and charge of this or that Nay they haue doone this dishonor vnto the most blessed and holy Virgin Mary as insteede that her selfe calleth her selfe the Handmaiden of the Lorde to call her and cause her to bee worshipped as Queene of heauen our hope our mercifull Aduocate yea so farre as to bid her to commaund her sonne by the right and auctoritie of a mother and all this with such vnbrideled boldnesse and desperate presumption that they terme this honoring of God in his Saintes not perceiuing that euery prayer made vnto them who are out of this worlde placeth them in the roome of God in attributing vnto them of necessity that which is proper vnto God to wit the knowledge of our hartes and whatsoeuer wee say or doe here belowe which to doe is intolerable impietie besides that not contenting themselues with Iesus Christ alone for their intercessour it must needs be that either they doubt of his power or of his will towardes vs which incredulitie being directly opposed vnto faith without which nothing can please God naie whatsoeuer is without faith is sinne Heb. 11.6 Rom. 14.23 cannot but make all such prayers vnprofitable though there were no other fault in thē Iam. 1.6 In a word whosoeuer shall compare the auncient customes of Paynims with these deuotions of the Church which calleth it selfe at this daie Catholique shall finde from point to point no other difference betweene these two saue onely the names onely that these who haue so abused the seely worlde so nusled it in their superstitions calling darcknesse light in falsifieng the light of the Scripture are a great deale more inexcusable then the poore Paynims hauing abused nothing but the remnant of their natural light as the Apostle speaketh of them Act. 14 16. and Rom. 1.21 17 And thus you see who these companions are of whom this poore spouse in this place so bitterly complaineth desiring to be drawen out from among them and to bee brought vnto the true flock distinguished herein from them which she calleth flocks in the plurall number because that indeed there is but one true Church and vniuersal whereas these traiterous companions haue as many flockes as they haue sects according vnto the saying of the Lorde That hee which gathereth not with him doth nothing els but scatter Mat. 12.30 18 And as touching these words As shee which couereth or hideth her selfe they are expounded in
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
the true Church Behold on one side the Iewes on another side the Turkes who vaunt themselues that they haue the true religion As for the Turkes their Alcoran beeing newly forged it cannot be the track of this flock The Iewes now and since the destruction of their Temple policy haue some fayrer shewe but it is on a false title they vaunt themselues to haue on their side the God which Moses and the Prophets taught seing they acknowlege not but blaspheme him whom the Law and the Prophets lead vs vnto 12 Wee see on the other side howe they of the Romish Church do at this daie vaunt themselues make great crakes of their antiquity and succession of Bishoppes and of the Scriptures themselues the booke of the one and the other couenant Vnto whom we aunswere that the foundation of their hierarchie being in part forged vpon an humane inuention which finally degenerated into an open tyranny and their doctrine beeing directly and diametrally repugnant vnto the Scriptures of the Prophets and Apostles this cannot be the way trodden out by the auncient Church Apostolique what continuance of years soeuer and names of successours they alleadge Asmuch is to bee said concerning the Anabaptists and Libertines placing in steede of the Scripture their reuelations and dreames as also all both old and new or renued hereticks haue this in common that they hold not themselues within the limites and bounds of the doctrine of the Apostles and Prophets perfectly comprised in the holy and canonicall Scriptures which ought to serue for the text and commentary of his wil. 13 And this is the cause why the Bridegrome addeth that the spouse to finde the tracke of the true sheep after which she is sent must seeke after the cabbins or tents of the sheepheards meaning by these woordes the true Pastours of the Church whom we must discerne from the false by their woordes and writings and by their cabbins and tentes that is to say the retyring and resting place of this true flocke For indeede there is but one catholickeflocke that is vniuersally considered bee it great or litle But there are so many cabbins for the retyring vnto and pasturing of it as there are places in the which the voice of these true sheepheards Prophets and Apostles do resound and shall resound vnto the end of the woorlde by the mouthes of their faithfull successors to gather together and to conduct vnto the onely Pastour and sheepheard which is this Bridegrome the whole number and multitude of the sheepe 14 And it may also be that Salomon had a particular respect to Abraham Isaacke and Iacob who were indeed sheepheards as the most part of the ancient Patriarckes yea Moses himselfe among the Madianites and Dauid Psal 77.20 78.72 to the doctrine and family of whom the spouse in this place is sent backe being a thing without all doubt that they were indeed true Pastours sheepheards their doctrine the true doctrine their house excepting such as behaued themselues vnworthily and which were rather in the house then of the house as Ismael and Esaw the true Church of God And we may not forget that here is expresse mentiō made of cabbins of sheepheards according vnto the purport of the history it selfe namely that these Patriarckes did indeed dwell in tents as wayfarers in this worlde Heb. 11.9 We are therefore giuen to vnderstand by this word that we may not seeke after the Church in the outward shining of Towers Steepls nor other pomps and braueries of the worlde the Church of God being rather composed of the smal contemptible things of the world Luk. 14.21 and 1. Cor 1.26 as the head also thereof would bee borne in a stable and liue poorely and slenderly If on the contrarie side any man obiect the rich ornamentes of the tabernacle the magnificence of the temple of Salomon and the riches both of it as also of the people during his kingdome in whose raigne it is said that men made no more reckoning of siluer then of stones in Ierusalem 2. Chron. 9.27 I answere as touching the ornaments of the Leuiticall Priesthoode and the riches of the Temple that al this was a figure of the spiritual riches of the true Temple of God namely of our lord Iesus Christ vnder the paedagogie and A. B. C. of the Lawe which is now ceased togither with al that which depended thereon and as for the other riches I denie not but that the Lord honoured his people when it so pleased him with the blessinges and commodities of this life Godlines hauing the promises both of the present life and of the life to come 1. Tim. 4.8 I deny not also but that God hath called vnto his Church both rich and poore such and so many as it pleaseth him as the example of Abraham who was rich in whose Bosome poore Lazarus was may declare and witnes Luk. 16.23 but I saie that in al times the hall where the banquet is kept whereof mention is made in Luk. 14.13 hath alwaies beene filled rather with impotent folcke lame and blind taken out of the midst of the street then with the rich and pompous which are in kings houses Mat. 11.8 I saie farther that albeit neither riches nor pouerty are proper and essential marks of the Church yet so is it notwithstanding that smalnes basenesse of condition according vnto the woorld yea the crosse it selfe not the crosse of golde or siluer transformed into a most detestable Idol but the crosse which burdeneth the shoulders which is an enemie vnto the flesh is the ordinarie companion thereof But I saie also that the riche which were in the church were not of the church in the quality of men rich with worldly corruptible riches but in the quality of poore in asmuch as they vsed their goods so as if they vsed them not at al according vnto the saying of the Apostle 1. Cor. 7.31 and 1. Tim. 6.17 and became leane and thinne to passe thorough the eie of the needle Mat. 19.24 laying up their treasure in heauen Mat. 6.20 according vnto the example of Dauid that good and truly rich king Psal 16.5 Finally I saie that the buildinges and vessels of the Church ought to be agreeable with the doctrine taught in the true Christian Church which condemneth all superfluity and worldlie pompes and applieth the goods of the Church to the liuing stones thereof as the practise was in the Apostles times Act. 4.35 and in those times when the Pastors were of golde and the Churches and the vessels thereof were of wood 15 This then hath been and yet is an enormous fault committed by the auncient fathers since the time of Constantine to suffer and much greater to exhort Kinges and Princes to found and build Churches with such excessiue cost seruing for no other thing but to condemne both the doners and demaunders poynting out as it were with the finger the ambition of the one and the
comely countenance as it is also specified Psal 144.12 where the daughters are compared to high straight pillers of great Pallaces the holy ghost meaning to represent vnto vs by these corporall thinges the excellency of the church of the Lord when shee keepeth herselfe to her true Pastours hath chosen this similitude in opposing it vnto the former desolation in the which the spouse went as it were hanging downe her head For as touching the mentioning of Pharao in this place there is no farder reason or allegory to be sought therof but this that among al the horses of those times they of Aegypt were accounted the brauest and the best as in manie places of the Scripture it is witnessed vnto vs and especially in the historie of Salomon 1. King 10.28 as at this daie men account of the horses of Spaine and of Turkie 7 But aboue all other things this is especially to be noted that the Bridegrome calling his spouse with his owne mouth his loue testifieth vnto vs that which the vnderstanding of man is not able to conceaue I meane the vnspeakable loue and dilection which hee beareth vnto his Church to the end wee should learn the most necessarie point of our saluation namelie that whatsoeuer she hath proceedeth from the mere liberalitie and bounty of her Bridegroome and that there is nothing in the whole world either so faire or so good to speake properlie as are those iewels wherewith hee adorneth his Church waiting for the daie of the full and perfect consummation of this marriage a doctrine so ill knowen as nothing worse whereby it is impossible that the iudgement of God should be far off frō vs. For the greatest vnthankfulnes that can be found amongest men is this to be persuaded that the friend to whom wee owe both our selues and whatsoeuer wee haue hath found I know not what in vs which hath moued him to chuse vs or happily hauing found vs so so hath preuented vs by his grace to the end that how euer it be some thing might bee found in vs which meriteth and deserueth his grace and fauor To this we must oppose this word so often reiterated repeated in this booke to wit My welbeloued or as wee saie in our common speach My loue which was after declared in his time by the Bridegroome himselfe comming in person to stipulate and couenant this marriage in more nearer maner I cal you not saith he my seruantes but I cal you my frindes namely the frinds of this Bridegroome as is spoken Ioh. 3.29 and 15.15 And wherefore frinds beloued Because saith he I haue loued you first 1. Ioh. 4.10 what shal we saie O Lord who are thus thy beloued They are thy naturall enemies yea enemies by race and kinde and from father vnto sonne And wherefore then hast thou loued them To cause mercie to abound aboue the excessiuenes of sinne Rom. 5.20 finding the cause thereof no where else but in thy meere and onely goodnes and bountie And how far hast thou loued them Euen so far as to lay downe thy life for them 1. Ioh. 3.16 Behold then a marueilous precious word and which discouereth vnto vs such a secret as none can sufficiently comprehend the length the bredth the depth thereof Eph. 3.18 and 19. Let this word therefore my brethren of welbeloued be indeed so precious vnto vs that the loue of this woorld which is enmity with God Iam. 4.4 bewitch vs not that the loue of deciueable and perishing riches possesse not our harts that the false opinion and selfe-loue of our selues make vs not to lose this goodly treasure that we depriue not our selues of our blessing for a soupe as did Esau Heb. 12.16 but that this precious sur-name of wel-beloued ring alwaies in our eares and in our heartes by the holy Ghost who soundeth the verie depths of God 1. Cor. 2.10 namely the thinges which are giuen vs of God to the end that our whole life be a reciprocall interchaungeable loue towardes him who hath loued vs so much 8 But let vs speak now of the port and comelie tall feature of this so goodly and faire a spouse When the vigor and force of the soule lighteth on a bodie wel disposed and ordered in al his members without anie either obstruction or other defect which hindereth the faculties and powers thereof from passing and spredding themselues throughout the whole body then truly the effectes thereof shew themselues most euidentlie from the verie heade vnto the feete Euen so fareth it with this spouse quickned nourished and sustained by the spirit of her Bridegrome therefore sheweth she herselfe most excellent and gallant through out lifting vp her head vnto the heauens treading vnder her feete Satan the world and sinne yea defiing death it selfe and hell Ose 13.14 1. Cor. 15.55 And therefore is she compared elsewhere vnto goodly great tall trees planted along the waters from whom no stormie time or season taketh awaie either greennes or fruit Psal 1.3 and 92.12 and 13. True it is notwithstanding that this vineyard is sometimes broused and marred by the vineyarders fault and negligence as is at large declared Psal 80. nay beaten with hayle and tempest from aboue as if the bridegroome had laide it as low as hee had raised it high and al by the spouses owne fault But therefore hee beateth her downe to raise and lift her vp againe and to shew her how dearly he loueth her and is iealous in chastising of her Esai 49.21 making alwaies a great difference betweene the destruction of Sodome and the visitation of Sion Esai 1.9 And though hee correct vs some-times in his great wrath yet doth he limit his displeasure Psal 125.3 In a word the spouse is sometimes diuorced for a time as she was scarse seuenty yeares ago but is afterward receiued againe Ierem. 3.1 We are pressed on eueryside but not crazed broke in need but not distressed persecuted but not forsaken beaten downe but wee perish not 2. Cor. 4.8 9 But when was this spouse in this port and state Certainly shee was neuer more triumphant and glittering then in the time of the Apostles the doctrine of saluation beeing neuer better taught neuer better harkened vnto neuer better practised But wil some man say the Church was neuer more miserable then it was then as the Apostle writeth 1. Cor. 4.10 the whole history of the Apostles in the Acts declareth True this is the same which I meant to say namely that the crosse is the charriot of triumph in which the Church the spouse triumpheth and reioiceth in the Lorde Gal. 6.14 2. Cor. 4.10 And indeed when can we say for our own time that the word of God had his forth and course and shewed his powerfull force but during the great fires For then death it selfe was bidden defiance men went an hundred miles to haue a little crumme of this heauenly bread the world and life it selfe were
himselfe yea so perfect a one as hath no fault or blemish in it But this second beeing of it selfe a dead plant and infected is made a Lillie by drawing of the nature and iuyce of the true Lillie whereunto it is incorporated cleane contrary vnto that which falleth out in graffes of mens planting in which the graffe remaining still in his owne nature the wild stock on which he was grafted is altered and chaunged Such are the faithful called goodly fruitful trees but it is by vertue of the water which is alwaies at the foote of their roote Psal 1.3 who are called Palmes and Cedars but it is because they are planted in the house of the Lord Psal 9.13 who are a fruitful vine but transported and brought out of Aegypt and planted and husbanded by the hand of God Psal 80 9. whose field and husbandrie it is called 1. Cor. 3.9 Neither maie wee maruaile that the name of Lilly is giuen and communicated vnto the Church seeing shee is sometimes called by the name of Christ her husband 1. Cor. 12.12 in asmuch as shee is made one with him And indeed why should she not be called a Lilly aswel as her husband seeing shee is holy and righteous with the proper holinesse righteousnesse of him 1. Cor. 1.30 and consequently of a most sweete sauour in him 2. Cor. 2.15 Such then is the true Church through the onelie grace of god in him who beeing made true man in al and through al sinne onelie excepted maketh her conformable vnto himselfe by consequent euerie of the faithful chaunging the flesh into spirite that they maie bee al made one spirit in him 1. Cor. 6.17 this is I saie this true Lilly and therefore it followeth that wee must hold her for a false and bastard plant which sauoreth not but of her wild and stinking nature or happilie thinketh to muske and perfume her selfe with that which she falsly calleth her merites or the merites of Saintes Phil. 3.9 much lesse are they this Church who by their wicked and detestable life are abominable before God and men 1. Cor. 6.10 vnto whom the Gospel is turned into the sauour of death 2. Cor. 2.16 8 But that which is after saide namelie that this Lilly is among thorns giueth vs to vnderstand what the condition of the Church here below is to wit a lamp shining amidst the darkenes of this world Phil. 2.15 or as a sheepe among the wolues Mat. 10.16 in a woord as a florishing plant in the desertes full of millions of croked bryars and thornes beeing notwithstanding of a most sweet smel amongst al stinking and venemous plantes Neither are these thorns onelie round about this faire Lilly but thrust themselues into her and seeke to choke the Lilly and her flowers Naie which more is these thornes shal not be rooted vp vntill the latter daie as is declared by the parable of the tares Matt. 13.24 yea besides this euerie one carrieth in his hart the remnant of these thornes as incredulitie which seeketh to chooke faith distrust sighting against hope in a woord the flesh resisting the spirit in which combate we feele many great and greeuous pricks Matt. 13.22 Gal. 5 17. Rom. 8.23 Such therefore is the condition of the Church and of euerie member thereof as continuall experience witnesseth whereof it was necessarie we should bee put in minde and warned to the end wee should not thinke that we can bee the Lilly which is liking and smelleth sweete vnto the men of this world but contrariwise that we should make our account betimes that the more we be changed into true Lillies by the grace of God the more wee shal displease the hogs and dogs of this woorlde to whom nothing is sweete but that which is filthie and vncleane the enmity of God and the world being perpetual 9 Hereon ought amongst all others those sages and politique wise especially to thinke who imagine they can finde a means to agree light and darknes together No no a man cannot faithfully serue two contrarie masters If thou wilt bee this sweete Lilly thou must be assaulted with thornes and neuer agreed and become one with them except thou wilt bee burned togither with them But what The mistes cannot hinder the sunne from rising to make a distinction betweene day and night Darknes cannot let the moone and the stars to continue such as they are although sometimes the vapours be so thicke so grosse that they who are below are depriued of the sight of their clearnes and brightnes euen so must we bee children of the light in the middest of the darknes of this woorld as the land of Gosen enioyed the light of the daie when the greatest part of Aegypt was couered with thick and palpable darknes Exod. 10.13 Wee must bee children of the light to force the most wicked to acknowledge in vs the father of light Mat. 5.16 and to conuict the froward and wicked woorld Phil. 2.15 Let the world therefore continue remaine as long as it will a cursed ground for which Christ praieth not Ioh. 17.9 ful of bryers and thornes whereof wee must take good heede that we be not pricked But cōtrariwise though we are in the midst of it let vs not stand to communicate with his vnfruitful works 1. Cor. 5.9 and Ephes 5.11 but let vs bee and continue fruitfull trees strong Palmes fragrant Cedars smelling sweete and pleasing the Lord encreasing and florishing from daie to daie vnto the glorie of God Let vs praie our good God and father of his great grace and mercie to perfect in vs his holie work hee hath begunne to the end wee maie seeke for and finde in him our whole repose and contentment without beeing deceiued and seduced by the vaine shew and appearance of this world but that rather following the example of Moses the faithfull seruant of God the reproch it selfe of Christ be more precious vnto vs then al the riches and treasures of Aegypt Heb. 11.24 that in the middest of this stinking and contagious world wee maie bring foorth fruites of a good and sweete smel vnto him who hath transplanted vs out of the world in his holy house And because that hitherto contrarie vnto our dutie wee haue beene and yet are negligent forgetfull and vnthankfull in this behalfe let vs craue at his hands mercy and forgiuenesse as followeth Almighty God c. THE SEVENTEENTH SERMON Our helpe be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 3. and 4. verses 3 As is the Apple tree among the trees of the forrest so is my Welbe-loued among the young men I haue earnestly desired his shade I sate downe and his fruite was sweete vnto my mouth 4 He brought me into the place of the banquet and his banner ouer me was Dilection or Loue. 1 Wherefore the Bridegroome is likewise compared vnto a tree which beareth fruite 2 What the forrest of this
sow to plant to water the field into which they are sent in asmuch as they preach the word administer the sacramentall signes but who is it that disposeth and fitteth the land which of it selfe is barraine and stony to receiue the seede Who maketh it to grow to bud forth to florish to beare fruite The onelie sonne of righteousnesse the onely appointed Prince and Sauiour to giue repentaunce and remission of sinnes vnto his Israel Act. 5.31 What is then the vse of the word To signifie vnto the soule of man by the eares that wherefore the woords are in euery language and toung ordained and nothing else in such wise that in respect of them who haue not the vnderstanding of the toung in which a man speaketh and of them which well vnderstand the toung but haue not receiued of God the capacity of vnderstanding to discerne and like of that which soundeth in their eares this word hath no more efficacie of working vnto saluation then if one should speake vnto a deade man And the sacramentes what vertue haue they To represent vnto the eies that which the sacramentall promise saith vnto the eares and nothing else What doth then the water of Baptisme doe in the administration thereof It testifieth vnto the eies and other the senses of him which is Baptised being come vnto age that as the common water washeth away the filth and vncleannesse of the bodie so Iesus Christ hath by his death and passion washed awaie and done forth al our sinnes and purified and clensed vs from our corruption to glorifie vs one day in life eternal This is it I saie which it testifieth and witnesseth vnto vs not that it cā cause any thing to be perfourmed in vs vnto farther sanctification or produce anie thing in vs in that behalfe as beeing therfore called sacred holy not that it hath anie more puritie or holinesse in it selfe then common water but onelie because it is appointed and dedicated vnto this holie vse to be an holy heauenlie and spirituall testimonie of our sanctification by the ordinance of God The like is to bee said of the sacramentall signes of the holy Supper of the Lorde to wit that the bread and the wine are holy and sacred testimonies ordained of God to witnes vnto our eies things inuisible and such as are effectuated and wrought in vs by the onelie working and power of the holie Ghost namely that as receiuing bread and wine corporally for the norishment of the bodie and mainteinance of this corporall life so embracing by faith our Lord Iesus Christ true God and true man he is made ours and wee are made his most nearely and straitly by a spiritual communication which we haue with him and by the true iuyce of spirituall and eternall life and nourishment which we draw from him to the end to liue eternallie in bodie and soule with him when this blessed and happie daie shall come I saie therefore againe that to attribute anie inwarde vertue and power vnto the woords though the wordes be such as are ordained by God and pronounced in his name semblaby to attribute anie vertue vnto the administratours of the woorde or of the sacramentes yea farther to attribute anie spiritual force of woorking vnto the sacramental signes is a most open and detestable not onelie superstition but also Idolatrie 5 To come now vnto the speach of our spouse knowing this she desireth both hands that is to saie the power and vertue of her Bridegroom to make that wine and those Apples profitable to her and by this meanes to cause her spirits to come againe vnto her Secondlie shee therefore desireth this because shee knoweth that if the second grace accompanie not the first and the third the second and so on vnto the end nothing would bee perfected and effected in vs and we would incontinentlie vomit vp againe the meate and drinke wee receiued with how good an appetite so euer wee first sauoured and ate it and so our latter estate and condition should bee worse then the first and from sounding wee should fall into an vtter fainting and giuing vp the ghost And therefore if we wil be this true Church there is no thinking of our selues proper and able men straight way when we haue receiued a little and so content our selues with that measure of faith we haue though we had an hūdred thousand times more then wee haue but we must haue a perpetual appetite desiring that which wee haue alreadie to the end it may be stil continued encreased in vs crauing of God new strength and that it would please him not to lead vs into tentation but continue to sustaine and hold vp with one hand our weake and heauie head embracing with the other hand our hart and our wil altogither fainting and languishing naie for the most part of time rebelling against him to the end that beeing fortified in all the faculties and actions of the bodie and soule and so strengthened throughlie in bodie and soule wee may end our course happilie and receiue the crowne which he hath prepared for vs. 6 It followeth now to see how the spouse being by means of that wine and those apples come vnto herselfe is in this place proposed vnto vs as it were in a deepe rest not of a sleep which would bereaue her of al manner of feeling of that good which she receiueth in this feast as we see how that natural sleepe is no other vnto vs thē the Image of death hindring the actions of al our senses albeit that God hath ordained it for the refreshing and strengthening of our poore bodie which hath need of this comfort and would not otherwise be able to indure continue in his daily trauell But we must vnderstand by this sleepe of the spouse that happy repose and contentment which euerie faithful soule enioieth being sequestred from all earthly cogitations and thoughts to be occupied onely in the good digesting of that which it hath eatē in this feast to be thereby nourished that is to say of that which shee hath learned and receiued in the Church of the Lorde hearing his woorde and receiuing his sacraments euen as after corporall repast a man quitting and laying aside all his corporal actions setteth himselfe to sleep to digest that which he hath eaten and dronken thereby to be preserued susteined This repose thē is nothing els but that meditation whereof it is spoken Psal 1.2 and Psal 16.17 And elsewhere in many other places whereof we haue excellent examples in the Canticles or songs of Samuels mother 1. Sam. 2.1 and of Dauid 2. Sam. 7.18 of Zacharie of the virgin Mary of Simeon Luk. 1. and 2. For so farre is it that this sleepe causeth the saints to loose their speech that contrariwise it is it which openeth their mouth not to talke as in a dreame but to speake as being rauished into heauen This is it which we see happened vnto Saint Peter
in the history of the transfiguration of the Lord hauing his eies dazeled with the appearaunce of his glory Mar. 9.6 7 Now as it is not in the power of men to giue vnto vs this repose and rest Ioh. 14.27 so neither can they take it from vs. True it is that Satan troubleth it and cutteth it off so much as he can and wanteth no helpes yea of our owne selues in this behalfe and to this purpose But yet notwithstanding it is not in the power of any to trouble vs except when how farre it pleaseth God they shall doe it This is it which we are heere to learne touching the expresse charge the Bridegroome in this place giueth vnto the daughters of Ierusalem that they trouble not this rest of his spouse but suffer her to sleepe quietly so long as shee will Wherein we haue first to marcke diligently this continuall perpetual prouidence of him of whom it is saide that hee that keepeth Israell doth neither slumber nor sleepe Psal 121.4 And therefore it is vnto him we must make our only repaire and refuge saying with the same Dauid I will laie me downe to sleepe wil not wake for the eternall wil defend me Which he doth not only then when in despite of the Diuel al his complices wee haue some rest as wee may say that for these fifty yeares or thereabout it hath pleased God to continue it vnto vs in this place and as it is said Psal 23. to feed vs in al aboundance with his heauenly foode in the sight and view of all the enimies of his trueth but also principally in the most rough tempestes of tryals that we might say with Dauid he hath hid me in his tabernacle in the time of aduersitie according vnto those wordes with which the Lord cōforteth his church Esay 26.20 Arise my people enter into thy secret chambers and shut the dore vnto thee hide thy selfe for a litle time vntill the indignation be ouerpassed It is the Lord then who giueth this true repose and rest vnto his Church and who defendeth it so farre as seemeth expedient vnto his blessed will 8 But what are these daughters of Ierusalem which are thus adiured in this place Some take them to bee the damsels of the spouses traine as if a man should say vnto the waiting gentlewemen of a Queene take heede you awake not your Lady Mistresse But it were needlesse to vse so solemne a charge towardes such persons and it seemeth rather that this is spoken vnto them who would not faile to trouble this repose and rest if so be they were not hindred The Bridegroom therfore in this place calleth them daughters of Ierusalem whom the spouse before Chap. 1.6 calleth not Her sisters but Children of her mother namely those which are in the Church but not of the Church as S. Paul putteth a great differēce between the circūcised without the circumcised within Rom. 2.18 saying that al are not the children of Abrahā which are of the posteritie of Abrahā Rom. 9.7 These are therfore they vnto whō the Bridegrome giueth this charge as vnto those who are the nearest therfore the most dangerous enemies of the Churches rest as experience hath dayly shewed yet euery day stil sheweth thē to be For who are they who at this daie doe most hinder the aduancement of the kingdome of God and that the Church ioyeth not in this rest They are neither Iewes nor Turkes which so much doe it in comparison of them who call themselues the Catholique Church naie the chiefe pillers thereof together with certaine cursed Apostates and heretiques gone foorth from vs because they were not indeed of vs 1. Ioh. 2.9 but what God brideleth them notwithstanding then so far as is behooueful expedient as it is said in this place 9 As for the Roes and Hindes which are heere taken to witnesse of this charge besides that this maner of speech is agreeable to the whole tenour of this Canticle in which this mutual discourse is represented to be had between those which are in the fields it is no new thing that the Lord and his seruants take to witnes against men al sorts of creatures as the heauens and earth Deut. 32.1 the oxen the stars Esai 1.2 the cranes the storcks and the swallowes Ier. 8.7 yea the mountaines the foundations of the earth Mich. 6.1 As in deed there is no creature high middle nor lowe which demaundeth not vengeaunce of God against such as are rebellious and disobedient vnto his commandementes Rom. 8.21 Yea when it pleaseth God hee maketh them executioners of his iudgementes as appeareth by the sauadge and cruell beastes of which it is spoken 1. King 13.25 and 2. King 17.25 euen the verie frogs and flies as appeareth by the plagues of Aegypt so that it is verilie a terrible thing to fal into the handes of the liuing god And with this are they especially threatned who are the perturbers troublers of the church otherwise called the annointed of the Lord Psalm 105.15 and which are heere named the Bridegroomes loue a woord most sweete pleasant and amiable O wretched and wretched againe is he who refuseth to haue his part therein especially now when the sonne hath reuealed vnto vs al the secretes of our saluation as vnto his frindes and not as vnto his seruantes Ioh. 15.15 yea hath confirmed and ratified vnto vs this infinit Loue and Dilection of his by giuing his life for vs. 10 But what meane these wordes which follow vntil she wil be awaked For can the faithful soule be full of this sleepe and desire to be awaked out of it Certainlie Saint Peter had no such meaning in the historie of the transfiguration but rather desired he might stay continually in the mountain I confes therefore that such a meditation and as it were such a retired contemplation of euerie faithfull soule is a thing altogether incomparable in respect of anie thing in this woorlde besides whereof Dauid may be a witnes Psal 63.6.7 But notwithstanding seeing the members of the Church ought not onlie to receiue this nourishment to be thereby sustained and nourished but also to imploie themselues to the vse and seruice of the whole bodie there is no talke of being alwaies continuing in this contemplation but we must come also vnto action and trauaile daie and night euery man according vnto his vocation And therefore these good fathers who so sequester themselues from the world that in the end they haue neither serued to their own others profit haue greatlie abused themselues So wee read that Iesus Christ the true and perfect patterne of Christian life withdrewe himselfe aside at euening into some secret place but he emploied al the day in going vp downe in teaching and doing of miracles yea busying himselfe so far as that he forgate his meate Mark 3.20 Saint Paul also knoweth not which of the two he should chuse
namelie either to be dislodged out of this bodie which he especially desired or to remaine in it Phil. 3.23 and that to trauel night and daie both publikely and in priuate houses Act. 20.20 And this is the cause why the Bridegrome would haue his spouse to take her rest and that soundlie and so far as to be satisfied therwith and no man to trouble her repose except the Bridegroome would so haue it and appoint it For it is for him alone to wake her as he saith afterwardes and her selfe also desireth no more rest then it pleaseth her Bridegroome to graunt her 11 And thus you see in summe what wee are to learne out of this most excellent place of Scripture full of singular Doctrine namely that it is in God alone in whom we must seeke after our true felicity hearing and meditating day and night his holy word depending on his prouidence protection vntill wee be gathered together in his euerlasting kingdome where this holy and perpetual marriage shalbe consummated and ended Let vs now with hart and mouth pray vnto him for his grace saying as followeth Almighty God c. THE NINETEENTH SERMON Our help be in the name of God c. It is written as followeth in the second Chapter of the Canticle of Canticles the 8.9 and 10. verses 8 This is the voice of my welbeloued behold hee commeth leaping ouer the mountaines and skipping ouer the hils 9 My welbeloued is like a Roe and like an Hind-calfe Behold he is behind our wall looking through the window and shewing himselfe through the lattise 10 My welbeloued hath spoken vnto mee and saide Vp arise my loue my faire one and come thy waie 1 Three great abuses committed in contemplatiue life falsly called religion 2 It is from the voice of the Bridegrome that this desire proceedeth of putting our selues into the waie and going forward in our vocation 3 Application of this doctrine vnto the Church of Geneua 4 The more then marueilous diligence and carefulnesse of this Bridegroome to runne vnto his spouse 5 A comparison of this diligence with our sluggishnes 6 The first high mountaines which satan and his complices haue reared to keep the spouse from her Bridegroome which the Bridegroome mounteth readily ouer without staying a moment 7 Other exceeding rough and craggie mountaines of our sinnes and iniquities trauersed also ouer by the Bridegroome 8 The Bridegrome hath also taken vpon himselfe the bottomlesse gulfe of the curse of God his father to run vnto our deliuerie with this burden on his shoulders 9 The difference betweene the new and the olde couenaunt represented by the similitude of a wall and of a grate or lattise 10 This Bridegroome hath neuer beene dumb and the abuse committed in this behalfe in the false Church 11 The woorde of the Bridegroome serueth to no purpose if men harken not vnto it and if they awake not themselues in deede 12 Wherefore this spouse is called the faire one opposed vnto her which is nothing but painted 13 The true spouse is neither called nor goeth else whither then vnto her bridegrome onelie 14 The Bridegrome must come vnto vs to cause vs to come vnto him 15 The Bridegroome neuer came vnto his spouse or at this day presenteth himselfe vnto her to stay her here below but euer called yet calleth her to heauen the great abuse of them which look for him at this daie corporallie in the earth 16 These words come thy waie ought to serue vs for a summe and abridgement of the whole doctrine of saluation and to teach vs the end of the whole life of a Christian WEE haue left the spouse in the repose and rest of her meditation rauished as it were altogether in an ecstasie out of which her repose she is now awaked by the Bridegrome notwithstanding not to trouble her but to leade her as it were out of one pleasure into an other The like commeth to passe after naturall sleepe which being taken in sufficient measure refresheth a man raiseth as a man would say new forces in him as contrariwise the same if it passe exceed a mean breedeth first in a mā a lazines sluggishnesse finally draweth a man into a bad naughty custome So is it in this spiritual rest which the soule being withdrawen aside by it selfe to meditate on the graces of God and to be occupied in praier in his secret chamber Mat. 6.6 enioieth bee it by day or by night according vnto the example of Dauid in many of his Psalms But if of this meditation a mā wil make a contemplatiue life faslly called Angelical he committeth therein two notable faults which by litle and litle come at the length to a third which is vtter perdition and destruction of himselfe For first a man departeth withdraweth himselfe from the principall dutie of a Christian which is to serue his neighbour according vnto his vocation which cannot bee doone if a man sequester himselfe from men and imploy not his minde in any other actions then such as are specially and particularly belonging vnto himselfe whereas wee ought to apply al the knowledge we haue in humane or diuine thinges vnto the mutuall profit and aduancement of one an other Secondly by such a kinde of continuall contemplation it is vnpossible but a man will become at the last sottish and fantasticall especially if vnto it bee added an austerity of life without meane and good measure and at last after that a man hath besotted himselfe with such a dreaming and fantasticall kind of life he beginneth to perswade himselfe by little and little not only in that false and damnable opinion of merite but also finally that he is arriued to the greatest perfection that may be nay gone beyond Paradise it selfe I let passe to speake of the notable hypocrisie and other most stincking filthinesse which is hidden vnder the cloke and colour of this kind of life which falsly appropriateth to it selfe the name of Religion For proofe of this let vs look no farther then first vnto the doting dreams which are found aswel in the legendes of these holie fathers as also in the writings of certaine contemplatiue doctors and after that vnto the abuses with which this kinde of vermine hath filled the whole world and poysoned especiallie al Christendome in such sort that the Popes thēselues haue been forced and constrained to decree that there should be no more new orders of monks set vp as that decree made expreslie to this purpose in that great Councel of Lateran vnder Pope Innocent the third An. 1215. may witnes And yet for al that behold yet a new swarme of locusts the order of the Capuchins of those shamelesse companions which attribute vnto thēselues the name of the companie of Iesus which are within these forty yeares crauled out of the bottomles pit to happer and swarme throughout the worlde which indeede deserueth nothing else but to be broused and bitten
with such caterpillers 2 But let vs go out of this sinck and return vnto this spouse who is now awaked by her Bridegroom and inuited and called vnto the other part of Christian life that is to saie the other kinde of conuersing with her Bridegroome namely vnto the practise of that which she hath learned and meditated For what is this else to rise and to take her waie to come vnto him but to order and direct the course of her life according vnto her vocation conformably vnto the commaundementes of God Thy woorde saith the Prophet Psal 119. v. 105. is a lanterne vnto my feete and a light vnto my going And this is the reason why we are warned to walke in his waies and wherefore Iesus Christ said Walk while you haue the light But how shall they march forward and walke who haue no legs Trulie this must bee by him and by no other who giueth eies vnto the blinde and straightneth them whose limmes are crooked Psal 146.8 vnto whom the Prophet said Teach me thy right waies And this is the very cause also why the spouse in this place confesseth that shee was awakened by the voice of her Bridegrome and not of her selfe For if wee cannot of our selues praie as we ought Rom. 8.26 howe can it proceed of our selues either to wi◠or to do Phil. 2.13 But this voice must also be heard receiued by his grace who openeth the heart to hear wel Act. 16.14 as this spouse in this place witnesseth shewing that shee is the true Church according vnto the saying of Iesus Christ that his sheepe heare his voice not the voice of a straunger Ioh. 10.3.5 In a word therefore we would neuer come vnto him naie neuer so much as thinke to goe vnto him if he came not first vnto vs to warne vs thereof naie to forme in vs the desire of going vnto him and which more is if he accompanied not this grace of going vnto him with a second grace of blessing and effecting in vs this desire of going vnto him to the end that that might bee accomplished in vs which he saith by his Prophet I haue made my selfe to be found of them who sought not after me Esai 65.1 3 And neede we go any farther then vnto our selues who are here to verifie this doctrine Behold vs a multitude assembled partly of originary inhabitants borne in this place partly also and that too for the most part gathered together out of many nations of the East West South and North. Dare the borne-dwellers of this Citty say that themselues did first seeke after this bridegroome Or not contrariwise that he came and sought them Nay must they not confesse that the Bridegroome hath espoused them by plaine miracle bringing them an happy freedome both temporal and spiritual wherein he stil maintaineth them to the woonder and admiration of the whole worlde And as for vs who are here gathered together from out of all the quarters and corners of the world if we consider euerie of vs out of what bottomles gulfe and dungeon he hath drawen vs and when and howe must wee not saie vnto him Lord vnto thee be glorie and not vnto vs But alas what shall become of them who hauing heard his voice and hauing giuen their word also they would goe into the vineyard nay haue gone into it haue there become deaffe and wicked workers Shal he not say vnto them Depart from me ye workers of iniquitie I know you not 4 Nowe though this bee a benefit altogether inestimable that it pleaseth the bridegroome to awaken his spouse to the end himselfe might teach her make her a better hus-wife in the house of her Bridegroome yet what is this in respect of the extreme carefulnesse and diligence which hee vseth in this behalfe He mounteth saith the spouse ouer the mountaines and skippeth ouer the hils like a Roe or an Hind calfe And what vnderstanding of man is able to comprehend so great a loue and good-will His sheep are wandred and straied of themselues and behold the sheepeheard who runneth after them and there is neither rocke nor torrent mountaine nor valley which can stay him from passing ouer vntil he finde them to bring them backe againe vnto the fold And what manner of sheepe I pray you Mary such as are stubborne and rebellious and seeke themselues after the wolfe so little account make they of the sheepeheard And of what sheepeheard Of such a one as hath no need at al of the sheep who neither feedeth himselfe with the flesh nor clotheth himselfe with the woll of them and which of themselues can bring no other thing vnto their sheepheard then al maner of filthinesse vncleannesse yet are sought after of him notwithstanding ouer hill and dale of him I say who neither hath any neede of them neither can euer receiue any commodity by them For there is nothing letteth but that this which is here spoken of this agility of the Bridegroome in hastening to waken his spouse being asleepe may not bee vnderstoode of an other sleepe then that whereof we spake before In a word if the Lord made not hast to prouide for vs who doubteth but that wee should haue perished a thousād times before we could haue said vnto him with the Prophet O Lord think vpon mine aide ô Lord make hast to succor me Psal 70.2 And therefore it is not without great reason that he vpbraideth vs with this slothfulnesse and retchlesnesse of ours by his Prophet saying I haue spoken continually vnto you from the morning vnto the euening and you haue not hearkned vnto me I haue cryed vnto you but you haue not heard me Ier. 7.13 and 11.7 5 Alas my brethren it is of vs that this complaint is made vnto whom the Lord for these eight and fortie years hath not ceased to crie but how manie are there who insteede of awaking according vnto the exhortation of the Apostle Eph. 5.8 sleep not on stil in their sinnes and vices yea so far as that they haue left no place more neither for the iudgementes of God neither for the faithfull and continuall admonitions of his seruants And yet if we wil be this true spouse of Christ we shoud doe that which is here said I meane we should assoone as the Bridegrome hath spoken saie behold the voice of the Bridegrome we should goe naie wee shoulde runne to meete him with our lampes in our handes to enter in vnto the marriage feast as it is spoken in the parable of the virgins Mat. 25. before he swear that we shal not enter into his rest Psal 95.11 6 Now to make vs the more ashamed of our slownes and sluggishnes wee must consider of this similitude of the Roe or hind-calfe vnto which the Bridegrome is in this place compared as vnto beastes of great agilitie and nimblenes especially if we take the word which Salomon here vseth not for a Roe but for a
forth out of the court of the priests but the inner court also of the Priestes distinguished from the sanctuarie all which partitions were first broken downe from the bottom vnto the top at the death of the Lord Mat. 27.31 to the end that all that which declared that the promises were not yet reallie executed being remoued the people of God should looke for a better condition Heb. 7.19 that that which separated the people of Israel from other nations of the earth beeing beaten downe all people should be blessed being made the sonnes of Abraham vnto whom the promise was made that hee should bee the father of blessing to all the nations of the earth as the Apostle declareth the same most amply and at large in the Epistles vnto the Galathians and the Ephesians 10 It is said therefore that this beloued caused himselfe to bee seene through the grates or lattise but it is also added by and by that he spake too For the true Iesus Christ is not a dumbe Idol nor a crucifixe of stone or of wood hee is not this goodly breadden god closed in the Pixe which cannot shew himselfe without he bee caried about and is dumbe and can make no complaint though the mites or the mise eate him But this is the true God which spake then in the Temple by the figures of the law and by the mouth of the Priestes doing their dutie Mal. 2.7 and in the Synagoges by the Leuits and doctors of the law euerie sabbath Mat. 23.2 Act. 13.27 and 15.21 in al places and euerie where by the Prophets aswel by mouth as also by writing Esay 40.6 Zach. 1.14 Ierem. 36.2 1. Pet. 1.11 In a woord wisedome did then cry in the streetes euen by the mouth also of the penne-man of this Canticle as all the rest of his writings doe also witnesse Prouer. 1.20 but neuer by Images or Idols which were afterward called the bookes of the ignorant people indeed books to teach them al maner of falsehood as the Prophets pronounce of them and such as transforme the worshippers also of them into Idols Psal 115.8 and 135.18 as indeede is come to passe and is to bee seene with the eie in euerie false Church of Idols The true only Church therefore is she which alone may say My welbeloued hath spoken vnto me which shee could not say neither if as the Bridegroome spake so shee also did not hearken vnto him and retained that which she heard of him without blending any thing with it or without adding ought thereto or diminishing any thing from it For the false Church vaunteth also that the Bridegroome hath spoken vnto her too but if a man demaund what it is he saide then appeareth her shamelesnesse and forgerie For as for the common sort whom they call the laity it is heresie for them to read this word in the common vulgar language as for those to whom they are to refer themselues shall a man find one man among an hundred who euer thought vpon the holy Scriptures nay hath seene so much as the couer of the bookes Indeede certaine wallet-brethren there are of whom some be chattering vntill their chappes bee made vp with the pray they sought after others of them recommend their couent to the charity of deuout people and all of them together bestirre themselues well in their businesse But where is in the meane time the word of this Bridegroome It either sleepeth or is yelled howled out censed adored clouted patched vp in a strange language and vpon some solemne daies sophisticated and quintessenced in a limbecke to serue for a correctiue in the poisoned drench of the whore O most poore and miserable conditiō But the world is worthy of such Prophets 11 I haue said that it is not enough that the Bridegroome speake but wee must hearken vnto knowe and practise that which he speaketh That is not the true Church then which staieth herselfe still here belowe and consequently goeth no farther then herselfe either in whole or in part mingling her owne merites with grace according vnto the example of the proud Pharisie Luk. 18.11 and that much lesse which either boroweth or buieth the false merits of an other which were neuer any but shee which seeketh after her whole righteousnesse life in the only free loue and dilection of Iesus Christ 12 He calleth her also his faire one and that by great reason and on iust cause For the true Church is adorned and decked with the whole beutie of her Bridegroome and therefore it is not that harlot painted with the painters pot of those inuentions whereof mention is made Coloss 2.22 as neither are those hipocrites the Church of God who are like vnto painted sepulchers faire without and ful of al stench rottennes within Matth. 23.27 Neither those who are the reformed in name but more then deformed indeede who haue put off the Pope with his superstition but yet haue not put on Iesus Christ and true godlines haue abolished and remoued the visible Idoles of wood and stone but harbour stil within themselues the inuisible Idoles the more daungerous whom they serue and honour day and night I meane couetousnesse gluttony and such other good goddesses 13 The Bride addeth and come thy waie namelie vnto mee and to no other neither in heauen nor in earth yea and that without ioining with him anie companion or fellowe collateral as they doe who worship and adore a straunge Queene of heauen much lesse making anie his superiour as doe those sacrilegious worshippers and adorers of the virgine Marie who are so impudentlie presumpteous as to crie out in their dennes of Idolatrie Roga patrem iube natum that is praie the father commaund the sonne and Iure matris impera that is command in the authoritie of a mother For this Bridegroome is the onelie mediatour between God and men not only of Redemption but also of Intercession though the Saintes which liue doe praie in common both for themselues and for their brethren And this was the practise of the whole Church from the beginning of the worlde vntil the time of the generall reuolt when it came in by litle and litle vnder colour of deuotion 14 But some man wil happily demaund in what sort this is to bee vnderstoode that hee which commeth himselfe to awake the spouse inuiteth her to come vnto him The aunswere is that wee would neuer come vnto Iesus Christ either to heare him or to practise his doctrine if as he hath loued vs first so he came not also to summon and warne vs first to follow him For if he came vnto vs to staie and abide here below with vs then were his kingdome of this woorlde but now hee ceaseth not to crie after vs to draw vs from hence on high vnto him Coloss 3.1 15 What did this Bridegroome then saie by all the auncient prophecies and shadowes of the Lawe but this Come vnto me
the Lord the goodly clear fair wether indeed began to arise which continued as it were vnto his full noone vnder Salomon who furnished the house of the Lorde both within and without with a most triumphant magnificencie at which time God graunted so long a peace vnto his Church with aboundance and plenty of all temporall blessinges and it may be that the Bridegroome setteth before the eies of his spouse that happy change of the time inuiting bidding her to awake to haue the fruition thereof As much may we and ought we to say to haue come to passe in the time begunne about these threescore yeares since the lord hauing of his infinite bountie and mercy driuen away out of a great part of Christendome the horrible and deadly darckenesse of that Idolatry brought in by the false whore with such an efficacie of the spirite of error that the greatest part of them who attribute vnto themselues the name of great Catholickes and Christians are yet therewith vnto this day enchanted and bewitched This spring-time therfore was sent by the Lord from heauen who raised vp in our time these great and famous personages in the holy ministerie of his woorde and on the other side placed in the seates of magistrates his Ezechiasses and Iosiasses who mightily destroyed the newe Baalimes and Astarothes 4 And what did they els but call and inuite this spouse being awaked to come vnto her Bridegroome and to accompany him into those goodly gardens of true delights wherof the Prophet maketh mention Psal 22.36 And we which are succeeded after them what other thing doe we but crie in your eares in the name of this Bridegroome Arise come the winter is past the goodly weather is come the acceptable time the day of Saluation 2. Cor. 6.2 But alas what shall I say Euery one playeth the deafe mā euery one is asleep euery one is shrowded nestled in I know not what retchles securitie against the which though we haue long cried yet we crie still in vaine so that the end is wee are likely to be shortlie awaked by other maner of messengers In the meane time let vs take a viewe of the excellent description of this goodly season whereof mention is made by Dauid Psal 118.24 to the end that they who haue eares may heare what the Bridegroome here saith and reioyce in this merry good morowe of his 5 The winter saith the Bridegroome is past the raine is past it is gone away We know that the winter is nothing els but the death as it were of the woorld besides that the stormie colde and the obscuritie and darknesse of the ayre couered throughout with thicke cloudes depriue men of the vse both of the heat as also of the light of the sunne The Church on the contrarie side is the kingdome of light Ioh. 5.6 and 1. Thess 5.5 And because that Iesus Christ is the life Ioh. 11.25 nay hath life in himselfe Ioh 5.26 it followeth that the church only is in life as the worlde is in death and therefore is she also compared vnto a forrest of trees not dead and such as are ready to be cut down and cast into the fire Mat. 3.10 but alwaies greene florishing and laden with fruite Psalm 1.3 yea and that when they are extreme old Psal 92.14 The reason is added in that place because they are planted by the riuers of running waters and of what waters Certainly of those which flowe forth vnto eternal life Ioh. 4.14 not of that which is in ditches and welles rising from out of the bowels of the earth but of the water saith this Bridegroome which I giue which issueth from aboue not which this sun draweth vp from the earth but sendeth down into the earth as flowing proceeding from him as it is said Psal 110.3 that the Church is borne of the dew of this morning and Matth. 5.45 beeing borne anew by the water which is from aboue which is the spirit of God Ioh. 3.15 much lesse that water which is drawne out of some standing poole or cestern but that which is most pure and most cleane Ier. 2.13 namely not the water which men haue digged in the earth but which himselfe sendeth from heauen and whereunto hee calleth and inuiteth all those who are his Esay 55.1 These things being well considered teach vs to know the true Church from the false I meane the liuing Church from the dead Apoc. 5.1 the true woord of God powred from heauen vpon the Prophets and Apostles to carry abroade and disperse it through the whole woorld Esay 2.20 Apoc. 22.2 from the false proceeding from the earth and out of mens braines Esay 29.13 and Coloss 2.22 and consequently the true christian from the superstitious and from the hypocrite 6 That which the Bridegroome addeth of flowers with which the earth is tapistred is referred vnto the same that that before beeing meant hereby the efficacie and working of the holie ghost in the Church when it pleaseth God to blesse the labour of his ministers and seruants in such sort that the whole ground of the Lord is throughout platted with flowers which cast a sweet smel euen vnto heauen being most pleasing vnto the Lord I meane in Iesus Christ saith the Apostle 2. Cor. 2.15 and not in themselues that men forge not vnto themselues merites out of the qualities of the fairest and sweetest flowers which our garden can bring though it be blessed from aboue so far is it that that ground on which the pestilent and contagious windes which come forth of the holownes of the earth doe blow can produce these flowers which are heere mentioned how euer they smel sweete vnto men who beare themselues in hand that the filth of their inuentions sauour of musk before Lorde These flowers then are such as God soweth in his ground 1. Cor. 3.9 namelie by the ministerie of such as hee hath ordained to plant and to water 1. Cor. 3.16 for which cause the Apostle calleth the Philippians his ioie and crowne Philip. 4.1 7 For who else soweth these flowers but the Lorde who sendeth them from an high by his most precious woorde dispensed and administred by the order which hee hath established Esai 5.2 namelie vnder the Lawe in that magnificent temple togither with all his furniture and prouision by that so wel ordered armie of the Priestes and Leuites in that magnificencie which is particularlie painted out vnto vs in the first of the Kings the first of the Chronicles wherunto we must adioine the wisedom of Salomō which gaue his shining brightnes vnto the ends of the world accōpanied with al other blessings of God by which his people became admirable wōderful to al the natiōs of the earth But yet were al these flowers nothing in comparison of the ministery of the gospel committed first vnto the Apostles Euangelists his most excellent and diligent planters and sowers 1. Cor. 3.9 by whom the garden-plat as it were
points of aduancing the good hindering the il by a watchful naie continuall care and prouidence handling the sworde of the word of God with the right and the left hand as occasion requireth as wel in general vnto the whole flock as also by diuiding it particularly to euerie one as it is written Act. 21.31 and 2. Tim. 2.15 Go to then saith the Bridegroome in this place yee Gardiens keepers of my vineyard be you continual in chase of these hurtfull beastes and leaue not vntill you haue rid and freed my vineyard of them And by what means Marie setting the toiles and pitching the haies of the word of God to catch and entrap them therein shutting them vp in their dens and caues by this woorde also compared vnto fire consuming the chaffe of falshood and lies and if they will not bee taken and tamed and transformed into sheepe chasing them awaie and driuing them out of the flocke 1. Tim. 1.20 and so leauing them vnto the iudgement of him who iudgeth those who are without Tit. 3.20 and 1. Cor. 5.13 Asmuch is to be sayd concerning other foxes who by their scandalous maners wicked examples wast destroy the vines in like maner especially the tender ones which sort of foxes are otherwise called scabbed sheep compared vnto leauē which sowreth the whole lump of which the Apostle giueth vs a rule in the person of the incestuous 1. Cor. 5.5.11 And these are the chief and principall hunters of these foxes and young cubbes For it is properly by the spirit of the Lords mouth that the vineyard of the Lord is planted husbanded and preserued 6 But besides these vnto whom properly this charge appertaineth there are yet other hunters in the vineyard of the Lord who ought to trauell no lesse in this hunting to wit the magistrates aswell soueraigne as other called also seruantes of god established in autority girded by him with a bawdrier Iob. 12.18 Rom. 13.1 to the end they should mantaine not only honesty of life opposed vnto all violence and dissolution but to the end that God may bee knowen and obeied by the establishment and maintenance of the true seruice of God which is called Piety or godlinesse 1. Tim. 2.2 These are they therefore who should with al their power which God hath giuen them vphold maintaine the holy ministery seruice of God as wel in the purity of doctrine as also in the discipline of the Church each conformably vnto the word of the Lord witnessed by the writings of his Prophets without either adding any thing thereto or diminishing ought there-from and consequently bridle as much as in them lieth and also punish according vnto the exigence of the case the open and conuicted wicked and incorrigible perturbers of that which is the true Archpiller and foundation of humane society namely the purity and exercise of true religion and all this they should doe by the order which God himselfe hath established not medling with that which appertaineth vnto the pastors and auncientes of the Church and the holy ministerie like vnto Vzzias 2. Chron. 26.19 Matth. 20.25 and Luk. 12.14 pertaining also as little and lesse a great deale to the pastors to intermedle with ciuil Iurisdiction and temporal as they call it as vnto the magistrates to administer in the Church the word and the sacramentes The magistrates on the other side must take heede how they make Lawes to bind the conscience or take vpon them to sette vp a gouernment of the house of God according vnto their owne wisedome and aduice which thing appertaineth vnto God alone who hath ordained deliuered and enregistred his inuiolable lawes in his holy Scriptures as wel of the olde couenaunt which dured but a time as of the newe which shal continue and endure vnto the end of the world Which if it had beene well obserued or if it might bee redressed at this day then verily we should see the Church of God so reformed as it ought to be as we see how the holy Kings gouerned thēselues in this point as Dauid and Salomon who euer tooke counsel of the mouth of the Lord and did according thereunto without passing of their boundes The like did Asa 2. Chron. 15.12 and Iosaphat 2. Chr. 17.7 and 19.11 and Ezechias and Iosias as their historie declareth 7 But wil some man say is this enough to say Take vs those foxes seeing there are so and so many sortes of them and that they who should be the hunters and takers of them are often times themselues the most dangerous foxes and wolues of al Mich. 3.3 Act. 20.29 I answere that it is enough to saie take them seing this word proceedeth out of his mouth which in speaking giueth vs the abilitie efficacie of executing that which he commaundeth as experience hath alwaies declared the same being neither the wilines of those foxes nor the violence of those Lyons Tygers euer able to hinder the conseruation or restauration of this vineyard whē the time therof was come this heritage possession which reacheth from one end of the world vnto an other being giuen vnto this Bridegrome for euer Psal 110. whose kingdome by consequent which is this vineyard remaineth for euer although that vntil that later daie in the which the Angels shall rid this vineyard of brambles and briars and shal faggot them vp and cast them into euerlasting fire Matth. 13.41 when God shalbe all in all 1. Cor. 15.25 it be in danger still to bee thus assaulted but yet so that not one good and true plant of this vineyard can be taken away and rooted vp Ioh. 17.12 189. 8 And this is the cause why the spouse addeth this verse full of incomprehensible comfort and consolation saying The Bridegroome is mine and I am his For what a treasure is this This is the only sonne coessential and coeternal with God the father in asmuch as he is God and in asmuch as he is man the perfit of perfits he in whom the father is fully pleased contented in whom are al the treasures of knowledge and vnderstanding and who hath a name aboue al names hauing power in heauen in earth and who is so good so mighty so rich as he And we what are we conceiued and born in sin not able of our selues to think on that which is of God in respect of our saluation but culpable of iust and eternal malediction Who can therefore conceiue of such a bountie liberality either in respect of the giuer or in regard of that which is giuen or in respect of them vnto whom it is giuen He who is the giuer thereof hath all the reason in the world to hate him on whom he bestoweth this exceeding treasure the gift is no worldes-good but the giuer himselfe hee on whom the gift is bestowed is not only vnworthy thereof but worthy of the cleane contrarie All which circumstances beeing well considered ought so to moue the
the pillow but in general there where the pot seethes is our holy mother the Church In a word if you will beleeue them the gilden steeple of S. Peter at Rome the chair wherin they say he sate are the essential immutable necessary infallible visible marks of the true religion of the Church which they cal Roman Catholick that is particular vniuersal both togither Al this foūded if you wil haue me say that which is vpō this repose of too great an ease But to bring farther asleep those who are already brought asleep there are no faire pretences wanting of the excellency of S. Peter among the rest of the Apostles which they turn into a principality afterwards for that Saint Paul so highly commendeth the faith of the Romanes of his time as if their successors were like vnto them Besides this they alleadge the preeminencie which the Bishops of Rome had aboue others which wee know well enough proceeded partly vpon the autority of that City as being the head cittie of the whole Empire which preeminencie was also maintained by the godlines and constancie of the Bishops there the notable examples of their martyrdomes partly also beeing afterward autorized by the first councell of Nice vntill such time as the persecutions ceasing and ambition together with wealth riches encreasing euery one sleeping soundly in their peace entred in place of doctrine doting dreames so that finally the poore spouse at her awaking found herselfe in a most wretched miserable estate in which shee yet continueth to this day persecuted in so greeuous manner as shee is by the officers of the whore who hath taken her place while she slept so quietly as it was also expresly foretold of the Church of Rome both by Saint Paul and also by Saint Iohn in his Apocalyps if we wil credit in this behalfe the most auncient expositors Greekes and Latins And as it is come to passe by a more thē admirable prouidence of God herein the Italians thēselues whose poems rimes are at this day printed song in Rome cal her Babylon ful of couetousnes impiety the harbour of the wrath of God the temple of heresie besides that common experience maketh the same most plaine euident vnto the eie of those who are not vtterly blinde Neither is it in our time or our fathers time onely that satan hath first begonne to deale in this sort For behold how the gouernours of the Church successours of Aaron together with the people bewitched in like maner and enchanted replied vnto the seruantes of God reprehending their falsehood in doctrine and corruption in maners the Temple the Temple the Temple of God Ierem. 7.4 that with as loude a cry as that seditious Demetrius cried caused to be cried in Ephesus the Temple of the great goddesse of Diana of the Ephesians yea caried headlong with the same lying and murdering spirit being no other difference at all betweene them then this that the Iewes abused a good ground and principle for indeede the Temple of Ierusalem was built by the commaundement of the Lord and vnto the Lord which could not bee said of the Temple of Diana built by the suggestion of Satan vnto a false goddesse all comming notwithstāding to one end seeing the Temple built consecrated vnto God was become the place where his holy name was most vilanously polluted and abused This is it which wee are taught in this place by the verie confession of the spouse herselfe seeking after her Bridegrome and not finding him in her bed where the Bridegroome without going far from her had laid her as we haue seene in the Chapter going before And how came this to passe Vpon no other thing but that the spouse fell asleepe in this bed on which notwithstanding she was laid downe not to sleepe but only to rest herselfe and that continuing stil watching And yet neither if we continue so can we deale so wel and so diligently that there be no default as wee shall afterwardes see What other thing then can happen but an extreme desolation when men fal asleepe vpon their ease and quiet and especially when they of all other are the fastest asleepe who should watch for themselues and for others Matth. 13.25 But from whence is the fault Not on the lords side but on the wretchednesse of man who cannot order himself aright neither in prosperity nor in aduersity not in pouerty nor in wealth abundance And if we compare both these extremities together we shall find both by reason and by experience that the waie of peace and rest accompanied with prosperity aboundance is the more dangerous For aduersity and neede stirreth vp and awaketh the most senslesse and sluggish to thinke on the remedies thereof whence it is said that Necessity hath beene the occasion that artes and sciences were found out and inuented but prosperity and aboundance bring the best asleepe witnesses whereof may be Adam and Eue before their miserable fall and Salomon who was so wise in a word the whole historie of the Church truely Christian Apostolicall and Catholique which florished vnder Saint Peter and Saint Iohn who had neither gold nor siluer Act. 3.6 but distributed vnto others in midst of their pouerty from the break of daie vntil night the true riches which God had committed vnto them Act. 5.21 vnder S. Paul who liued and nourished others by the labour of his handes preaching vnto them daie and night and that with teares Act. 20.31.34 whereas afterward vpon the peace which Constantine graunted it accompanied with wealth and aboundance the mother of ambition and dissolution it neuer ceased vntill this daie to decline touching heauenly celestial things though in respect of the world it haue growne great and mighty For how can the kingdom of God and the kingdome of the world agree together Luk. 18.36 Things so contrarie one vnto the other Iam. 4.4 Thus you see then in what sort a sweete repose and rest bringeth asleep not this man or that man but the whole Church considered in a generality that in lesse then a turne is she turned and wandred away from her Bridegroome 2 But the Bridegroome who can neuer vtterly forget his spouse no not whē he hath for a time in his iust iudgemēts cast her off left her as it were to the wide world findeth alwaies means to awakē her to forme in her a desire of returning again to find him as it is said Deu. 32.37 1. King 8.46 which is here declared vs by the spouse saying that she sought him And how could this be if she were not first gone from him afterwarde come againe vnto herselfe to thinke to seeke after him And that by his meanes who speaketh within and saith Awake thou which sleepest Eph. 5.14 and Esai 26.19 And here wee must put a great difference betweene that sort of waking which is proper vnto Gods elect and
the aboue named scriptures and writings of the Prophets and Apostles vnto whom wee are no lesse forbidden to adde then to change and diminish seeing they containe the whole Counsell of God touching our saluation Ioh. 15.15 and Act. 20.27 And to the end no man reply that al was not written which the Apostles taught let vs answere this lie first with that which is said 2. Tim. 2.17 where Saint Paul requireth nothing besides the scripture to make the man of God perfect complete Secondly let these goodly vnwritten doctrines and verities forsooth be compared with the scriptures and the day wil condemne this darckenesse Thirdly alwaies and as often as there are diuerse interpretations found of one and the same place let vs know that this commeth to passe partly because euerie one hath not one and the same measure of vnderstanding and partly because the scripture is so plentifull in all trueth that of one and from one only place a man may drawe diuerse expositions which may be al of them notwithstanding conformable vnto the trueth of edification euerie of which may as occasiō serueth be profitable But whē the interpretations are so repugnant that it must needs be that one or more of them be false then if we conferre other places therewith so expound Scripture by Scripture as Iesus Christ teacheth vs by his own example Mat. 4.6.7 as the ancient Councels haue doone hauing by this only most true and most assured means conuinced al sorts of false allegations of heretickes if withal we refer the whole vnto the correspondencie of the articles of our faith which we call our Creede the summary abridgement of euery fundamentall point of Christian doctrine religion there is no man can bee deceiued no not the simplest Idiots of all except they will needs deceiue themselues I mean if so be they bring with them a docible and teacheable mind and a desire to bee taught in all humility according vnto that which is said of the writtē word of God Ps 119.8 Esa 55.1 And thus you see how folowing the exāple of the true Spouse that is searching Iesus Christ in his owne home we shal find him neuer be deceiued 4 But what is it to find him if a man seaze not on him And what is it to seaze on him if a man hold him not fast to enioie him Verily no more to purpose then if a mā should find good meat and not touch it or put it in his mouth and not swallow it or swallow it and not digest it And alas howe many such guestes are there in the woorlde For to let passe those who vouchsafe not to come vnto this banquet and those also who not only enter not them selues into it but hinder also others from entering in and that by all manner not onlie craftines but violence also letting I say these goe who are without let vs speake of them who enter in who see heare him who is both the banquet and the banquet maker I mean our Lord Iesus Christ yet notwithstanding do neither sit downe nor vouchsafe to eat nay not so much as to open their mouthes to chew the morsels already cut prouided for thē How manie contēners mockers are there How many that swallow the meate downe but are fedde neuer a whit with it therefore grow nothing at al in this inward mā shewing by the course of their whole life that they as yet haue not any sense or feeling of the spirit of him in whō all true Christians do liue as he also liueth in them Ga. 2.20 Behold the ruine of Israel Iuda which we yet see to continu before our eies behold what hath caused the Candlestickes of the Churches of Asia to be remoued according vnto the threatning contained in the Apocalyps and which in the end brought in the deluge of Mahomet of his cōpanion vpon the foure ends quarters of the world We see it with our eies who taketh it to hart Who thinketh on that which the Apostle foretelleth of the fulnesse of vs the Gentils Ro. 11.15 in such sort that it wil happē vnto vs as in the daies of Noe Mat. 24.37 Let vs look vnto our selues my brethren that we be not found asleepe Lu. 12.37 much-lesse cast out of the banquet into outwarde darkenesse Matth. 21.22 finally cast forth of the temple of God as filth and doung 5 But wee must yet better examine all the woordes of this so true and faithfull a spouse I found him saith shee whom my soule loueth yea because he made himselfe to be found and for that the true loue of the Bridegroome serued for a guide to direct this spouse whom himselfe loued first 6 I seazed or laid hold on him And with what arm Verily with that of faith for this is the only vessell to receiue him in this is the onely hande to take hold of him Rom. 9.30 But this faith must be firme stedfast to holde him without letting of him goe otherwise this is not that true faith which is the gift of god properly belonging vnto the elect irreuocable Rom. 12.29 but an opinion which vanisheth away with the first wind that bloweth which maketh vs in some sort to tast the good gift of god not to swallow it down digest it Heb. 6.5 Mat. 13.21 7 And howe is this faith and by it Iesus Christ continued mantained in vs The spouse declareth vs in one word whē she saith that she brought this Bridegrome into the house nay into the secret chamber of her mother which conceiued her Now to vnderstād this matter the better we must note that the Church is diuersly considered somteimes as being ioined vnited together making one mystical body with her head so that sometimes it is called Iesus christ himself altogether whole entire 1. Cor. 12.12 as if without her he should be an head without a body Ephes 1.23 and in this sense she hath no Mother but one heauenly father alone Somtimes she is also considered in her generality without any respect of times or places notwithstanding distinguished from Iesus Christ in which consideration she hath also no Mother but one heauenly Father alone together with a brother Bridegrome sometimes also she is considered with distinction diuersity of time for which respect S. Paul saith he hath begotten the Church of the Galathians calleth himself the father of the Corinthians in regard of his ministery Gal. 4.19 1. Cor. 4.15 In which sense a man may say that the Church of Ierusalē not that of Rome hath brought forth al the churches the word of god which is the incorruptible seed 1. Pet. 1.23 proceeding and comming from her Esa 2.3 According vnto this sense also is it that this spouse which is but one perpetual in her generality is according as the one engendreth the other vnto the Lord distinguished into an ancient church vnder
him Now the temporal gifts blessings which god bestoweth vpon his Church are a smal thing in comparison of the spiritual treasure which is proper vnto her although whosoeuer offendeth the children of God euen in these they shall haue the worst the Lorde himselfe hauing giuen this charge Touch not mine annointed Psalm 105.15 So that no sacrilegious person no not among the Paynims and worshippers of false Gods had euer his wickednesse vnreuenged and Aegypt and Babylon caried not farre the outrages they committed against the people of God In a woord it is not without cause that the head speaking of his members cryed from heauen Saul Saul why persecutest thou me Act. 9.4 But heere the matter concerneth spirituall blessinges and the proper and peculiar treasure of the Church namelie the enioying of the Bridegroome in his woord and the gouernment of his house Pharao woulde needes seeke to hinder the children of Israel from this blessing first simplie afterwarde by certaine conditions Wee see what it cost him The Assyrians and Chaldaeans who ruined the Temple and destroyed the Cittie fared no better So sped the Kinges of Persia who hindered the building of the Temple Contrariwise God blessed in carnall and woorldly things Alexander the great who bare himselfe otherwise how ambitious a Paynim so euer he were His successours the Kinges both of Syria and of AEgypt maie serue vs for example heerein both on the one side and on the other according as they fauoured with al peace and tranquillitie this mutuall repose of this Bridegroome and spouse or otherwise endeuoured to hinder it Those two Romane Captaynes Crassus and Pompee who were the first which spoyled the Temple of God although it were then most vilanouslie polluted by the gardiens and keepers of it themselues perished so exemplarilie and wretchedlie that hee is blinde who perceiueth it not The third who was Titus escaped no better And the Romane empire when God had serued himselfe with it to reuenge the vnthankfulnesse of his people making warre against this spouse neuer ceased since to bee the executioner and hang-man of itselfe vntil it fell in peeces 2 The beast mowled and fashioned vpon this Empyre against which monster wee are still in combate at this daie wil saie as much against vs putting her selfe in the place of this spouse But wee haue two peremptorie replies against them The one that all histories make contrarie proofe heereof if wee iudge thereof not by the beginning of a false prosperity but by the issue and ende of houses and families which haue fauoured this beast on whom the horrible iudgement of god hath finally bin brought The other that by the iust permission of God the prince of this world must keep some promise with his seruantes whom he telleth euery daie shewing them the kingdomes of this world Al these wil I giue you if you wil fal downe and worship me and therefore they contrarie to that which Christ aunswered him Matth. 4.9 take him at his woord and become his seruantes But such a master faileth not in the end to pay such seruants their wages And if we haue but eies to see the examples of our time which haue been shewed vpon the greatest of Christendome both in the East Weast North and South wee shall not neede to search anie auncient recordes for this matter Such is then this gallaunt and holie confidence of the spouse to braue her enemies in whose person the Apostle speaking wee see how hee dealt with Elymas Act. 13.10 howe he defieth all creatures high middle lowe Rom. 8.37 how hee beareth downe euerie high thing which presumeth to make head against God 2. Corinth 10.5 And indeede what power is there of any monarcke whatsoeuer which can vaunt of this promise Whatsoeuer you bind on earth shall bee bound in heauen Matth. 6.19 Vnderstand it not of one alone no not of Saint Peter himselfe but of the Church Matth. 18.17 and 1. Corinth 5.4 and of the true Church not exceeding the limites of her commission and established by him who is her garder and defender 3 It followeth in our text What is she that mounteth vp out of the desert like palmes of smoke Whereupon a man maie first of all demaund what personage is brought in in this place Some thinke that these are the Daughters of Ierusalem vnto whom this charge was giuen but there is no reason of this It is therefore the Bridegroome which speaketh discoursing and talking with his spouse in her Mothers Chamber and magnifieng with her the graces and blessings which himselfe had bestowed on her And this very changing of the person namely that he turneth his speech so as if he spake to a third person although hee spake to her herselfe hath a marueilous grace Neither must we take this for a question or demaund as if the Bridegroome asked and enquired after one which hee knewe not but we must take it as a kinde of admiration touching the goodly comelines and grace of this spouse He compareth her therefore vnto a pillar which is high and streight as were the palmes or date trees of that countrie a pillar Isay of a vapour or fume mounting countermount from the mountaines of the desert or wildernesse which vapour hee also saith to proceed from hence that the spouse is so perfumed with al sortes of excellent odors that the fume thereof mounteth as I may say vp vnto heauen whereof wee shal speake anon Such thē is this cōparison which seemeth to haue beene borowed from this that a multitude marching together and comming from any place resembleth as it were a clowde as the Apostle speaketh Heb. 12.1 For how euer this spouse be brought in speaking in this Canticle as it were one person onely it hindereth not for all that but that the whole company of the faithfull and beleeuing be vnderstood by her person ioyned together notwithstanding in one bodie and quickened by one and the same spirit as it is described vnto vs Act. 4.32 4 And if hereupon any man demaund wherefore there is here mentiō made of the desert I answere that it is in respect of the first beginning of this people which before their iourneying into the desert was but one family and began first to be a people in the wildernesse where god ordained thē a maner of policie and common-weale and gaue them a forme of a people neither are we to stay our selues on this desert of Arabia namely that of Sinay and Pharan For to speak in a more generality the Church being chosen out of the midst of the world not onely in respect of that time but from age to age according as some die and others succeede them shee was indeed drawen and is yet euery day drawen out of the most horrible hideous deserts that cā be in nature in consideration whereof Iosua warneth the people to remember that Abraham himselfe Thare were takē drawen out of the desert of Idolatry Iosu 24.2 which
the articles also of our Creede called the Apostles Creede because it is the summarie abridgement of the whole doctrine taught by the Apostles it followeth that we must draw all this truth from the mouth of the Lord himself who hauing spoken vnto the fathers in a certain measure Heb. 1.1 hath finally declared vnto the whole world whatsoeuer is requisite vnto our saluatiō Ioh. 15.15 First by the preaching of his Apostles who were most faithfully perfectly taught yea extraordinarily who haue with like faithfulnes executed their charge not onely in speaking but also in writing in such sort that it is a mere phreasy to imagin that they haue omitted to preach by mouth or to set down in writing any one point of the doctrin of saluation Our aduersaries reply at this day hereupon say that though happily the Apostles haue taught al yet haue they not written all But when we demaund them what the pointes then are of doctrine which they haue omitted in their writings they stick fast as a man would say in the glue-pot For either nothing of that which they alleage appertaineth vnto doctrin the articles of faith or els it is such as maybe proued to haue been forged by this man or by that man being a thing easie to quote the inuenters thereof the beginning or els it shalbe found to agree no better with the articles of our faith which are the extract of the whole essentiall doctrine of the Apostles then light with darknes falshood with truth I know they are too wise to confesse thus much But besides that these thinges haue beene so often disputed and clearly proued that we may say with saint Paul 2. Cor. 4.3 that if they be obscure and hidden it is vnto them who will not heare them spoken of or whose eies the prince of this worlde hath blinded we haue alwaies offered and doe still offer to shewe and proue them to the eie before a true and Christian councell 3 I say the same touching the whole estate of the house of the bridegrome namely that by these same Apostles he hath fully set vp appointed both the vocations charges thereto belonging as also the exercise of them in that which concerneth the substaunce of the gouernement of his family in such sort that it is more lawfull to change diminish or ad any thing in these vocations then in the doctrine the application execution onely of the saide charges and vocations being onely left free according vnto the circumstaunce of places times persons which cānot be ordered alwaies after one fashiō because of the necessary diuersity of them So did Moses order himself as a faithfull seruant in the house of God hauing done nothing but according to the patterne which he had seene in the mount Heb. 3.2 8.5 In which afterward nothing was chaunged or taken away by the true Prophets but when it pleased god to erect his tēple to set vp the whole building ordering of the ecclesiasticall charges thereof which was ordained by the Lord by the mouth of Dauid effected by Salomon yet this estate was not to endure but vntill the cōming of the Lord master of the house Heb. 3.6 who afterward by his holy spirit ledde his Apostles into al truth Ioh. 16.7 who withhold hid nothing thereof but haue declared and opened all the counsell of God Act. 20.27 yea left in writing to continew vnto the end and consummation of the world Whereupon it followeth that that which is customarily and commonly alleadged to wit that the master holdeth it for done which is done by his workemen cannot haue any place in this matter I meane neither in the doctrine nor in the generall and fundamentall estate of the house of God to attribute thereby vnto the successors of the Apostles any power and aucthoritie of chaunging adding vnto or diminishing any thing either in the one or in the other The reason is because the Apostles haue left nothing to be set vp by their successours but haue themselues taught and established all things hauing left nothing to the Pastors Doctors Elders Deacons but to gouerne them-selues and their flockes according vnto this rule and foundation 1. Cor. 3.11 without adding to any new thing or clipping therefrom or changing ought the Coche God be thanked of this bridegrome being of an other building then is saint Peters Church at Rome a true figure of false religion in which there is alwaies some thing to be amended added or chaunged And therefore they who began first not to content themselues with such ordinaunces as were truely Apostolicall witnessed by their writings what end thereof so euer they had and what occasion so euer they pretended opened the gap to all that confusion desolation whereunto the Church of God was by little little most pitifully brought So thē to cōclude this point it is the bridegrome himself our only true Salomon who hath diuised built this Coch by his trusty faithful Cochwrights Carpenters 4 But why is this house which is so strong and stable that it preuaileth against hel-gates it selfe Math. 16.18 compared here vnto a Coche which is made to go frō place to place We haue already yeelded the reason therof to which ye shall adde this which I will farther tell you It is to shewe vs how shamefully and wittingly they abuse them-selues who dreame that God hath tied his truth vnto one sole place or See which men in our time haue perswaded thēselues to be the See of Rome in so much that some are become so blockish blind as to think that the Catholicke Apostolicke Church the Romane Church is all one adding this word vnto the Apostles Nicene Creed a thing as improper absurd what reply soeuer be made to the cōtrarie as if a mā should say that the head of a mā a mā were al one though we should grant thē that the See of Rome such as it is at this day were not only the true Church but which is more the head of al particular Churches Let vs therefore note that this true Coche is there found where this Bridegroome is purely preached both in respect of his person and in regard of his office without matching him or ouer-matching him with a companion either superior as they do who pray the virgine Mary to command her sonne or collateral as they doe who cal the same virgine their aide and their hope or else inferiour as they doe who call vpon the Saintes absent or vpon the deade But some man will say Is there then no certaine visible place on which the Christians ought to depend stay themselues to say we must beleeue and do that which is taught and commaunded in such a place Iesus Christ beeing asked the same question answereth not that it is Rome or any other place But saith he where the dead body is there the eagles gather themselues
together Luk. 17.37 And what is this dead body It is saith Saint Paul Iesus Christ he crucified besides which I wil knowe nothing vnderstanding by the name of Christ the person and by the word of crucified all that which he hath doone for vs euen vnto that last cry of his which shaked both the heauen and the earth saying All is finished And thus much touching the Doctrine As for the outward seruice himselfe speaking to that womā of Samaria which demanded of him whether they should worshippe in the Temple of the Samaritanes or of the Iewes confessed indeed that for a time it was the Temple of Ierusalem and no other which God had chosen there to be worshipped But saith he the time is come that men shall worship neither in this mountaine nor in Ierusalem but the true worshippers shal worship in spirit in truth Ioh. 4.21.24 that is to say without distinction of place they shall serue God with a pure spirituall seruice not with aultar or sacrifice but with a contrite and humble heart Psal 51.19 and with the fruits of righteousnesse Psa 50.23 Ro. 12.1 with the calues of their lips Ose 14.3 Moreouer if we respect the former time we shal find that it is true indeed that the couenant was residēt first in the house of Abrahā thē in the house of Isaack afterward in the house of Iacob But how was this house walked caried vp downe Go we farther we shal find that trauersing the desert it made 42. stations Nu. 33. being come into the land of Canaā the tabernacle vnto which the lord had as it were tied the seat of his couenāt both in respect of the doctrine the outward seruice changed frō place to place was in the end separated frō his Arke being taken prisoner among the Philistines on whō hauing wreked herselfe she reunited not herself vnto the tabernacle where the ordinary seruice was kept Finally behold the temple built as a permanent standing place Ierusalē the capital city both of the realme of the priesthoode But how many breaches interruptiōs were there in such sort that the temple was shut vp finally razed afterwards repaired after that most vilanously polluted defiled I demaund therefore where was then this catholick See yea whilest it stood were we to conclude as they do at this day who cal themselues Catholick Romanes the high-Priest is the successor of Aaron therefore he cānoter we must beleeue do whatsoeuer is taught cōmaunded by the catholicke church of Ierusalem I report me vnto al the Prophets whether they either made or taught others to make such a conclusion Nay did not contrariwise cry out both against the Priests against the temple it selfe for those abuses which were by thē there committed And indeed where by whom was Iesus Christ iudged worthy of death as being a blasphemer against God against the temple Where by whom was his doctrine condemned of impiety Where by whom were the Apostles forbidden to preach the gospel Where by whō for what cause was Steuen accused stoned to death It is then a meere bewitchednesse phrensie to tie the holy ghost vnto one place whatsoeuer it be or to any certaine estate of men to ground on them the rule of a mans faith without exception seeing that vnder the ancient people themselues among whom Ierusalē was the place which the Lord had chosen for his house habitation there were none more deceiued then they who without anie exception or limitatiō rested grounded themselues on that temple on the personall succession of Aaron Ierusalem being often the seate and See not of Truth but of Murdering of the Preachers of the Trueth the nest of the Baalims 5 But can it be shewen by the Scripture or by any testimony woorthy of credit that Iesus Christ hath established in the world one certaine place or catholick See that is to say where an head shuld be seated hauing autority ouer al the particular churches of the world And if it were lawful for men to constitute appoint themselues one why should Rome rather be chosen then Ierusalem the first the ancient of al the Churches Called of the Prophets the Citty of God From whence the word of God should go forth into al the world And founded notoriously by S. Peter the rest of the Apostles Or rather then Antioch where were named the first christiās where it is notorious that S. Pet. S. Paul liued But in sūme what reasonable man cā be ignorāt what is to be iudged of the See of Rome seeing that Daniel speaking clearly plainly of that God on earth calleth him by his name the God Maozzim which is as much to say in the languange of the Prophet as the God of Rome or the God of the Romanes Dan. 11.38 For it is euident that this word of Rome in the greek toung which was thē vsed in that country where this city was first built named signifieth as much as the Hebrew worde which the Prophet vseth And S. Paul speaking of him which raigned in his time I mean the Emperor of Rome saith expresly that of the destruction of him should be borne che child of perdition 2. Thess 2.7 and when Saint Iohn nameth expresly the Citie of seauen hils Apoc. 17.9 In a woorde therefore as it is the Lorde which hath of his great grace built his Coche where it pleaseth him neuer vsing the helpe of any for the inuenting the plat and model thereof but vsing indeede the ministery of certaine his faithful seruants al of them immediately chosen as was Moses after him the Apostles for the setting vp of it according vnto the forme and pattern which himselfe no other hath deuised giuing the name of Coch vnto this ecclesiastical gouernment he hath declared that hee woulde not make it abiding for euer in one place but hath vsed and doth vse shal vse it vnto the end of the world transporting it according vnto his good and holy wil pleasure 1. Cor. 12. 6 It remaineth we consider by peece-meale the building of this Coch according as the peeces thereof are set downe vnto vs in this place This discription therefore beginneth first with the matter wherewith the bodie of the Coch is built namely of the wood of Liban that is to saie of Cedar this tree hauing this property that it is as a man would say incorruptible This is it which I haue alreadie declared vpon the last verse of the first Chapter to witte that thereby thus much is declared vnto vs that this holy and sacred gouernement is inuincible both in respect of time and of men The reason is if wee consider the generalitie of the Church because the kingdome of this Bridegrome is euerlasting as the father promised him Dan. 7.14 and Luk. 1.33 reaching it selfe and as it were walking from one end
beene and yet are committed by him of whom we spake and let vs beginne with the Law moral The first commaundement forbiddeth vs to haue any other God then the only soueraine father sonne and holy Ghost Nowe what is it to haue any other thing for a mans God but to attribute vnto it that which is properly belonging vnto this onely God whether a man conceiue this opinion within himselfe which is inward Idolatry or whether a man yeelde it any outward seruice appertaining vnto God alone which is outward Idolatry both these two being abominable before God Now then is not this to make of a creature naie of a demi-creature a God to perswade a mans selfe that it heareth and vnderstandeth the woords and thoughts of men absent from as farre as that which is aboue the highest heauens is remoued from the earth and which is more speaking and thinking in one instant in an hundred thousand diuers places This property I say of being euery where and of knowing the thoughts is it not properly belonging vnto the diuine essence alone Their reply is that this were indeede to make gods of creatures if they saide that these creatures did heare and vnderstand of themselues that which is said and done in an instant in their absence in so manie diuerse places and by so manie diuerse persons but that this is giuen by Reuelation vnto the Sainctes which are dead as wee see how Elizeus by Reuelation of Propheticall spirite knewe and sawe and hearde in his absence what his seruant Gehezi said and did with Naaman the Syrian 2. King 5.26 And it seemeth that the like may be said of Saint Peter in that which he discouered of Ananias Saphira Act. 5.4 And thereupon they saie that if God vouchsafed his seruantes this grace remaining yet here below in the infirmity of their flesh howe should hee not bestowe much greater vpon them now when they are with him in glorie And thus you see how the peoples eies be at this daie bleared being not able to consider that this whole reply is grounded vpon an imaginary fantastical presupposal For as touching the meanes it pleaseth God to vse heere below for the edification and preseruation of his Church his word assureth it vs not only in general but also in special by the whole course of the sacred historie namely that it pleaseth him to vse the ministery of men as an ordinarie meanes and of Angels themselues by visions and commissions extraordinarie And therefore it pleased him during the ABC of the law as the Apostle speaketh vnto the Galathians Gal. 4. to reueale vnto his seruants not only that which was said and done heere there but also things to come so far as he would vse them in their charge vocation but not that he euer gaue thē simply to know or vnderstand either thoughts or al things present done said in their absence but only thē so far as he would imploy thē And so it is that that excellent prophet Elizeus speaketh 2. Ki. 4.29 which thing we see to haue hapned vnto Nathan who was constrained for going too far to vnsay that which he had said 2. Sam. 7.3.5 And when Elias thought that al was lost in Israel did hee not shewe that God reuealed him not al things 1. King 19.10.18 But if we speak of the heauenly gouernment in what place of Scripture by what example of sacred history shall we finde this imaginarie commerce dealing of the liuing with the spirits of the saintes departed this worlde hauing finished their course For as touching the blessed Angels we are taught that their charge hath bin and so continueth still to bee sent and employed for those effectes and purposes it pleaseth God but it followeth not therefore that they heare or know al things neither shal wee euer find either commandement to call vpon them or any example in the Scripture that euer they were called vpō by any seruant of God no not when they appeared vnto him But we shall well find that it is not so lately that the Inuocatiō of angels was reprehended by the Apostle expresly Col. 2.18 Moreouer let vs see what is the originall of this Inuocation of the Saintes departed so il grounded The ground therefore of it in a word is double to wit their Merits their Intercession Of their Intercession we wil afterwardes speake by it selfe As for their Merits whence are they drawn Not from the holy scriptures which oppose them directly vnto Grace Rom. 4.1 But though a man should grant them this and that there had bin in those personages a perfect obseruation of the Lawe without any defect those who merit are they not sufficiently satisfied and contented with the payment they haue receiued to witte with eternal life according vnto the tenour of the legal couenaunt doe all these thinges and thou shalt liue Whence cometh thē the rest of the merits which they cal the treasure of the Church and of which they make euerie daie so great a merchandize and yet it is not exhausted and spent And if the Saintes as they cal them haue hadde so manie and such plentie of merites that there is an infinite surplussage of them what neede hadde they of those of Iesus Christ Besides this vnto whom haue they giuen that charge of distributing of them Where and when and who passed the couenants of this bargaines Besides all this if it be true which is taught in the schooles as it is most true that the merite of our Lord Iesus Christ which we onely approue draweth his infinit vertue from the diuinity in which his humanitie is personally subsisting how can this same vertue be attributed to those merites of Saintes though they rebate neuer so much from them without attributing vnto them also some diuine nature And what is it else but to adore the creatures to attribute vnto them an heauenly and diuine vertue and power As the power to preserue the soule or the body to sanctifie the spirite nay to do forth sinnes which the Iewes being more blind a greate deale knewe to say that it appertained vnto God alone Luk. 5.21 What shall we then say of their holy water spetle holy waxe holy bread of their Agnus Dei other their trashe Finally who will excuse the adoration of the Chrisme or holy oile so many times and so expressely reiterated in their Ceremonies Who wil not maruel at their blasphemy that kneeling down on their knees before a crosse of woodde or other such matter they salute it and call it their onely hope Neither will any glose serue here that this is not saide vnto the crosse but vnto Iesus Christ who is represented crucified there For the cleane contrary appeareth by their owne words which are these O Crosse all haile our onely hope in this time of the passion the gibbet on which was hanged in flesh the Creator of flesh And what more Can the blessed virgine Mary
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
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